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Psalm 8/Lexical Semantics + ( *The plural אֲדֹנֵינוּ is a plural of maj … *The plural אֲדֹנֵינוּ is a plural of majesty'"`UNIQ--ref-00000F0B-QINU`"' or rank'"`UNIQ--ref-00000F0C-QINU`"'. It may refer to human masters (proprietors, slave-holders, husbands, prophets, governors, princes, and kings'"`UNIQ--ref-00000F0D-QINU`"'). When referring to God, it is "used to emphasize Yahweh's rule over all the world."'"`UNIQ--ref-00000F0E-QINU`"'*אֱלֹהִים (v.6a). Bratcher and Reyburn list four common interpretations of אלהים in this verse:'"`UNIQ--ref-00000F0F-QINU`"'#'''God''': the ancient Greek versions by Aquila, Symmachus, and Theodotion; Jerome; ASV, RSV, TEV.#"Angels": Septuagint ([ἀγγέλους] quoted in Heb. 2.7), Syriac, Targum, Vulgate; KJV, NAB, ZÜR, FRCL, NJV footnote.#"The gods": Dahood. NIV has 'the heavenly beings.'#'A god': NEB, BJ, NJB, TOB, SPCL. Mft and NJV have 'little less than divine'; almost divine' also represents this meaning.These four options may be boiled down to two, which, in English translation, is basically an issue of capitalization: (1) God; (2-4) god(s)/angels. "A valiant effort to support the interpretation of 'God' was made by Donald Glenn.'"`UNIQ--ref-00000F10-QINU`"' His approach is flawed because a sentence such as ‘you (God–second person address) have made him a little lower than God (third person address)’ is ungrammatical in Hebrew.”'"`UNIQ--ref-00000F11-QINU`"' So also Kraus: “Because the psalmist is addressing Yahweh (v.2)... we will presumably have to translate אלהים with ‘divine beings,’ ‘heavenly beings.’”'"`UNIQ--ref-00000F12-QINU`"' However, Kraut argues that "the entire [[#Large-scale structure|structure of the psalm]] is built upon the juxtaposition of God’s powers in the first part of the psalm with the powers of man in the second portion of the psalm. Therefore, when the psalmist notes that God has made man slightly less than אֱלֹהִים, the comparison can only be between the powers of God himself, specified in the previous five verses, and those that he bestowed upon mankind, to be specified in the verses that immediately follow."'"`UNIQ--ref-00000F13-QINU`"' that immediately follow."'"`UNIQ--ref-00000F13-QINU`"' )
Psalm 1/Phonology + ( *The psalm ends with a word starting with … *The psalm ends with a word starting with the last letter of the Hebrew alphabet (תאבד), just as it began with a word starting with the first letter (אשרי), thus forming a phonological inclusio: “The end result is that the fates of the two ways are juxtaposed by placing them at the opposite ends of the alphabet: one is beatitude, the other is perdition. ...The A—Z guide to being a commendable person” [before God]'"`UNIQ--ref-000008A0-QINU`"' (cf. Deut. 5:32-33).*'''v. 1a.''' אַשְׁרֵי הָאִישׁ ("the ''blessings'' of the man") sounds like אֲשֻׁרֵי הָאִישׁ ("the ''footsteps'' of the man), a likely wordplay given the pathway imagery in v.1 (...אשׁר לא הלך). "Given the controlling metaphor of a journey in this poem, as indicated by the threefold repetition of the word דרך (“way”; vv. 1a, 6a, 6b) and the reference to walking (v. 1a), the אשרי formula is especially appropriate in the title of the poem since the term, whatever its etymology, recalls the verb אשר, which means “walk” (''qal'') and “make way, lead” (''piel''). Note the frequent association of אשׁרי with walking (Pss 89:16; 119:1; 128:1; Prov 20:7) and with a journey (Pss 84:6; 119:1; 128:1; Prov 8:32)."'"`UNIQ--ref-000008A1-QINU`"' The connection between אַשְׁרֵי and אֲשֻׁרֵי may be etymological (thus, possibly a root-play) as well as phonological. "The Hebrew root אשר is related to Arabic '')atara'' (“to make a mark/an impression”), which in the fourth form means “prefer, select, honor.” Hence, one finds the Arabic term '''')atirun'' (“honored, favored”). One may surmise, therefore, that the original sense of Hebrew אשר is “mark (leave a trace/footprint),” hence “step, walk’ (''qal'', Prov 9:6), and so the ''piel'' אשר means “lead” (Isa 1:17; 3:12; 9:16) but also “declare (someone as being) ahead,” thus, to be admired, envied, or congratulated."'"`UNIQ--ref-000008A2-QINU`"'*'''v. 2.''' Word play on יהוה (v.2a) and יהגה (v.2b)*'''vv. 2-3.''' "the word-play on חפץ and צלח interchange ח with ץ"'"`UNIQ--ref-000008A3-QINU`"'*'''v. 5b.''' the phrase בַּעֲדַת צַדִּיקִים sounds like the earlier phrase בַּעֲצַת רְשָׁעִים (v. 1). This phonological correspondence highlights the contrast between the righteous and the wicked: the righteous do not "walk" in the עֲצַת רְשָׁעִים, and the sinners will not stand in the עֲדַת צַדִּיקִים.<div class="responsive-img">[[File:Psalm 1 Sound (Floor).jpg|Phonological Overview]]</div>)
Psalm 1/Summary + ( *The whole Psalm is written in the 3rd pe … *The whole Psalm is written in the 3rd person. See [[#Subject change|character features table]].*Strophe A (vv. 1-3) describes the “righteous” individual, who avoids sin (1), seeks God’s word and will (2), and is “blessed” by God (3). From another perspective, this “righteous” person (cf. vv. 5-6) is first defined in negative terms (what he does not do), then in positive terms (his/her godly behavior), and thirdly in figurative terms (a fruitful tree). Thus, this godly person’s character and conduct are in focus throughout— as is the “Law” (תּוָֹרה), or covenantal instructions of the Lord (significantly repeated in the center of this initial strophe, v. 2ab).**'''v.1.''' Parallel prepositional phrases; parallel motion verbs.**'''v.2.''' Continued fronting of prepositional phrases (2x in v. 1, 2x in v. 2). Contrast with “where” (בְּ) the righteous one is “living”: “with the evil one” vs. “the Law.”*Strophe B (vv. 4-5) describes the wicked (הָרְשָׁעִים), who, like the righteous in the first section, are described in terms of what they are like (v. 4 [≈]) and what they will not do (v. 5 [-]).*The psalm concludes with a short summary strophe (C, v. 6) that only now introduces the superintending divine agent (יְהוָה), whose guiding “Torah” principles govern everything in life for all people—one way, or the other! “God—the ‘proper subject’ of all theology—finally is named as an actor.”'"`UNIQ--ref-00000978-QINU`"' The verse proceeds climactically to distinguish Yahweh’s attitude and actions with regard to the wicked and the righteous—a thematic antithesis that is highlighted by the chiastic word order and syntax of this final verse: :'''A''' [positive]: transitive verb + subject (YHWH) – '''B''': “way of the righteous” (object) // '''B’''': [negative]: “way of the wicked” (subject) – '''A’''': intransitive verb. *Many other phonological linkages involving similar sounds and repeated lexical items traverse the psalm, thus knitting the text audibly into a harmonious lyric, yet pervasively didactic whole.ious lyric, yet pervasively didactic whole. )
Psalm 2/Mathematical + ( *Total words: 77 *Middle (39th) word: '''בְּנִי''' This is indeed one of the most thematically important words/lines in the psalm. )
Psalm 2/Mathematical + ( *Total words: 91 *Middle (46th) word: אָמַר )
Psalm 1/Context + ( *Translate as a “conceptual metaphor” **W … *Translate as a “conceptual metaphor”**Walk, stand, sit = relationship, being under the influence of**What would be a conceptual metaphor appropriate for this comparison of lives led?***It could be a different set altogether***It could be a rendition of the ones being used (e.g. walking = walking together for a chat; sitting = sitting together in pleasant conversation; etc.)*Translate with agricultural metaphors if it fits the culture. Otherwise use something else.**Trees, fruit vs. chaffse something else. **Trees, fruit vs. chaff )
