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A list of all pages that have property "Discussion" with value "One path or two paths?". Since there have been only a few results, also nearby values are displayed.

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  • Psalm 8/Nouns  + (David is the speaker throughout the Psalm (v.1, לדוד). Note that David speaks on behalf of a group (1cp suffix: אדנינו [vv.2a, 10a]). Is he speaking on behalf of a congregation of Israelites, or on behalf of all humanity?)
  • Psalm 5/Nouns  + (David is the speaker throughout the entire psalm.)
  • Psalm 1/Summary  + (Didactic.)
  • Psalm 5/Context  + (Figures/Evocative language seem to predominate in the second half of the psalm, especially section 3 (vv.9-12). This macro-level feature may correspond to the tendency within parallel lines toward the heightening of the b-line.)
  • Psalm 8/Verbs  + (Finite verb forms cluster in the middle twFinite verb forms cluster in the middle two sections of the psalm (vv.4-7). The first section (vv.2c-3) contains a cluster of non-finite verbs (participles and infinitives) with only one finite verb, and the final section (vv.8-9) has almost no verbs at all (only the participle עֹבֵר in v.9b).</br>:Section 1 (vv.2c-3): non-finite verbs</br>::Section 2 (vv.4-5): finite verbs</br>::Section 3 (vv.6-7): finite verbs</br>:Section 4 (vv.8-9): no/non-finite verbs</br></br>*'''v.2c.''' תְּנָה – This form, if not emended (see below on [[#Variants|Textual Criticism]]), has been variously interpreted as an imperative (<נתן), an infinitive construct (<נתן), or a 3fs perfect (<נתן). (See Barthélemy for a history of medieval interpretation.'"`UNIQ--ref-00000F2B-QINU`"') </br>:Elsewhere in the Bible, תְּנָה occurs as an imperative (instead of תֵּן) "very frequently."'"`UNIQ--ref-00000F2C-QINU`"' This view is "usually accepted."'"`UNIQ--ref-00000F2D-QINU`"' "However, the position of this imperative after אשׁר makes it a syntactically abnormal form."'"`UNIQ--ref-00000F2E-QINU`"' </br>:The infinitive construct form of נתן is תֵּת,'"`UNIQ--ref-00000F2F-QINU`"' though the form נְתֹן occurs in Num. 20:21 and Gen. 38:9. The anomalous form in Ps. 8 (תְּנָה) finds an analogy in the form מֵרְדָה in Gen. 46:3 (רְדָה instead of רֶדֶת). So Waltke and O'Connor: “The form תְּנָה is not an anomalous imperative of נתן but an infinitive construct, as if formed from the root יתן (the verb 'to give' has this form in Phoenician); compare ירד, infinitive construct רֵדָה.”'"`UNIQ--ref-00000F30-QINU`"' According to this interpretation, v.2c may be understood as a verbless clause (S: תנה הודך; SC [location]: על השׁמים). “It may be interpreted: ''O Thou whose laying of Thy glory is upon the heavens''... Perhaps the author wrote תּנה הודך instead of נתתּ הודך, because he wishes to describe the setting out of the heavens with divine splendour as being constantly repeated and not as done once for all.”'"`UNIQ--ref-00000F31-QINU`"'</br>:The form תְּנָה may be a shortened form of נָתְנָה (cf. 2 Sam. 22:41 [תַּתָּה] vs. Ps. 18:41 [נָתַתָּה]). “Aphaeresis of a weak consonant with a full vowel” occurs in other places as well (cf. Jdgs. 19:11; Jer. 42:10; Ezek. 17:5; Hos. 11:3).'"`UNIQ--ref-00000F32-QINU`"' “In reality, however, all these forms are to be regarded merely as old textual errors.”'"`UNIQ--ref-00000F33-QINU`"' In either case, the occurrence of such forms elsewhere in the Hebrew Bible may support reading a 3fs perfect here, either by aphaeresis or by textual error. The subject of נתנה and the antecedent of אשׁר would be הארץ, the final word of the previous line (v.2b).</br>*'''vv.6-7.''' ''wayyiqtol'' - ''yiqtol'' - ''yiqtol'' - ''qatal''. Scholars have suggested that the short ''yiqtol'' forms are actually preterites, which "would originally have been distinguished from the normal so-called imperfect by both vocalization and stress."'"