Psalm 4/Nouns + ( *Yahweh (v.2) *בני אישׁ (vv.3-6) *Yahweh (vv.7-9) )
Psalm 3/Phonology + ( *lines ending in liquid + ay diphthong (v.2ab, 7b) *lines ending in hireq yod (vv.3ab-4ab, 6b, 8c) *words ending in ים- (vv.2b-3ab, 4b, 8d) *last word of 4a and first word of 4b end in דִי- )
Psalm 3/Mathematical + ( *total: 55; middle: שָׁכַבְתִּי *total w/selah: 58; middle: וָֽאִישָׁנָה הֱקִיצוֹתִי *total w/ superscription and selah: 64; middle: מֵהַר קָדְשׁוֹ )
Psalm 3/Mathematical + ( *total: 61; middle: וָֽאִישָׁ֥נָה *total w/selah: 64; middle: שָׁכַבְתִּי וָֽאִישָׁנָה *total w/superscription and selah: 70; middle: קָדְשׁוֹ סֶלָה )
Psalm 4/Mathematical + ( *total: 62; middle: אִמְרוּ בִלְבַבְכֶם *total w/selah: 64; middle: אִמְרוּ בִלְבַבְכֶם )
Psalm 4/Mathematical + ( *total: 71; middle: בִלְבַבְכֶם *total w/selah: 73; middle: עַל )
Psalm 1/Summary + ( *v. 4 (c’) corresponds to v. 3 (c) in ter … *v. 4 (c’) corresponds to v. 3 (c) in terms of imagery (כְּעץ / כַּמֹּץ). This connect is strengthened by morphology (כְּ) and phonology (monosyllabic noun w/final ץ). The “wicked” are briefly (a single colon), but graphically described (4) in agricultural imagery that forges a contrastive connection with v. 3. A sonic similarity is also forged between the two nouns “tree” (עֵץ) and “chaff” (מֹץ).*v. 5 (a’) corresponds to v. 1 (a) syntactically (V[NEG] [S] Mב), lexically (the verbs indicate motion [הלך/עמד/ישׁב // קום], and the nouns רשׁעים and חטאים appear in both verses), and phonologically (בַּעֲצַת – בַּעֲדַת). In verse 5, there is a motion verb (יָקֻ֣מוּ) that is similar to the three verbs in verse 1, but here it describes a motion that the wicked cannot "do". The ultimate fate of the ungodly is summarized in a communal, now also judicial scene (5) that recalls that of v. 1.*That v. 2 (b), the positive description of the righteous, has no correspondent in the 2nd section is significant. The Torah has no place in the wicked person’s life. This is the fundamental distinction between the righteous and the wicked.*Verses 2 and 6 are connected in special ways (as shown by the blue type in the above table)—they both begin with the same introductory word in Hebrew (כי ‘for’), feature sets of parallel words (תורה ‘law’ in verse 2, דרך ‘path’ in verse 6), and are the only two verses in the poem without the Hebrew negative particle (לא ‘no/not’). Perhaps most importantly, these two verses are the only ones that mention God’s covenant Name. What happens in verse 2 seems to affect what happens in verse 6—so, those who delight in the Torah are known by God, but those without Him will perish. (Driving the point home, the author of the psalm omits God’s Name from the second half of verse 6, embodying the grim future of those who do not have God in their lives. Without Him, their way ends in destruction, a reality which the line artistically reflects by simply leaving Him out of the picture.) So, our translators need to know to connect verses 2 and 6 in their translations. This connection is noted by Chan, who writes, "Syntagmatically, יהוה only occurs in v. 6 and v. 2. In the latter reference, יהוה is collocated with the Torah."'"`UNIQ--ref-00000981-QINU`"'. According to Chan, this connection suggests that "the Torah of Yahweh, the object of meditation by any person, serves as a pointer to Yahweh himself. In other words, the ''revelatory'' aspect of the Torah is stressed, that the Torah reveals who God is or what his plans are."'"`UNIQ--ref-00000982-QINU`"'The following propositional analysis shows how the lines and sections of the Psalm are connected semantically:[[File:Propositional Analysis of Psalm 1.jpg|border|Propositional Analysis]])
Psalm 9/Particles + ( *v.11b. לֹֽא־עָזַ֖בְתָּ *v.13b. לֹֽא־שָׁ֝כַ֗ח *v.19b. לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח *v.20a. אַל־יָעֹ֣ז The four negative clauses happen to form a kind of chiasm: '''a''' לֹֽא־עָזַ֖ '''b''' לֹֽא־שָׁ֝כַ֗ח '''b'''' לֹ֣א...יִשָּׁכַ֣ח '''a'''' אַל־יָעֹ֣ז )
Psalm 9/Particles + ( *v.16b. The demonstrative זוּ is used "somewhat frequently in poetic language to introduce both dependent and independent relative clauses.'"`UNIQ--ref-0000106D-QINU`"' )
Psalm 1/Mathematical + ( *v.1bc (See [[#Classifying parallelisms|above]]) *v.6ab See [[#Classifying parallelisms|above]]) )
Psalm 3/Mathematical + ( *v.2ab – (V S // S V) *v.5ab – (M V // V M) *v.8cd – (a b c // c' b' a') )
Psalm 9/Particles + ( *v.5 (כִּי). Consequence (v.4) – action ( … *v.5 (כִּי). Consequence (v.4) – action (v.5). David's enemies will turn, stumble, and perish (v.4), ''because'' Yahweh has enacted judgment (v.5). Gives cohesion to strophe (vv.4-5).*v.11b (כִּי). Exhortation (v.11a) – reason (v.11b). They should trust in Yahweh (v.11a), ''because'' he has not forsaken those who seek him (v.11b). Gives cohesion to verse (v.11).*v.13 (כִּי). Exhortation (v.12ab) – reason (v.13). Praise Yahweh (v.12ab), ''because'' he remembers (v.13a) and does not forget (v.13b) the lowly. Gives cohesion to strophe (vv.12-13).*v.15 (לְמַעַן). Petition (v.14) – reason/purpose (v.15). Rescue me, ''so that'' I may praise you (v.15). Gives cohesion to strophe (vv.14-15).*v.19 (כִּי). Consequence (v.4) – fact (v.5). The wicked will return to Sheol (v.18), ''because'' the poor will not remain abandoned (v.19). Gives cohesion to strophe (vv.18-19)..19). Gives cohesion to strophe (vv.18-19). )
Psalm 2/Mathematical + ( *v.7bc יְֽהוָ֗ה אָמַ֨ר אֵלַ֥י בְּנִ֥י אַ֑תָּה )
Psalm 9/Particles + ( *v.7c. הֵמָּה *v.9a. וְה֗וּא *v.21c. הֵמָ … *v.7c. הֵמָּה*v.9a. וְה֗וּא*v.21c. הֵמָּהThere is a clear connection between v.7c and v.21c. Both end with the pronoun הֵמָּה and thus conclude a tricolon and a stanza (''epiphora''). This feature argues strongly for the MT [[#Line divisions|line division]]. The 3ms personal pronoun (הוּא) in v.9a, with its antecedent in v.8a (יהוה), binds v.9 to v.8 (cohesion).n v.8a (יהוה), binds v.9 to v.8 (cohesion). )
Psalm 9/Phonology + ( *vv.2-3. lines beginning with א *vv.6a,7b. lines beginning with ער/גער *vv.8-11. verses beginning with ו *v.16ab. words beginning with ט )
Psalm 9/Phonology + ( *vv.2b-3a. lines ending in ךְ/ךָ *vv. 5-7. words ending in תָּ *vv.12-13. words ending in ים *v.15ac. lines ending in ךָ *vv.18-19. words ending in ים )
Psalm 4/Context + ( *vv.4-5, bound by an inclusio (ודעו / ודמ … *vv.4-5, bound by an inclusio (ודעו / ודמו) evoke images of eerie quietude (דמם) and darkness (משׁכב), as people lie on their beds at night in contemplative silence. By contrast, vv.7-8, also bound by an inclusio (רבים / רבו) introduce the contrasting image of light (אור) which gives sight (יראנו) and life/abundance (רבב). In other words, vv.7-8 represent the dawning of day upon the darkness of night (vv.4-5). The pivotal point between the two is v.6 (the center of the psalm: צדק [cf.v.2a], בטח [cf.v.9c]) which depicts a turning to Yahweh with worship (v.6a) and trust (v.6b). Repentance (v.6) hastens the dawn – the transition from a life of darkness and silence (vv.4-5) to one of light and blessing (vv.7-8).*The themes of darkness/evening and light/morning, which are prominent in vv.4-8, appear at the beginning and end of the psalm as well. The first word of the psalm (בְּקָרְאִי) sounds like the word for "morning" (בֹּקֶר), and the final verse of the psalm (v.9) evokes the image of evening (אשׁכבה ואישׁן). The Psalm thus alternates between images of morning and evening:::'''Morning''' (v.2):::'''Evening''' (vv.4-5)::'''Morning''' (vv.7-8):::'''Evening''' (v.9)*figurative/evocative language is concentrated in v.5, perhaps marking the thematic peak of the psalm.**metonymy: רגזו**idom: אמרו בלבבכם**imagery: lying down to sleep (cf. v.9); silenceery: lying down to sleep (cf. v.9); silence )
Psalm 1/Lexical Semantics + ( *אַ֥שְֽׁרֵי־הָאִ֗ישׁ - '''meaning''' and … *אַ֥שְֽׁרֵי־הָאִ֗ישׁ - '''meaning''' and '''pragmatic function''':'formal introduction of a blessing' per Zimmerli (pursue)'"`UNIQ--ref-000008BD-QINU`"'. :The phrase in Psalm 1 has been translated "blessed/happy is the one/man" (NIV, ESV, NASB, NJPS), "happy are those" (NRSV, NLT, TEV) "+God+ blesses those people" (CEV).:The Hebrew noun is an emphatic abstract plural, ֥אַשְׁרֵי (‘happinesses/joys-of’), i.e. “Oh, how joyous!” Goh suggests “commendable” '"`UNIQ--ref-000008BE-QINU`"', which seems more appropriate in this setting. :אַשְׁרֵי is to be distinguished from ברך, the principal word in the Old Testament referring to the multiplying and abundant benefits of the Covenant. Here to be ‘blessed’ (אַשְׁרֵי) means to be considered fortunate and blessed, to be admired by others.'"`UNIQ--ref-000008BF-QINU`"' "''Barak'' is a benediction, ''ashar'' more of a congratulation."'"`UNIQ--ref-000008C0-QINU`"':In other contexts the word refers metonymically to the peace and contentment that God-given fellowship and security produce (see v. 3; Pss. 2:12, 34:9, 41:1, 65:4, 84:12, 89:15, 106:3, 112:1, 127:5, 128:1, 144:15). :"The Old Greek and the Vulgate interpret the opening Hebrew word, אשרי, as a declaration of blessedness. This view maybe corroborated by the juxtaposition of the verbs אשר and ברך in Ps 72:17. The equivalence is further suggested by Jer 17:7-8, which has ברוך הגבר אשר (“Blessed is the man who ...”) in a context that, as in Psalm 1, speaks of a tree being planted by waters. Yet the verb אשר is never used with God as the subject or the object, and the form אשרי is never used of God or by God. The closest one comes to the use of the verb with Gods involvement is only by implication: “May Yhwh keep him and preserve him; may he be commended [יאשר] in the land” (Is 41:3). One may conclude, therefore, that אשר is an atheological equivalent of ברך. Whereas ברך is “bless,” אשר in the piel means something like “commend.""'"`UNIQ--ref-000008C1-QINU`"'*אַ֥שְֽׁרֵי־הָאִ֗ישׁ '''as a title?''' [[#Section divisions|see below]]*The opening word of the Psalm, “Blessed is…” is a theme frame (a word that holds the theme together in a longer stretch of text). Languages have different ways to position a theme framing word in a story or in a poem. In Hebrew, it is the first word of the poem. It is likely the same in many languages, but it is necessary to research local poems for examples. It can even be left-dislocated, followed by a comma, or a relative clause “The one who is blessed is…”, or even by a cleft sentence.* שָׁת֪וּל – The verb שׁתל appears 10 times in the Masoretic text of the Hebrew Bible (Jer. 17:8; Ezek. 17:8, 10, 22, 23; 19:10, 13; Hos. 9:13[?]; Ps. 1:3; 92:14) only in the Qal stem and most often as a passive participle (8/10 times). Its use here indicates that this is an agricultural context, i.e. we are talking about something cultivated rather than natural. The word suggests an intentional “planting” (or “trans-planting”) at a particular favorable place by some other agent, with God being implied (v. 6a). In this way, the word is distinguished from the more general נטע ("plant"). This act of “transplanting” (שׁתל) is associated in the biblical literature with gardens (Ezek. 17:8, 10, 22, 23; 19:10[LXX]), water (Jer. 17:8; Ezek. 17:8; 19:10; Ps. 1:3) and fruit/productivity (Jer. 17:8; Ezek. 17:8, 23; 19:10; Ps. 1:3; 92:14). The most illustrative occurrences of the meaning of the verb are in Ezekiel 17, where a “twig/sapling” (יֹנֶקֶת) plucked from among the tops of the high cedar trees (Ezek. 17:22-23) is planted (שׁתל) on Yahweh’s high and lofty mountain for the purpose of growing branches, producing fruit, and becoming a majestic cedar (Ezek. 17:23).nd becoming a majestic cedar (Ezek. 17:23). )
Psalm 4/Particles + ( *אַל תֶּחֱטָאוּ (v.5a) )

Psalm 4/Particles + ( *אַתָּה (v.9b) )

Psalm 1/Particles + ( *אשׁר – Wordplay with אשׁרי and רשׁע.'"`U … *אשׁר – Wordplay with אשׁרי and רשׁע.'"`UNIQ--ref-00000991-QINU`"' "The three occurrences of the relative particle אשר [in the first section] (vv. 1a, 3b, 3b) echo the title [אשרי האיש], thus keeping the commendable person on track, as it were, whereas the wicked are not so."'"`UNIQ--ref-00000992-QINU`"'*'''v. 2a.''' כִּי אִם (also in v.4b) is contrastive, but it does not seem to be simply ‘but.’ It contrasts the type of input that the blessed man delights in with the type of input and lifestyle that he refuses to live in from the previous verse. It introduces a sudden contrast between the sinful behavior depicted in v. 1 and the godly lifestyle described in v. 2. In translation, such a connective calls for some mechanism of contrast in the TL. It doesn’t need to be a connective, although it is likely that a contrastive connective may be required.*'''v. 4a.''' כֵן refers back to the righteous who succeed at what they do. *'''v.4b.''' As in v. 2, the Hebrew expression כִּי אִם ִ֤(“instead”) is strongly disjunctive and introduces a consequent disparity between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4. This contrast between the righteous and the ungodly has already been strongly signaled by the initial לא כן of v. 4.*'''v. 5a.''' The expression עַל-כֵּן may indicate either (1) an explanation of the metaphors, or (2) a definitive conclusion based on the preceding v. 4. In the case of the latter, עַל-כֵּן refers back to the fact that the wicked’s destruction will be evident as well as the prosperity of the righteous. For this reason, the wicked will have nothing to accuse the righteous with because it will be evident who is in the right.*'''v. 6a.''' כִּי introduces the reason why the wicked will not be able to go to judgment with the righteous. Alternatively, כִּי may just have a discourse function asserting a final conclusion. Another option is to understand כִּי as introducing a ground for the whole Psalm. The righteous succeed (vv. 1-3) and the wicked come to nothing (vv. 4-5) ''because'' (כִּי) of Yahweh's action on behalf of the righteous (v. 6a grounds vv. 1-3) and because of the nature of the wicked's path (v. 6b grounds vv. 4-5). the wicked's path (v. 6b grounds vv. 4-5). )
Psalm 3/Phonology + ( *ג - one time *ז - none (only in superscription) *ח - one time (additional occurrence in superscription) *ט - none *פ - one time *שׂ - none [[File:Phonological overview of ps. 3.jpg|thumb|Phonological Overview]] )
Psalm 4/Phonology + ( *ג - twice *פ - three times *צ - three times *שׂ - once )
Psalm 6/Phonology + ( *ג - two times *ז - one time *ט - one time *צ - three times *ק - three times *שׂ - two times )