`UNIQ--ref-00000F34-QINU`"' Here, they are distinguished by the H-suffixes, which signify perfective aspect.'"`UNIQ--ref-00000F35-QINU`"' "There are a number of instances, especially in the poetic sections, where a ''yiqtol'' is used where one would have expected a ''qatal''/perfect. These instances are probably remnant of the non-jussive short ''yiqtol'', a form that is also to be found in ''wayyiqtol''."'"`UNIQ--ref-00000F36-QINU`"' The LXX renders each form with aorists (past perfective) (ἠλάττωσας... ἐστεφάνωσας... κατέστησας... ὑπέταξας). However, as Craigie writes, "the context is ambiguous and does not require a sequence of past tenses in English; a translation rendering the sequence of verbs into English as ''past/future/future/past'' is quite possible."'"`UNIQ--ref-00000F37-QINU`"' It is also possible that the four verbs be understood with "alternating reference to the past and the present in a way that brings out the present implications of the past act."'"`UNIQ--ref-00000F38-QINU`"' </br>:However the tense and aspect of these verbs are understood, it appears that the variation of forms (''wayyiqtol'' - ''yiqtol'' - ''yiqtol'' - ''qatal'') creates a chiastic structure ('''a''' וַתְּחַסְּרֵ֣הוּ '''b''' תְּעַטְּרֵֽהוּ / '''b'''' תַּ֭מְשִׁילֵהוּ '''a'''' שַׁ֣תָּה) that binds together vv.6-7. "The verbs in vv. 6–7 come in ''abbʹaʹ'' sequence as wayyiqtol, yiqtol, yiqtol, qatal. The arrangement thus binds vv.6–7 together."'"`UNIQ--ref-00000F39-QINU`"'inds vv.6–7 together."'"`UNIQ--ref-00000F39-QINU`"')
  • Psalm 1/Mathematical  + (Fokkelman claims that "Psalm 1 is a compleFokkelman claims that "Psalm 1 is a completely bicolic poem."'"`UNIQ--ref-000008FE-QINU`"' Alternatively, it seems that v.1 and v.3 might be analyzed as tetracola, since v.1c is, in many ways, parallel to v.1b, as is v.3c to v.3b. The first section (vv.1-3) would thus consist of the following: tetracolon, bicolon, tetracolon. The second section (vv.4-5) would consist of two bicola, and third section (v.6) of a single bicolon.d third section (v.6) of a single bicolon.)
  • Psalm 2/Mathematical  + (Fokkelman counts 28 cola in Psalm 2, whichFokkelman counts 28 cola in Psalm 2, which gives the perfect 8.00 when dividing 224 (syllables). However, the delineation below [[#Line divisions|below]] divides the text into 30 cola. If this is accepted, then the number of cola over syllables in psalm 2 is not a perfect integer. If, however, the number of syllables in psalm 2 are added to those of psalm 1 (224 + 144 = 368) and the total is divided by the total number of lines (16 + 30 = 46), then the result is the perfect integer 8.00.en the result is the perfect integer 8.00.)
  • Psalm 3/Verbs  + (For every four consecutive Qal verbs, therFor every four consecutive Qal verbs, there is one Hiphil verb. The pattern (<span style="color:#008000"> Q </span>, <span style="color:#008000"> Q </span>, <span style="color:#008000"> Q </span>, <span style="color:#008000"> Q </span>, <span style="color:#0000FF"> H </span>) is repeated three times before the Psalm ends with two ''hiphil'' verbs and a ''piel'' verb.</br></br>{| class="wikitable"</br>|+'''Verb Morphology'''</br>|-</br>! Verse !! Verb !! Stem !! Conjugation !! Person !! Gender !! Number !! Paragogic Suffix !! Pronominal Suffix !! Root</br>|-</br>| 1 (ss) || בּבֹרְחוֹ || <span style="color:#008000"> Q </span> || inf. const. || || || || || 3ms || ברח</br>|-</br>| 2a || רַבּוּ || <span style="color:#008000"> Q </span> || qatal || 3 || c || p || || || רבב</br>|-</br>| 2b || קָמִים || <span style="color:#008000"> Q </span> || ptc || || m || p || || || קוּם</br>|-</br>| 3a || אֹמְרִים || <span style="color:#008000"> Q </span> || ptc || || m || p || || || אמר</br>|-</br>| 4b || מֵרִים || <span style="color:#0000FF"> H </span> || ptc || || m || s || || || רוּם</br>|-</br>| 5a || אֶקְרָא || <span style="color:#008000"> Q </span> || yiqtol || 1 || c || s || || ||קרא</br>|-</br>| 5b || וַיַּעֲנֵנִי || <span style="color:#008000"> Q </span> || wayyiqtol || 3 || m || s || || 1cs || ענה</br>|-</br>| 6a || שָׁכַבְתִּי || <span style="color:#008000"> Q </span> || qatal || 1 || c || s || || || שׁכב</br>|-</br>| 6b || וָאִישָׁנָה || <span style="color:#008000"> Q </span> || wayyiqtol || 1 || c || s || ה || || ישׁן</br>|-</br>| 6c || הֱקִיצוֹתִי || <span style="color:#0000FF"> H </span> || qatal || 1 || c || s || || ||קיץ</br>|-</br>| 6d || יִסְמְכֵנִי || <span style="color:#008000"> Q </span> || yiqtol || 3 || m || s || || 1cs || סמך</br>|-</br>| 7a || אִירָא || <span style="color:#008000"> Q </span> || yiqtol || 1 || c || s || || || ירא</br>|-</br>| 7b || שָׁתוּ || <span style="color:#008000"> Q </span> || qatal || 3 || c || p || || || שׁית</br>|-</br>| 8a || קוּמָה || <span style="color:#008000"> Q </span> || <big>'''impv'''</big> || || m || s || ה || || קוּם</br>|-</br>| 8b || הוֹשִׁיעֵנִי || <span style="color:#0000FF"> H </span> || <big>'''impv'''</big> || || m || s || || 1cs || ישׁע</br>|-</br>| 8c || הִכִּיתָ || <span style="color:#0000FF"> H </span> || qatal || 2 || m || s || || || נכה</br>|-</br>| 8d || שִבַּרְתָּ || <span style="color:#FF0000"> D </span> || qatal || 2 || m || s || || || שׁבר</br>|}r:#0000FF"> H </span> || <big>'''impv'''</big> || || m || s || || 1cs || ישׁע |- | 8c || הִכִּיתָ || <span style="color:#0000FF"> H </span> || qatal || 2 || m || s || || || נכה |- | 8d || שִבַּרְתָּ || <span style="color:#FF0000"> D </span> || qatal || 2 || m || s || || || שׁבר |})
  • Psalm 1/Visualisation.951372/Comment.978857  + (How does the third section fit in?)
  • Psalm 1/Visualisation.951372/Comment.254589  + (How does the third section fit in?)
  • Psalm 1/Visualisation.951372/Comment.549443  + (I like the background sense of the tree flourishing, and then the dryness and emptiness of the chaff being scattered. Is this one path that goes through both of them, or just the idea of a path that is relevant to both?)
  • Psalm 1/Visualisation.951372/Comment.534571  + (I like the background sense of the tree flourishing, and then the dryness and emptiness of the chaff being scattered. Is this one path that goes through both of them, or just the idea of a path that is relevant to both?)
  • Psalm 7/Mathematical  + (If the [[#Line divisions|division of lines]]If the [[#Line divisions|division of lines]] is correct, then the middle line is v.10a: </br>:יִגְמָר־נָ֬א רַ֨ע ׀ רְשָׁעִים֮</br>This line has 7 syllables (cf. the middle in Ps. 6 [6:7a]) as well as some other distinguishing features: alliteration of ר; rare vocabulary (גמר); deontic modality; the particle נָא.</br></br>"The central strophe also contains the middle one of the 19 verses. This is v.10ab, which now strikes us as it shows the balance (= the word pair) of 'the wicked' versus 'the righteous.' Thus, the central verse also reflects what the poem is about: God, as a judge, shows whose side he is no by condemning the villain(s) and vindicating the speaker."'"`UNIQ--ref-00000E7A-QINU`"'the speaker."'"`UNIQ--ref-00000E7A-QINU`"')
  • Psalm 6/Mathematical  + (If the [[#Line divisions|division of lines]]If the [[#Line divisions|division of lines]] is correct, then the poem consists almost completely of bicola with one tricolon at the center (v.7). The tricolon has an aesthetic function as it results in 21 lines with the shortest line (v.7a, 7 syllables) at the middle. It also has a discourse function, highlighting the unique contents of section 3 (vv.7-8) and of v.7 in particular.ction 3 (vv.7-8) and of v.7 in particular.)
  • Psalm 4/Mathematical  + (If the inclusio binding together vv.4-5 is recognized (ודעו / ודמו), then ''selah'' occurs at sectional divisions (cf. Ps. 3). *v.3b (end of line/section) *v.5b (end of line/section))
  • Psalm 8/Verbs  + (If תְּנָ֥ה is interpreted as an imperative (see [[#Verb forms|above]]), then this would be an incidence of paragogic ''he''.)