Psalm 1/Lexical Semantics + ( *דֶּרֶךְ – “Pathway” (דֶּרֶךְ) in v. 1 re … *דֶּרֶךְ – “Pathway” (דֶּרֶךְ) in v. 1 refers to the characteristic lifestyle of people, in this case, that of God-hating sinners. So also in v.6, it seems to refer to the life of each group, the righteous’ and wicked’s lives being described as a path/road/journey metaphorically (see v. 1). In this verse, the “way of the wicked” may refer to their course of life (Ps. 146:9; Pr. 4:19; Jer. 12:1), their sinful behavior (Pr. 12:26; Pr. 15:9)—or both, with the latter means implying the former inevitable result.*רְשָׁעִים – Who are the ‘wicked’ as opposed to the Law-loving ‘righteous’? They are not merely bad and immoral people, but actively enemies of the Law and God’s people. The wicked were not only the unbelieving people of neighboring pagan nations opposed to Israel and persecuting it, but also Israelites not living lives aligned to the Law and persecuting those who are, the righteous ones. In the psalms, רְשָׁעִים describes people who are proud, practical atheists (Pss. 10:2, 10:4, 10:11), who hate God’s principles and commands, commit sinful deeds, speak lies and slander (Ps. 50:16-20), and cheat or deceive others (Ps. 37:21). Rendering it as mere ‘bad people’ will be weak.*צַדִּיקִים – The righteous are more than mere good people, they are Torah-loving people, they are people in line with God’s will, they are the true people of the Covenant. Translating the word with ‘good people’ will be inadequate. Maybe a term like faithful ones, or aligned ones, or even straight ones, will work better. But the chosen word needs to be considered in the light of other Hebrew Biblical terms like the upright ones, the blameless ones, and so on.*תּוֹרָה – The word תּוֹרָה can refer either to instruction in general or specifically to God’s instruction as contained within the first five books. The choice to render this key concept is important because it will appear many more times. It has been translated "law (ESV, NRSV, NASB, NIV, NLT, TEV, NET (commands)), "teaching" (NJPS, CEV). In English, the translation “commands” is too limiting (and legalistic!) a rendering for תּוֹרָה; in this context, “instructions” is closer to the original meaning, and even “God’s word” would also be broadly appropriate. Yet it may also refer specifically to the Pentateuch.:"Often the Hebrew word ''torah'' is identified with ''the'' Law – the primary identifying document of Israelite (and later Jewish) faith. The Torah in this sense refers to the first five books of our Old Testament–Genesis through Deuteronomy–which as a unified collection came to a final form as authoritative Scripture only in the exilic period (ca. 450-400 B.C.). While this is an appropriate understanding of ''torah'' in many contexts, the word often has a much more general sense of 'guidelines, instruction.' This sense is by far the more common use in wisdom contexts, and since our psalm clearly moves in the wisdom environment, many have suggested it is the more general meaning that is appropriate here."'"`UNIQ--ref-000008B2-QINU`"':"It may be possible to affirm both levels of meaning. As James L. Mays has shown us, Psalm 1 is the first of several Torah psalms strategically placed within the book of Psalms (1; 19; 119). These psalms exhort the hearers/readers to pay close attention to God's commandments and to be faithful in their response to them. At the same time, however, the wisdom understanding of ''torah'' prevents easy limitation to the first five books of ''the'' Torah. Biblical wisdom literature had already begun to identify ''torah'' (the life-giving commandments of Yahweh) with the life-giving insights given by Yahweh through the wisdom tradition. Thus, most likely ''torah'' here implies the traditional commandments of God in ''the'' Torah–commandments Israel is expected to obey–as well as the life-giving guidance God gives elsewhere in Scripture."'"`UNIQ--ref-000008B3-QINU`"':"Our comprehension of this verse and of the whole psalm now depends on the interpretation of the term תורה (Torah)... תורה is 'instruction' in the sense of the 'merciful revelation of the will of God (Von Rad). In Psalm 1 this merciful revelation of the will of God is presupposed as something fixed and written. For an understanding of this view of תורה we must in the first place adduce the late Deuteronomic, or Deuteronomistic, conception. The תורה is the complete, written revelation of the will of God, which may be read in public (Deut. 31:9-11) or in private (Josh. 1:7)... The תורה in this sense is the authoritatively valid 'Sacred Scripture.' The scope of sacred Scripture in Ps. 1:2 cannot be determined. Is the reference to Deuteronomy, to the Pentateuch, or even to the (partly) completed canon? This question is related to the uncertainty of the dating of Psalm 1. Indeed, in its nature as a preamble to the Psalter, the concept תורה in any case–and even primarily–includes the scriptural scroll of the Psalms."'"`UNIQ--ref-000008B4-QINU`"':"Torah was in the pre-exilic period not so much 'law' in our sense as 'teaching, instruction.'"'"`UNIQ--ref-000008B5-QINU`"':"Given these wisdom connections, it seems natural to understand תורה in Psalm 1:2 as 'instruction.' This sense seems to be confirmed by the antithesis of תורה, which is 'the advice (עצת) of the wicked' (v.1), not their legal commands." However, "it seems that at the time of writing of Ezra and Chronicles the תורת יהוה, given through Moses, was identical to the תורת משׁה, given by the Lord, and that both refer to the Five Books of Moses (cf. 2 Chron. 34:14; Ezra 7:6). So the תורת יהוה in Psalm 1 naturally refers to the Five Books of Moses." "When we combine the sense of תורה as 'instruction' with תורת יהוה as the Five Books of Moses, we conclude that the book of Psalms invites believers to meditate on the Five Books of Moses as a source of instruction for experiencing the joys/blessings (v.1) and prosperity/success (v.3) held out in Psalm 1."'"`UNIQ--ref-000008B6-QINU`"'*מוֹשָׁב – Here the Hebrew term מוֹשָׁב, although often translated “seat” (cf. NEB, NIV), appears to refer to an entire assembly of evildoers. The word also carries the sense of “assembly” in Ps. 107:32, where it stands in synonymous parallelism with קָהָל (“assembly”).*יָשָב – To “sit in the assembly” of לֵצִים means to completely identify with them in their proud, sinful plans, discourse, and behavior. יָשַׁב here may mean more than just ‘sit,’ though it is having physically sat in the company of scoffers (to hear their evil speech) that is the problem; it may indicate something more long-term like ‘dwelt’ in parallel with the other two verbs (הלך and עמד).{|style="border-spacing: 10px;"|-| 1a || |-| 1b || <big>'''רשׁעים'''</big>|-| 1c || || <big>דרך</big> || חטאים|-| 1d|-| 2c || || || || תורה || <big>'''יהוה'''</big>|-| 2d || || || || תורה || |-| 3a|-| 3b |-| 3c |-| 3d |-| 4a || <big>'''רשׁעים'''</big>|-| 4b|- | 5a || <big>'''רשׁעים'''</big>|-| 5b || || || חטאים || || || צדיקים|-| 6a || || <big>דרך</big> || || || <big>'''יהוה'''</big> || צדיקים|-| 6b || <big>'''רשׁעים'''</big> || <big>דרך</big> |}| <big>'''יהוה'''</big> || צדיקים |- | 6b || <big>'''רשׁעים'''</big> || <big>דרך</big> |} )
Psalm 1/Context + ( *הָאִישׁ – As in the case of all ANE lite … *הָאִישׁ – As in the case of all ANE literature, Hebrew wisdom texts often assume and reflect the male-oriented perspective of ancient Israelite society. However, the principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern reference and application, one may translate the gender and age specific “man” with the more neutral “one”; “person” would also be possible. Since the godly person described in the psalm is representative of all followers of God (note the plural form צַדִּיקִים [“righteous, godly”] in vv. 5-6), one could translate the collective singular with the plural “those” both here and in vv. 2-3, where singular pronouns and verbal forms are utilized in the Hebrew text (cf. NRSV). However, here the singular form may serve to emphasize that godly individuals are usually outnumbered by the wicked and must bear the social consequences. Retaining the singular allows the translation to retain this common contrastive perspective.**On the other hand, the tree imagery of Psalm 1 may suggest identifying the blessed man (הָאִִישׁ) as Israel's king. Trees functioned as images of kings in the Ancient Near East.'"`UNIQ--ref-00000955-QINU`"' “In both biblical and ancient Near Eastern tradition, the individual most typically identified with a tree is a person of royalty.”'"