  • Psalm 6/Lexical Semantics  + (In Psalm 6, rare words (those occurring 10In Psalm 6, rare words (those occurring 10 times or less) cluster in the third section of the psalm (vv. 7-8). This section, which is indeed the “emotional peak (or nadir!)”'"`UNIQ--ref-00000D1E-QINU`"' of the psalm, is marked by dense alliteration as well as by rare vocabulary. The striking recurrence of gutturals + sonorants/sibilants (בְּֽאַנְחָתִ֗י, אַשְׂחֶ֣ה, עַרְשִׂ֥י אַמְסֶֽה, עָֽשְׁשָׁ֣ה מִכַּ֣עַס עֵינִ֑י), which gives the section cohesion and prominence, may explain the unique choice of words; these have been chosen, at least in part, for the sake of their sounds.</br></br>*'''v.7b.''' שׂחה</br>The verb שׂחה occurs three times in the Hebrew Bible (Isa. 25:11 [qal, x2]; Ps. 6:7 [hiphil]). In the qal stem, it means “to swim.”'"`UNIQ--ref-00000D1F-QINU`"' The Hiphil is causative: “to cause to swim” i.e., “to flood/drench.”'"`UNIQ--ref-00000D20-QINU`"' So Vulgate [Hebrew] (''natare faciam'' – “make swim/float”). Both the LXX and Aquila understand the word to mean “bathe” (λούσω/πλύνω).</br></br>*'''v.7c.''' ערשׂ</br>The noun עֶרֶשׂ, a synonym of מִטָּה, מִשְׁכָּב, and יָצוּעַ, refers to a “couch” or a “divan.”'"`UNIQ--ref-00000D21-QINU`"' This was a raised (Ps. 132:3) and covered (Prov. 7:16) platform, used during sleep, sex (Prov. 7:16; Song 1:16), and sickness (Ps. 6:7; 41:4). “The Semites from Canaan did not usually sleep on raised beds, but rather on skins spread on the floor. When the bed was a piece of raised furniture, it took a form similar to beds used in most cultures today.”'"`UNIQ--ref-00000D22-QINU`"'</br></br>*'''v.7c.''' מסה</br>The verb מסה (cf., מסס) occurs only in the hiphil stem (Josh. 14:8; Ps. 6:7; 39:12; 147:18). It means literally to “melt” or to “dissolve into liquid” (cf., the melting of ice in Ps. 147:18). In Psalm 6, it is used in the hyperbolic image of a flood of tears turning a couch to liquid. So LXX (βρέχω – “make wet,” cf. Lk. 7:38), Aquila (τήκω – “melt”), Targum (טמשׁ – “immerse”), and Vulgate (''rigabo'' – “make wet”).</br></br>*'''v.8a.''' עשׁשׁ</br>The verb עשׁשׁ occurs three times in the Bible, only in the Psalms (Ps. 6:8 [עֵינִי]; 31:10 [עֵינִי], 11 [עֲצָמַי]) in the qal stem. It is a stative verb (Ps. 31:11, עָשֵׁשָׁה). It’s precise meaning is uncertain. HALOT gives the following options, “(a) to become dark, clouded is acceptable for Ps. 6:8 and 31:10, and (b) to be weak is not necessarily excluded; on the other hand (c) to decompose is only relevant for Ps. 31:11; in all instances (d) to swell up is possible and therefore to be preferred.”'"`UNIQ--ref-00000D23-QINU`"' In Ps. 6:8, the first option is reflected in the Targum (חשׁך) and the Vulgate (''caligavit''), and the fourth option seems to have been taken by Symmachus (ἐφλεγμαίνω).</br></br>*'''v.8b.''' עתק</br>The verb עתק, occurring four times in the qal stem (Ps. 6:8; Job 14:18; 18:4; 21:7), has the concrete meaning “move (away)” (Job 14:18; 18:4).'"`UNIQ--ref-00000D24-QINU`"' This is metaphorically extended to mean “move on in years” i.e., “to be/grow old” (Ps. 6:8; Job 21:7). So LXX (ἐπαλαιώθην, “I have grown old”). The experiencer of the verb in Ps. 6:8 is either the Psalmist’s eye (עתקה // עיני; MT, Syriac, Targum), which has become worn out by so much crying, or the Psalmist himself (עתקתי; LXX, Aquila, Symmachus, Vulgate [Hebrew]). (See below on [[#Variants|Variants]]))
  • Psalm 9/Summary  + (Lines marked with an asterisk (*) are dispLines marked with an asterisk (*) are disputed.</br>:לַ֭מְנַצֵּחַ עַלְמ֥וּת לַבֵּ֗ן מִזְמ֥וֹר לְדָוִֽד׃</br>:2a אוֹדֶ֣ה יְ֭הוָה בְּכָל־לִבִּ֑י </br>:2b אֲ֜סַפְּרָ֗ה כָּל־נִפְלְאוֹתֶֽיךָ׃</br>:3a אֶשְׂמְחָ֣ה וְאֶעֶלְצָ֣ה בָ֑ךְ </br>:3b אֲזַמְּרָ֖ה שִׁמְךָ֣ עֶלְיֽוֹן׃ </br>:4a בְּשׁוּב־אוֹיְבַ֥י אָח֑וֹר </br>:4b יִכָּשְׁל֥וּ וְ֜יֹאבְד֗וּ מִפָּנֶֽיךָ׃</br>:5a כִּֽי־עָ֭שִׂיתָ מִשְׁפָּטִ֣י וְדִינִ֑י </br>:5b יָשַׁ֥בְתָּ לְ֜כִסֵּ֗א שׁוֹפֵ֥ט צֶֽדֶק׃ </br>:6a גָּעַ֣רְתָּ ג֭וֹיִם אִבַּ֣דְתָּ רָשָׁ֑ע *</br>:6b שְׁמָ֥ם מָ֜חִ֗יתָ לְעוֹלָ֥ם וָעֶֽד׃ </br>:7a הָֽאוֹיֵ֙ב׀ תַּ֥מּוּ חֳרָב֗וֹת לָ֫נֶ֥צַח </br>:7b וְעָרִ֥ים נָתַ֑שְׁתָּ *</br>:7c אָבַ֖ד זִכְרָ֣ם הֵֽמָּה׃ *</br>:8a וַֽ֭יהוָה לְעוֹלָ֣ם יֵשֵׁ֑ב *</br>:8b כּוֹנֵ֖ן לַמִּשְׁפָּ֣ט כִּסְאֽוֹ׃</br>:9a וְה֗וּא יִשְׁפֹּֽט־תֵּבֵ֥ל בְּצֶ֑דֶק </br>:9b יָדִ֥ין לְ֜אֻמִּ֗ים בְּמֵישָׁרִֽים׃ </br>:10a וִ֨יהִ֤י יְהוָ֣ה מִשְׂגָּ֣ב לַדָּ֑ךְ </br>:10b מִ֜שְׂגָּ֗ב לְעִתּ֥וֹת בַּצָּרָֽה׃</br>:11a וְיִבְטְח֣וּ בְ֭ךָ יוֹדְעֵ֣י שְׁמֶ֑ךָ </br>:11b כִּ֤י לֹֽא־עָזַ֖בְתָּ דֹרְשֶׁ֣יךָ יְהוָֽה׃ </br>:12a זַמְּר֗וּ לַ֭יהוָה יֹשֵׁ֣ב צִיּ֑וֹן </br>:12b הַגִּ֥ידוּ בָ֜עַמִּ֗ים עֲלִֽילוֹתָֽיו׃</br>:13a כִּֽי־דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣ם זָכָ֑ר </br>:13b לֹֽא־שָׁ֜כַ֗ח צַעֲקַ֥ת עֲנָיִים׃</br>:14a חָֽנְנֵ֬נִי יְהוָ֗ה *</br>:14b רְאֵ֣ה עָ֭נְיִי מִשֹּׂנְאָ֑י *</br>:14c מְ֜רוֹמְמִ֗י מִשַּׁ֥עֲרֵי מָֽוֶת׃</br>:15a לְמַ֥עַן אֲסַפְּרָ֗ה כָּֽל־תְּהִלָּ֫תֶ֥יךָ *</br>:15b בְּשַֽׁעֲרֵ֥י בַת־צִיּ֑וֹן *</br>:15c אָ֜גִ֗ילָה בִּישׁוּעָתֶֽךָ׃ *</br>:16a טָבְע֣וּ ג֭וֹיִם בְּשַׁ֣חַת עָשׂ֑וּ </br>:16b בְּרֶֽשֶׁת־ז֥וּ טָ֜מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽם׃</br>:17a נ֤וֹדַ֙ע׀ יְהוָה֘ מִשְׁפָּ֪ט עָ֫שָׂ֥ה </br>:17b בְּפֹ֣עַל כַּ֭פָּיו נוֹקֵ֣שׁ רָשָׁ֑ע </br>::הִגָּי֥וֹן סֶֽלָה׃</br>:18a יָשׁ֣וּבוּ רְשָׁעִ֣ים לִשְׁא֑וֹלָה </br>:18b כָּל־גּ֜וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים׃</br>:19a כִּ֤י לֹ֣א לָ֭נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן </br>:19b תִּקְוַ֥ת עֲנִויִּם תֹּאבַ֥ד לָעַֽד׃</br>:20a קוּמָ֣ה יְ֭הוָה אַל־יָעֹ֣ז אֱנ֑וֹשׁ </br>:20b יִשָּׁפְט֥וּ ג֜וֹיִ֗ם עַל־פָּנֶֽיךָ׃ </br>:21a שִׁ֨יתָ֤ה יְהוָ֙ה׀ מוֹרָ֗ה לָ֫הֶ֥ם </br>:21b יֵדְע֥וּ גוֹיִ֑ם *</br>:21c אֱנ֖וֹשׁ הֵ֣מָּה סֶּֽלָה׃ *</br></br>Watson recognizes a total of 44 lines (22 bicola), "which is what could be expected if each letter [א – כ] were assigned four cola (11 x 4 = 44)."'"`UNIQ--ref-00000FC0-QINU`"' Each verse consists of two lines (cola), except vv.6, 7, 14, 15, each of which have three lines. Fokkelman divides each of these verses (vv.6, 7, 14, 15) into two lines (bicola), thus arriving at 40 lines (20 bicola) for the total.'"`UNIQ--ref-00000FC1-QINU`"'</br></br>*'''vv.6-7.''' The first issue here is whether הֵמָּה ends the final line of v.7 (MT [''silluq'']; also, G, T, V [S omits המה entirely]) or begins the first line of v.8 (so ''BHS''). It most likely ends the line for the following reasons: (1) The external evidence (MT, G, T, V) supports this division; (2) Verses 8,9,10,11 each begin with the letter ''waw''. This unity is disrupted if המה begins v.8a; (3) The unity of vv.8-11 as they stand is further indicated by an ''inclusio'' (יהוה, first word of v.8a and last word of v.11b); (4) The pronoun הֵמָּה concludes the psalm (v.21), making a structurally parallel occurrence (at the end of a section = ''epiphora'') more likely. Note also the prosodic similarities between v.7 (4 words / 5 words) and v.21 (4 words / 5 words), which also have the same set of accents in the MT. With regard to its syntactic function, הֵמָּה "serves to give strong emphasis to [the] suffix of the same person which precedes [זִכְרָם]" (right dislocation).'"