`UNIQ--ref-00000956-QINU`"' This identification of the blessed man as Israel's king is supported by the fact that the king was expected to transcribe the Torah and spend his life studying it (Deut. 17:18-19). In other words, the ideal king was to "delight in Yahweh's Torah and muse on [it] day and night" (Ps. 1:2). This identification is also supported by the distinctly royal profile of the Psalter as a whole. It is only fitting that a book largely written by and focused on Israel's king should begin with a description of him. If this identification is correct, then it would be important to preserve the masculine referent in translation where possible.*'''v.3.''' For a discussion of tree imagery in the Bible and in the Ancient Near East, see Osborne, ''Trees and Kings.'''"`UNIQ--ref-00000957-QINU`"'**'''v.3a.''' The tree is said to be "transplanted" (שָׁתוּל) “on water channels” (עַל פַּלְגֵי מַיִם). The noun פֶּלֶג (from the verb which means “to divide”) refers to an “artificial water channel.”'"`UNIQ--ref-00000958-QINU`"' According to Bullinger, “the word פֶּלֶג is used for any little channel by which the water is distributed or divided, especially the channels which divide-up a garden.”'"`UNIQ--ref-00000959-QINU`"' The use of the phrase פַּלְגֵי מַיִם together with the attributive participle שָׁתוּל suggests a garden context for the tree. *'''v.4b.''' Chaff is separated from grain and blown away by the wind during the winnowing process. “In winnowing, grain is threshed in order to separate the kernel of grain from the husk and straw. The mixture is thrown into the air with a winnowing fork or shovel. The wind blows the light husks away, the heavier straw falls near the edge of the threshing floor, and the grain falls back to the floor to be collected. Both the light husks and the heavier straw are referred to in the words translated ‘chaff’ in the Bible.”'"`UNIQ--ref-0000095A-QINU`"'*'''v.5.''' Is the “מִשְׁפָּט” of verse 5 (1) Ordinary court cases, (2) court cases accusing the wicked of exploiting the poor, or (3) the final judgment by God. If the first or second, perhaps we should describe the cultural background for how judgment against the wicked worked. Note the definite article here.ked worked. Note the definite article here. )
Psalm 5/Lexical Semantics + ( *הוֹלֹלִים – The ''qal'' participle of הל … *הוֹלֹלִים – The ''qal'' participle of הלל occurs only in the Psalms (Pss. 5:6; 73:3; 75:5). In Ps. 5:6 it is parallel to the phrase פעלי און, and in Pss. 73:3 and 75:5 it is parallel to the common term רשׁעים. Each time the LXX translates it as παράνομος/παραναμῶν/ἄνομος/ ("lawless person"), which is used to translate a number of other words (e.g., פָּשָׁע, בְּלִיַּעַל, זֵד). Holladay says that הוֹלֹלִים refers to someone who is "deluded," while BDB has "boastful ones, boasters." In Psalm 75 (vv.5-11), the הוללים are wicked people who boast (הלל) and exalt themselves. The same appears to be the case in Ps. 5, where the הוללים attempt to station themselves before Yahweh's eyes (i.e., attain to a position of royal power [cf. Ps. 41:13]).*שׁוֹרְרַי – This noun occurs only in the Psalms (Pss. 5:9; 27:11; 54:7; 56:3; 59:11). The meaning is difficult to determine based on usage alone. What is clear is that the term, like הוללים (above) is part of the semantic domain of "enemies" (אֹיְבִים). These enemies are described disparagingly in v.10. שׁוֹרר is translated consistently in the LXX by the general term ἐχθρός, in the Vulgate by ''insidiator'' ("someone who lies in wait"), and in the Targum by מעיק ("oppressor"). In Ps. 5:9, Aquila has ἐφοδεύω (ptc) + dative ("watch over", so BDB) and Theodotion has, similar to Targum, ἀποθλιβω ("oppress, afflict").r to Targum, ἀποθλιβω ("oppress, afflict"). )
Psalm 3/Phonology + ( *רַבּ (v.2ab, 3a) *שׁ (v.8c) *a-vowels clustered at beginning of sections 1 (v.2a), 2 (v.4a), 3 (v.6a), and end of psalm (v.9) )
Psalm 2/Lexical Semantics + ( *תְּרֹעֵם (v.8b) – Aramaic (רעע) *בַר (v.12a) – Aramaic )
Psalm 3/Figurative + ( *“sustains me” = God empowers him to overcome this conflict *“strike against the jaw” = indicates an aggressive action against his enemies; can be stated in a more culturally appropriate manner. )
Psalm 3/Figurative + ( *“tens of thousands” = hyperbole; can be translated with anything that indicates a large number (against impossible odds) )
Psalm 3/Summary + (1 מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַב … 1 מִזְמוֹר לְדָוִד בְּבָרְחוֹ מִפְּנֵי אַבְשָׁלוֹם בְּנוֹ2a יְהוָה מָה־רַבּוּ צָרָי2b רַבִּים קָמִים עָלָי3a רַבִּים אֹמְרִים לְנַפְשִׁי 3b אֵין יְשׁוּעָתָה לּוֹ בֵֽאלֹהִים סֶלָה4a וְאַתָּה יְהוָה מָגֵן בַּעֲדִי כְּבוֹדִי וּמֵרִים רֹאשִׁי׃5a קוֹלִי אֶל־יְהוָה אֶקְרָא 5b וַיַּֽעֲנֵנִי מֵהַר קָדְשׁוֹ סֶלָה6a אֲנִי שָׁכַבְתִּי וָֽאִישָׁנָה 6b הֱקִיצוֹתִי כִּי יְהוָה יִסְמְכֵנִי 7a לֹֽא־אִירָא מֵרִבְבוֹת עָם7b אֲשֶׁר סָבִיב שָׁתוּ עָלָי8a קוּמָה יְהוָה 8b הוֹשִׁיעֵנִי אֱלהַי 8c כִּי־הִכִּיתָ אֶת־כָּל־אֹיְבַי לֶחִי 8d שִׁנֵּי רְשָׁעִים שִׁבַּרְתָּ׃9a לַיהוָ֥ה הַיְשׁוּעָה 9b עַל־עַמְּךָ בִרְכָתֶךָ סֶּלָהThe length of lines 8a and 8b is, in this case, admittedly short – 8a would be the shortest in the psalm – yet not much shorter, in terms of syllables, than the lines in v. 9. The short length of v. 8a (4 syllables) falls within the range proposed by Fokkelman.'"`UNIQ--ref-00000B11-QINU`"'posed by Fokkelman.'"`UNIQ--ref-00000B11-QINU`"')
Psalm 2/Summary + (1a לָמָּה רָגְשׁוּ גוֹיִם 1b וּלְאֻמִּים … 1a לָמָּה רָגְשׁוּ גוֹיִם 1b וּלְאֻמִּים יֶהְגּוּ־רִיק2a יִ֥תְיַצְּבוּ מַלְכֵי־אֶרֶץ 2b וְרוֹזְנִים נֽוֹסְדוּ־יָחַד 2c עַל־יְהוָה וְעַל־מְשִׁיחוֹ3a נְנַתְּקָה אֶת־מוֹסְרוֹתֵימוֹ 3b וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ4a יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק 4b אֲדֹנָי יִלְעַג־לָמוֹ5a אָז יְדַבֵּר אֵלֵימוֹ בְאַפּוֹ 5b וּֽבַחֲרוֹנוֹ יְבַהֲלֵמוֹ6a וַאֲנִי נָסַכְתִּי מַלְכִּי 6b עַל־צִיּוֹן הַר־קָדְשִׁי7a אֲסַפְּרָה אֶל חֹק 7b יְהוָה אָמַר אֵלַי 7c בְּנִי אַתָּה7d אֲנִי הַיּוֹם יְלִדְתּֽיךָ8a שְׁאַל מִמֶּנִּי 8b וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ 8c וַאֲחֻזָּתְךָ אַפְסֵי־אָֽרֶץ9a תְּרֹעֵם בְּשֵׁבֶט בַּרְזֶל 9b כִּכְלִי יוֹצֵר תְּנַפְּצֵם10a וְעַתָּה מְלָכִים הַשְׂכִּילוּ 10b הִזָּסְרוּ שֹׁפְטֵי אָרֶץ11a עִבְדוּ אֶת־יְהוָה בְּיִרְאָה 11b וְגִילוּ בִּרְעָדָה12a נַשְּׁקוּ־בַר 12b פֶּן־יֶאֱנַף וְתֹאבְדוּ דֶרֶךְ 12c כִּֽי־יִבְעַר כִּמְעַט אַפּוֹ 12d אַשְׁרֵי כָּל־חוֹסֵי בוֹThe division of lines in v.7 and v.12 is difficult to determine. *'''v.7.''' There are at least two uncertainties in v.7. In the first place, does the divine name conclude the first line (as the free member of the bound phrase חֹק יְהוָה) or begin the second line as fronted subject (יְהוָה אָמַר)? The latter option presents a better parallel in terms of length: each line has three words and six syllables. It also reproduces the pattern of Ps. 2 where an agent in focus (here, ְֽיהָ֗וה) is fronted (cf. v. 4). The second uncertainty concerns whether the following verbless clause (בְּנִי אַתָּה) constitute its own line or is it to be included with the introductory words (אָמַר אֵלַי) (so Fokkelman'"`UNIQ--ref-00000A25-QINU`"'). The lineation above has been adopted on the basis of the parallelism: אֲסַפְּרָה אֶל חֹק // יְהוָה אָמַר אֵלַי (note parallel prepositional phrases); בְּנִי אַתָּה // אֲנִי הַיּוֹם יְלִדְתּֽיךָ (note semantic parallelism as well as possible chiasm).*'''v.12.''' This verse contains 5 clauses. Does each clause constitute its own line or do פֶּן־יֶאֱנַף and וְתֹאבְדוּ דֶרֶךְ constitute a single line? It seems likely that these two clauses form a single line for the following reasons: both are governed by the one particle פֶּן; they are coordinated by ''waw''; פֶּן־יֶאֱנַף, with only three (pre-masoretic) syllables and one accented syllable, is too short to stand on its own.yllable, is too short to stand on its own.)