`UNIQ--ref-00000FC2-QINU`"'</br>*'''vv.14-15.''' "The poet regularly employs the technique of placing two verbal predicates in one colon, and usually such a colon also shows a balance of two clauses of two words each. Thanks to this circumstance we may safely consider 9:14-15 bicola. Thus is seems characteristic of this (seventh) strophe to make long cola.'"`UNIQ--ref-00000FC3-QINU`"'ke long cola.'"`UNIQ--ref-00000FC3-QINU`"')
  • Psalm 1/Lexical Semantics  + (More complete explanations of the words usMore complete explanations of the words used in Psalm 1 can be found in the UBS Translators Handbook on the Psalms'"`UNIQ--ref-000008AD-QINU`"' and in commentaries like the ''Word Biblical Commentaries'' series.'"`UNIQ--ref-000008AE-QINU`"' A few words that may cause difficulties for translators are highlighted here.</br></br>'''v. 1'''</br>*אַשְׁרֵי הָאִישׁ – (see [[#Rare words|below]])</br></br>*ְהָלַך – (see [[#Semantically/thematically related words|below]])</br></br>*עֵצָה – This word most often refers to the “counsel” or “guidance” one receives from others. To “walk in the advice of the wicked” means to allow their evil ideas to impact and determine one’s behavior.</br></br>*רְשָׁעִים – (see [[#Repeated words|below]])</br></br>*דֶּרֶךְ – (see [[#Repeated words|below]])</br></br>*עָמַד – (see [[#Semantically/thematically related words|below]])</br></br>*מוֹשָׁב – (see [[#Repeated words|below]])</br></br>*לֵצִים – (see [[#Semantically/thematically related words|below]])</br></br>*יָשָב – (see [[#Repeated words|below]])</br></br>'''v. 2'''</br>*תּוֹרָה – (see [[#Repeated words|below]])</br></br>*יֶהְגֶּה – The word הָגָה is not as much ‘meditate’ but ‘mutter.’ The idea is not that the blessed person thinks on the law day and night, but the law is actually on his or her lips. The problem with the translation into English is that ‘he mutters his law’ does not sound like a good thing necessarily. Something like ‘muses’ might be better or ‘chews on’, but both of these miss the muttering component. It might be best to put a footnote with ‘muse’ to indicate that speaking is involved. It has been translated "meditate/think about (ESV, NRSV, NASB, NIV, NET, NLT, CEV) < "study" (NJPS, TEV).</br></br>'''v. 3'''</br>*עֵץ – (see [[#Semantically/thematically related words|below]])</br></br>*שָׁתוּל – (see [[#Rare words|below]])</br></br>*פַּלְגֵי מַיִם – (see [[#Semantically/thematically related words|below]])</br></br>*בְּעִתּוֹ – (see [[#Semantically/thematically related words|below]])</br></br>'''v. 4'''</br>*מֹץ – (see [[#Semantically/thematically related words|below]])</br></br>'''v. 5'''</br>*מִשְׁפָּט – It is difficult to tell whether מִשְׁפָּט means ‘lawcourt’ (as in the place) or as referring to the act of making a ruling. Both are possible. The former is suggested by the parallel to בַּעֲדַת, but the latter fits the context as well.</br></br>*יָקֻמוּ – (see [[#Semantically/thematically related words|below]])</br></br>*עֵדָה – This concept is not necessarily limited to a local assembly of people, like a local synagogue. It may refer to the regular public meetings at the sanctuary (tabernacle or temple) as well. It is normally a large crowd of people.