Psalm 1/Summary + (1a* אַשְׁרֵי־הָאִישׁ 1b אֲשֶׁר לֹא הָ … 1a* אַשְׁרֵי־הָאִישׁ 1b אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים 1c וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד1d וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב2a כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ 2b וּֽבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה3a וְהָיָה כְּעֵץ שָׁתוּל עַל־פַּלְגֵי מָיִם 3b אֲשֶׁר פִּרְיוֹ יִתֵּן בְּעִתּוֹ 3c וְעָלֵהוּ לֹא־יִבּוֹל3d וְכֹל אֲשֶׁר־יַעֲשֶׂה יַצְלִיחַ4a לֹא־כֵן הָרְשָׁעִים 4b כִּי אִם־כַּמֹּץ אֲֽשֶׁר־תִּדְּפֶנּוּ רוּחַ5a עַל־כֵּן לֹא־יָקֻמוּ רְשָׁעִים בַּמִּשְׁפָּט 5b וְחַטָּאִים בַּעֲדַת צַדִּיקִים6a כִּי־יוֹדֵעַ יְהוָה דֶּ֣רֶךְ צַדִּיקִים 6b וְדֶרֶךְ רְשָׁעִים תֹּאבֵדצַדִּיקִים 6b וְדֶרֶךְ רְשָׁעִים תֹּאבֵד)
Psalm 1/Mathematical + (58 words. The middle word is מַיִם.)
Psalm 7/Summary + ( :'''2a''' יְהוָ֣ה אֱ֭לֹהַי בְּךָ֣ חָסִ֑ית … :'''2a''' יְהוָ֣ה אֱ֭לֹהַי בְּךָ֣ חָסִ֑יתִי :'''2b''' הוֹשִׁיעֵ֥נִי מִכָּל־רֹ֜דְפַ֗י וְהַצִּילֵֽנִי׃ :'''3a''' פֶּן־יִטְרֹ֣ף כְּאַרְיֵ֣ה נַפְשִׁ֑י :'''3b''' פֹּ֜רֵ֗ק וְאֵ֣ין מַצִּֽיל׃ :'''4a''' יְהוָ֣ה אֱ֭לֹהַי אִם־עָשִׂ֣יתִי זֹ֑את :'''4b''' אִֽם־יֶשׁ־עָ֥וֶל בְּכַפָּֽי׃ :'''5a''' אִם־גָּ֭מַלְתִּי שֽׁוֹלְמִ֥י רָ֑ע :'''5b''' וָאֲחַלְּצָ֖ה צוֹרְרִ֣י רֵיקָֽם׃ :'''6a''' יִֽרַדֹּ֥ף אוֹיֵ֙ב׀ נַפְשִׁ֡י :'''6b''' וְיַשֵּׂ֗ג וְיִרְמֹ֣ס לָאָ֣רֶץ חַיָּ֑י :'''6c''' וּכְבוֹדִ֓י׀ לֶעָפָ֖ר יַשְׁכֵּ֣ן סֶֽלָה׃ :'''7a''' ק֨וּמָ֤ה יְהוָ֙ה׀ בְּאַפֶּ֗ךָ :'''7b''' הִ֭נָּשֵׂא בְּעַבְר֣וֹת צוֹרְרָ֑י :'''7c''' וְע֥וּרָה אֵ֜לַ֗י מִשְׁפָּ֥ט צִוִּֽיתָ׃ :'''8a''' וַעֲדַ֣ת לְ֭אֻמִּים תְּסוֹבְבֶ֑ךָּ :'''8b''' וְ֜עָלֶ֗יהָ לַמָּר֥וֹם שֽׁוּבָה׃ :'''9a''' יְהוָה֘ יָדִ֪ין עַ֫מִּ֥ים :'''9b''' שָׁפְטֵ֥נִי יְהוָ֑ה :'''9c''' כְּצִדְקִ֖י וּכְתֻמִּ֣י עָלָֽי׃:'''10a''' יִגְמָר־נָ֬א רַ֙ע׀ רְשָׁעִים֘ :'''10b '''וּתְכוֹנֵ֪ן צַ֫דִּ֥יק :'''10c''' וּבֹחֵ֣ן לִ֭בּ֗וֹת וּכְלָי֗וֹת :'''10d''' אֱלֹהִ֥ים צַדִּֽיק׃:'''11a'''מָֽגִנִּ֥י עַל־אֱלֹהִ֑ים :'''11b'''מ֜וֹשִׁ֗יעַ יִשְׁרֵי־לֵֽב׃ :'''12a'''אֱ֭לֹהִים שׁוֹפֵ֣ט צַדִּ֑יק :'''12b'''וְ֜אֵ֗ל זֹעֵ֥ם בְּכָל־יֽוֹם׃ :'''13a''' אִם־לֹ֣א יָ֭שׁוּב חַרְבּ֣וֹ יִלְט֑וֹשׁ :'''13b''' קַשְׁתּ֥וֹ דָ֜רַ֗ךְ וַֽיְכוֹנְנֶֽהָ׃ :'''14a''' וְ֭לוֹ הֵכִ֣ין כְּלֵי־מָ֑וֶת :'''14b''' חִ֜צָּ֗יו לְֽדֹלְקִ֥ים יִפְעָֽל׃:'''15a''' הִנֵּ֥ה יְחַבֶּל־אָ֑וֶן :'''15b''' וְהָרָ֥ה עָ֜מָ֗ל וְיָ֣לַד שָֽׁקֶר׃ :'''16a''' בּ֣וֹר כָּ֭רָֽה וַֽיַּחְפְּרֵ֑הוּ :'''16b''' וַ֜יִּפֹּ֗ל בְּשַׁ֣חַת יִפְעָֽל׃ :'''17a''' יָשׁ֣וּב עֲמָל֣וֹ בְרֹאשׁ֑וֹ :'''17b''' וְעַ֥ל קָ֜דְקֳד֗וֹ חֲמָס֥וֹ יֵרֵֽד׃ :'''18a''' אוֹדֶ֣ה יְהוָ֣ה כְּצִדְק֑וֹ :'''18b''' וַ֜אֲזַמְּרָ֗ה שֵֽׁם־יְהוָ֥ה עֶלְיֽוֹן׃*'''v.7c'''Do these two clauses (וְע֥וּרָה אֵ֜לַ֗י / מִשְׁפָּ֥ט צִוִּֽיתָ׃) make up one line or two lines? Both the Aleppo Codex and the Leningrad Codex have a space between these clauses, suggesting a line division. Alternatively, the Greek codices, Siniaticus and Vaticanus, present these clauses as one line, which corresponds to the translation: מִשְׁפָּ֥ט is translated as an adjunct in the dative case and צִוִּֽיתָ as a relative clause (ἐξεγέρθητι... ἐν προστάγματι ᾧ ἐνετείλω).*'''v.9bc'''Should this line be divided after יְהוָ֑ה or after כְּצִדְקִ֖י? The accentuation (''athnah'') suggests the former; attention to parallelism (כצדקי // כתמי; possible [[#Elision|ellipsis]] of verb in v.9c: שׁפטני // [שׁוב] עלי) suggests the latter. Siniaticus and Vaticanus break after κατὰ τὴν δικαιοσύνην μου (כְּצִדְקִי). But the fact that צדק appears in the b-line of the two following bicola (10b, 10d) may support grouping it with the b-line in this bicolon as well.)