</br></br>'''v. 6'''</br>*יוֹדֵעַ – To “know a way” means, in its most basic sense, “to recognize-acknowledge a pathway, route, or prescribed way of life” (see Jos. 3:4, Job 21:14, Ps. 67:2, Isa. 42:16, Jer. 5:4-5). In the OT and a covenantal context, the verb ידע has a relational implication: Yahweh in personal relationship with his faithful people. When the stative ידע is used verbally as a participle, it may mean ‘care for’ (see Prov. 12:10; 29:7). In this case, the “way of the godly” is not their behavior, but their course of life or destiny. Alternatively, the word may indicate familiarity and suggest that God walks with the righteous on their pathway. It could also refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (“the LORD rewards the behavior of the godly”). It has been translated "knows" (ESV, NASB), "watches over/guards/protects" (NRSV, NIV, NET, NLT), "guides" (TEV), "cherishes" (NJPS).</br></br>*צַדִּיקִים – (see [[#Repeated words|below]])</br></br>*תֹּאבֵד – (see [[#Semantically/thematically related words|below]]))
  • Psalm 3/Mathematical  + (Naturally, the entire psalm is expressed aNaturally, the entire psalm is expressed as direct speech, a prayer to the Lord, especially vv. 2 and 8; moreover, it also incorporates a direct quote that ironically (but typically for psalmic discourse) illustrates popular negative opinion about the psalmist (v. 3b).</br></br>Jacobson makes the following generalization about the ''discourse'' function of enemies' speech directed against the psalmist: "Because enemy quotations in which the enemies attack the Psalmist are both less frequent and more subtle than the quotations in which the enemies attack God, less uniform conclusions can be drawn about their formal role. These quotations do not seem to occur as the culmination of the they-complaint nor do they function as significantly at the turning point of the psalm. Nor does the content of these quotations play a central role in the psalms in which they occur."'"`UNIQ--ref-00000AF2-QINU`"' Psalm 3 appears to be an exception to Jacobson's general observation, since in Psalm 3 the enemies' speech (v. 3b) does appear at the culmination of the complaint (vv. 2-3), a turning point in the psalm.</br></br>Jacobson also comments on the ''rhetorical'' function of enemies' speech directed against the psalmist: "When the psalmist quotes words in which the enemy originally performed an illocutionary act, the psalmist is re-performing that original illocutionary action for her current audience–God–in order to persuade God (perlocutionary act) to answer her prayer."'"`UNIQ--ref-00000AF3-QINU`"' her prayer."'"`UNIQ--ref-00000AF3-QINU`"')
  • Psalm 7/Particles  + (No independent personal pronouns in this psalm.)
  • Psalm 1/Lexical Semantics  + (No other words for God.)
  • Psalm 1/Particles  + (No personal pronouns in this psalm! Perhaps because it is short? Search how many psalms have no pronouns, or pronouns per word average across the psalms.)
  • Psalm 1/Visualisation.951372/Comment.55893  + (Not sure how well this will work)
  • Psalm 6/Nouns  + (Object suffixes appear only in the first half of the psalm, sections 1 (vv.2-4) and 2 (vv.5-6).)
  • Psalm 1/Figurative  + (Psalm 1 begins (v. 1) and ends (v. 6) with the conceptual metaphor LIFE is a PATHWAY (דֶּרָךְ).)