Psalm 5/Summary + ( :2a אֲמָרַ֖י הַאֲזִ֥ינָה׀ יְהוָ֗ה :2b בִ … :2a אֲמָרַ֖י הַאֲזִ֥ינָה׀ יְהוָ֗ה :2b בִּ֣ינָה הֲגִֽיגִי׃ :3a הַקְשִׁ֤יבָה׀ לְק֬וֹל שַׁוְעִ֗י מַלְכִּ֥י וֵאלֹהָ֑י :3b כִּֽי־אֵ֜לֶ֗יךָ אֶתְפַּלָּֽל׃ :4a יְֽהוָ֗ה בֹּ֭קֶר תִּשְׁמַ֣ע קוֹלִ֑י :4b בֹּ֥קֶר אֶֽעֱרָךְ־לְ֜ךָ֗ וַאֲצַפֶּֽה׃ :5a כִּ֤י׀ לֹ֤א אֵֽל־חָפֵ֨ץ רֶ֥שַׁע׀ אָ֑תָּה :5b לֹ֖א יְגֻרְךָ֣ רָֽע׃ :6a לֹֽא־יִתְיַצְּב֣וּ הֽ֭וֹלְלִים לְנֶ֣גֶד עֵינֶ֑יךָ :6b שָׂ֜נֵ֗אתָ כָּל־פֹּ֥עֲלֵי אָֽוֶן׃ :7a תְּאַבֵּד֘ דֹּבְרֵ֪י כָ֫זָ֥ב :7b אִישׁ־דָּמִ֥ים וּמִרְמָ֗ה יְתָ֨עֵ֥ב׀ יְהוָֽה׃ :8a וַאֲנִ֗י בְּרֹ֣ב חַ֭סְדְּךָ אָב֣וֹא בֵיתֶ֑ךָ :8b אֶשְׁתַּחֲוֶ֥ה אֶל־הֵֽיכַל־קָ֜דְשְׁךָ֗ בְּיִרְאָתֶֽךָ׃ :9a יְהוָ֤ה׀ נְחֵ֬נִי בְצִדְקָתֶ֗ךָ :9b לְמַ֥עַן שׁוֹרְרָ֑י :9c הַושַׁ֖ר לְפָנַ֣י דַּרְכֶּֽךָ׃ :10a כִּ֤י אֵ֪ין בְּפִ֡יהוּ נְכוֹנָה֘ :10b קִרְבָּ֪ם הַ֫וּ֥וֹת :10c קֶֽבֶר־פָּת֥וּחַ גְּרוֹנָ֑ם :10d לְ֜שׁוֹנָ֗ם יַחֲלִֽיקוּן׃ :11a הַֽאֲשִׁימֵ֙ם׀ אֱֽלֹהִ֗ים :11b יִפְּלוּ֘ מִֽמֹּעֲצ֪וֹתֵ֫יהֶ֥ם :11c בְּרֹ֣ב פִּ֭שְׁעֵיהֶם הַדִּיחֵ֑מוֹ :11d כִּי־מָ֥רוּ בָֽךְ׃ :12a וְיִשְׂמְח֙וּ כָל־ח֪וֹסֵי בָ֡ךְ :12b לְעוֹלָ֣ם יְ֭רַנֵּנוּ :12c וְתָסֵ֣ךְ עָלֵ֑ימוֹ :12d וְֽיַעְלְצ֥וּ בְ֜ךָ֗ אֹהֲבֵ֥י שְׁמֶֽךָ׃:13a כִּֽי־אַתָּה֘ תְּבָרֵ֪ךְ צַ֫דִּ֥יק :13b יְהוָ֑ה כַּ֜צִּנָּ֗ה רָצ֥וֹן תַּעְטְרֶֽנּוּ׃As Fokkelman notes, the lineation of this psalm varies significantly among various commentaries and translations. "The allotted number of cola ranges from 20 to 38: a shocking divergence of almost a hundred percent!"'"`UNIQ--ref-00000C3D-QINU`"' The above lineation is based primarily on syntax (1 colon = 1 clause). One exception to this rule is v.4b where וַאֲצַפֶּֽה is included with the previous clause since (1) it is only one word, (2) it is a ''weyiqtol'' form and so is closely connected to the previous clause, (3) there is neither a strong disjunctive accent nor a pause with לְךָ. The other exception is v.9, in which the first clause divides into two cola. The three-fold division of this verse is marked by three pausal forms.'"`UNIQ--ref-00000C3E-QINU`"' Fokkelman arrives at the same conclusion for v.9, though by reasons of length rather than pausal forms. "In v.9, the A-colon, consisting of ten-syllables, is already so long that the next two words (five syllables) cannot be added on."'"`UNIQ--ref-00000C3F-QINU`"' The result is a 31 line poem. Fokkelman himself comes out with 32 lines, since he proceeds to divide v.6 also into a tricolon "for the sake of consistency."'"`UNIQ--ref-00000C40-QINU`"' However, his decision to divide v.9 into three lines is not well founded. It is based on length, whereas the length of lines in this psalm is far from uniform (4-14/15 syllables).lm is far from uniform (4-14/15 syllables). )
Psalm 8/Summary + ( :2a יְהוָ֤ה אֲדֹנֵ֗ינוּ :2b מָֽה־אַדִּ֣י … :2a יְהוָ֤ה אֲדֹנֵ֗ינוּ :2b מָֽה־אַדִּ֣יר שִׁ֭מְךָ בְּכָל־הָאָ֑רֶץ :2c אֲשֶׁ֥ר תְּנָ֥ה ה֜וֹדְךָ֗ עַל־הַשָּׁמָֽיִם׃ :3a מִפִּ֤י עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ :3b יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑יךָ:3c לְהַשְׁבִּ֥ית א֜וֹיֵ֗ב וּמִתְנַקֵּֽם׃ :4a כִּֽי־אֶרְאֶ֣ה שָׁ֭מֶיךָ מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑יךָ :4b יָרֵ֥חַ וְ֜כוֹכָבִ֗ים אֲשֶׁ֣ר כּוֹנָֽנְתָּה׃ :5a מָֽה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑נּוּ :5b וּבֶן־אָ֜דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃ :6a וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים :6b וְכָב֖וֹד וְהָדָ֣ר תְּעַטְּרֵֽהוּ׃ :7a תַּ֭מְשִׁילֵהוּ בְּמַעֲשֵׂ֣י יָדֶ֑יךָ :7b כֹּ֜ל שַׁ֣תָּה תַֽחַת־רַגְלָֽיו׃ :8a צֹנֶ֣ה וַאֲלָפִ֣ים כֻּלָּ֑ם :8b וְ֜גַ֗ם בַּהֲמ֥וֹת שָׂדָֽי׃ :9a צִפּ֣וֹר שָׁ֭מַיִם וּדְגֵ֣י הַיָּ֑ם :9b עֹ֜בֵ֗ר אָרְח֥וֹת יַמִּֽים׃ :10a יְהוָ֥ה אֲדֹנֵ֑ינוּ :10b מָֽה־אַדִּ֥יר שִׁ֜מְךָ֗ בְּכָל־הָאָֽרֶץ׃*'''v.3.''' The Masoretic accents suggest a line division after יִסַּ֪דְתָּ֫ עֹ֥ז (note עולה ויורד, which is "used to mark the main verse division").'"`UNIQ--ref-00000EBF-QINU`"' This division appears to be followed by the ancient versions.:However, there is a strong argument to be made for dividing the first line of v.3 after וְֽיֹנְקִים֘ (as above) rather than after עֹז. The first line of argument is prosodic. The MT division leaves v.3a as the longest line in the psalm (14 syllables, 5 words, 5 stress units), more than twice as long as v.3b (6/2/2) and significantly longer than v.3c (9/3/3). If, however, the division is placed after ינקים, then a balanced rhythm is achieved (v.3a: 9/3/3, v.3b: 10/4/4, v.3c: 9/3/3). Note that v.3a and v.3c are identical in length (9 syllables, 3 words, 3 stress-units). This prosodic identity is reinforced by a number of other correspondences, both [[#Phonology|phonological]] ('''a''' פִּי '''b''' עוֹ '''c''' ינקים // '''a'''' בִּית '''b'''' אוֹ '''c'''' ומתנקם) and [[#Verb forms|morphological]] (participles: עֽוֹלְלִ֙ים׀ וְֽיֹנְקִים֘ // א֜וֹיֵ֗ב וּמִתְנַקֵּֽם). These parallels are brought into sharp focus when the line is divided as above (note especially the similar endings [''epiphora'']: v.3a: וְֽיֹנְקִים֘; v.3c: וּמִתְנַקֵּֽם). Similarly, there are correspondences between v.2c and v.3b. The words הוֹד (v.2c) and עז (v.3b) are connected [[#Phonology|phonologically]] as well as [[#Semantically/thematically related words|lexically]]. The two lines, furthermore, are similar in length (v.2c: 11/5/4; v.3b: 10/4/4), each having 4 stress-units. The number of correspondences among vv.2c-3c (v.2c-->v.3b; v.3a-->v.3c) suggest that these four lines together [[#Section divisions|form a section]], each half [[#Cola distribution|forming a bicolon]]. This is the way in which the rest of the psalm is structured as well (see [[#Section divisions|Section divisions]] and [[#Cohesion|Cohesion]]); lines are paired into [[#Cola distribution|bicola]], which are paired into [[#Section divisions|sections]] (quatrains). The lines of the first section (quatrain) are thus divided as follows:{|style="text-align:right;"|- | מפי עוללים וינקים || // || אשׁר תנה הודך על השׁמים|-| להשׁבית אויב ומתנקם || // || יסדת עז למען צורריך|}:"The B-cola now have a word pair each; although one is in the plural and the other in the singular, together they are four collectives. Syntactically, these half-verses are no more than complements. The core clauses to which they form explanations are in the A-cola, with perfect forms in front positions [Fokkelman reads תנה as תֻּנָּה, ''pual'' perfect of תנה]. Immediately following there the subject/object, with the monosyllables הוֹד and עֹז, which correspond in sound and meaning and both honour the deity, and finally a prepositional word group."'"`UNIQ--ref-00000EC0-QINU`"':A significant number of modern translations have adopted this same division (AT, NEB, JB, RSV, TEV).'"`UNIQ--ref-00000EC1-QINU`"' This division between v.3a and v.3b is also presented in the Leningrad Codex (by a space in the manuscript). in the Leningrad Codex (by a space in the manuscript). )
Psalm 8/Summary + ( :Prelude (v.2ab): Admiration :Section 1 (vv.2c-3c): Admiration + Surprise :Section 2 (vv.4-5): Admiration + Awe + Amazement :Section 3 (vv.6-7): Admiration + Amazement :Section 4 (vv.8-9): Admiration + Amazement :Postlude (v.10): Admiration )
Psalm 4/Summary + ( :Section 1 (v.2) :Section 2 (v. 3) :Secti … :Section 1 (v.2):Section 2 (v. 3):Section 3 (vv.4-5):Section 4 (v.6):Section 5 (vv.7-8):Section 6 (v. 9)Key to the structure of the psalm is the recognition of the inclusions that form section 3 (vv.4-5, וּדְעוּ / וְדֹמּוּ) and section 4 (vv.7-8, רַבִּים / רַבּוּ). The latter is more obvious and has been noticed by a number of commentators. The former requires explanation. וּדעוּ is the first word of v.4, and וְדֹמּוּ is the last word of v.5. The two words are connected in the following ways.#Morphological: ''Qal'' 2mp imperatives beginning with ''waw''; furthermore, both are irregular verbs in which one letter has been omitted.#Phonological: both begin and end with ''waw''; both have the consonant ד#Semantic: both are stative verbs#Orthographic: there is only one letter difference between the two (ודעו / ודמו); the two words share 3/4 letters in common.The binding together of vv.4-5 by inclusion is further supported by an analysis of line length (see above on [[#Other observations|Rhythm and Line Length]]), imagery (see below on [[#Figures of Speech|Figures of Speech]]), and the occurrence of ''selah'' (see [[#Selah|above]]).The [[#Other observations|terse]] bicolon of v.6, sandwiched between the two inclusions (vv.4-5; vv.7-8), is distinguished as the center of the psalm by [[#Repeated words|lexical recursion]]. The word צדק (v.6a) appears in the first line of the psalm (v.2a), and the word בטח (v.6b) appears in the final line of the psalm (v.9c). This centrality of v.6 would appear to confirm the structure outlined above.Once these inclusions are recognized, the rest of the sectional boundaries become apparent. The only remaining question is whether or not there is a sectional division between v.2 and v.3. The absence of a division here would lend greater symmetry to the structure of the psalm (the sections would form a chiasm with v.6 at the center). On the other hand, [[#Discontinuity & boundaries|other features]] strongly suggest a division at v.3.The above division complements the concentric [[#Addressee change|dialogic structure]] of the psalm.'''I.''' ADDRESS TO YAHWEH:::'''A''' Section 1 (v.2)'''II.''' ADDRESS TO HUMANS::::'''B''' Section 2 (v.3):::::'''C''' Section 3 (vv.4-5)::::::'''D''' Section 4 (v.6)'''III.''' ADDRESS TO YAHWEH:::::'''C'''' Section 5 (vv.7-8):::'''A''''Section 6 (v.9)' Section 5 (vv.7-8) :::'''A''''Section 6 (v.9) )
Psalm 9/Summary + ( :Section 1 (vv.2-3) :Section 2 (vv.4-5) :Section 3 (vv.6-7) :Section 4 (vv.8-9) :Section 5 (vv.10-11) :Section 6 (vv.12-13) :Section 7 (vv.14-15) :Section 8 (vv.16-17) :Section 9 (vv.18-19) :Section 10 (vv.20-21) )
Psalm 9/Summary + ( :Section 1 (vv.2-3): '''Praise''' :Secti … :Section 1 (vv.2-3): '''Praise''':Section 2 (vv.4-5): '''Profession''':Section 3 (vv.6-7): '''Profession''':Section 4 (vv.8-9): '''Profession''':Section 5 (vv.10-11): '''Profession''':Section 6 (vv.12-13): '''Exhortation''':Section 7 (vv.14-15): '''Petition''':Section 8 (vv.16-17): '''Profession''':Section 9 (vv.18-19): '''Profession''':Section 10 (vv.20-21): '''Petition'''''' :Section 10 (vv.20-21): '''Petition''' )
Psalm 9/Mathematical + ( :Total lines: 44 :Middle lines: v.12ab. : … :Total lines: 44:Middle lines: v.12ab.::זַמְּר֗וּ לַ֭יהוָה יֹשֵׁ֣ב צִיּ֑וֹן // הַגִּ֥ידוּ בָ֝עַמִּ֗ים עֲלִֽילוֹתָֽיו׃This line is marked by several features:*2mp Imperatives (זַמְּר֗וּ // הַגִּ֥ידוּ)*non-''qal'' verbal stems (''piel'' // ''hiphil'')*tetragrammaton (לַיהוָה)*cluster of repeated words in the a-line: זמר (cf. 3ab), ישׁב (cf. 8a), צִיּוֹן (cf. 15b)*thematically important proper nouns, Yahweh and Zion.*only unique words (not repeated) in the b-line*alliteration in the b-line: הַ'''גִּ֥'''ידוּ בָ֝'''עַ'''מִּ֗ים '''עֲ'''לִֽילוֹתָֽיוידוּ בָ֝'''עַ'''מִּ֗ים '''עֲ'''לִֽילוֹתָֽיו )
Psalm 8/Mathematical + ( :Total number of lines: 20 :Middle lines: ::וּבֶן־אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽנּוּ׃ (v.5b) ::וַתְּחַסְּרֵ֣הוּ מְּ֭עַט מֵאֱלֹהִ֑ים (v.6a) )
Psalm 8/Mathematical + ( :Total number of words (ss excluded): 62 :Middle words: כִּ֣י תִפְקְדֶֽנּוּ (v.5b) )