  • Psalm 1/Mathematical  + (Psalm 1 contains 6 parallelisms: *'''v. 1.Psalm 1 contains 6 parallelisms:</br>*'''v. 1.''' Parallelism of similarity, with a structure of intensification: from walking to standing to sitting, from counsel to way to scoffers.</br>*'''v. 3.''' Parallelism of specification, planted to yielding fruit (which most normally do) to not withering (which less do), to prospering. It is a structure of intensification.</br>*'''v. 4.''' Parallelism of addition/expansion, extra information about the wicked is added.</br>*'''v. 5.''' Parallelism of similarity, the wicked and sinners are synonymous, a word-pair, and although judgment and congregation are not synonymous, but indirectly related concepts of the gathering of the righteous.</br>*'''v. 6.''' Parallelism of similarity indicated with contrast, with chiasm, contrasting the righteous and the wicked and the end destination of each. The parallelism does not seem to be tight but there must be a general idea of prosperity for the righteous and destruction for the wicked.</br>**"The bicolic v. 6 serves as a summary by giving the competitors one half-verse each. Besides balance, there is also disruption of balance. God is on the side of the righteous, which makes the latter the target and grammatical object of God's interest. In the final clause, the other is degraded so far that he is neither grammatical subject nor object any more. His 'way' is a dead end: by using an intransitive verb, the original Hebrew suggests that misconduct is a process without God, which by itself and autonomously leads to a painful end."'"`UNIQ--ref-00000900-QINU`"'</br>{|style="margin: auto;"</br>|+'''v.1.'''</br>|-</br>| || || <span style="color:#0000FF">אַ֥שְֽׁרֵי־הָאִ֗ישׁ אֲשֶׁ֤ר׀</span></br>|-</br>| <span style="color:#A52A2A"><sup>c</sup>רְשָׁ֫עִ֥ים</span> || <span style="color:#FFA500"><sup>b</sup>בַּעֲצַ֪ת</span> || <span style="color:#008000"><sup>a</sup>לֹ֥א הָלַךְ֘</span></br>|-</br>| <span style="color:#008000"><sup>a</sup>לֹ֥א עָמָ֑ד</span> || <span style="color:#A52A2A"><sup>c'</sup>חַ֭טָּאִים</span> || <span style="color:#FFA500"><sup>b'</sup>וּבְדֶ֣רֶךְ</span></br>|-</br>| <span style="color:#008000"><sup>a</sup>לֹ֣א יָשָֽׁב׃</span> || <span style="color:#A52A2A"><sup>c'"`UNIQ--nowiki-00000901-QINU`"'</sup>לֵ֜צִ֗ים</span> || <span style="color:#FFA500"><sup>b'"`UNIQ--nowiki-00000902-QINU`"'</sup>וּבְמוֹשַׁ֥ב</span></br>|}</br>{|style="margin: auto;"</br>|+'''v.2.'''</br>|-</br>| || <span style="color:#FF0000"><sup>b</sup>חֶ֫פְצ֥וֹ</span> || <span style="color:#0000FF"><sup>a</sup>בְּתוֹרַ֥ת יְהוָ֗ה</span> || כִּ֤י אִ֥ם</br>|-</br>| <sup>c</sup>יוֹמָ֥ם וָלָֽיְלָה׃ || <span style="color:#FF0000"><sup>b'</sup>יֶהְגֶּ֗ה</span> || <span style="color:#0000FF"><sup>a'</sup>וּֽבְתוֹרָת֥וֹ</span></br>|}</br>{|style="margin: auto;"</br>|+'''v.5.'''</br>|-</br>| <span style="color:#C71585"><sup>c</sup>בַּמִּשְׁפָּ֑ט</span> || <span style="color:#A52A2A"><sup>b</sup>רְ֭שָׁעִים</span> || <span style="color:#FF0000"><sup>a</sup>לֹא־יָקֻ֣מוּ</span> || עַל־כֵּ֤ן׀</br>|-</br>| <span style="color:#C71585"><sup>c'</sup>בַּעֲדַ֥ת צַדִּיקִֽים׃</span> || <span style="color:#FF0000"><sup>a'</sup>⟨ ⟩</span> || <span style="color:#A52A2A"><sup>'b</sup>וְ֜חַטָּאִ֗ים</span></br>|}</br>{|style="margin: auto;"</br>|+'''v.6.'''</br>|-</br>| <span style="color:#FF0000"><sup>d</sup>צַדִּיקִ֑ים</span> || <span style="color:#008000"><sup>c</sup>דֶּ֣רֶךְ</span> || <span style="color:#9932CC"><sup>b</sup>יְ֭הוָה</span> || <span style="color:#0000FF"><sup>a</sup>יוֹדֵ֣עַ</span> || כִּֽי־</br>|-</br>| || <span style="color:#0000FF"><sup>a'</sup>תֹּאבֵֽד׃</span> || <span style="color:#FF0000"><sup>d'</sup>רְשָׁעִ֣ים</span> || <span style="color:#008000"><sup>c'</sup>וְדֶ֖רֶךְ</span></br>|}'b</sup>וְ֜חַטָּאִ֗ים</span> |} {|style="margin: auto;" |+'''v.6.''' |- | <span style="color:#FF0000"><sup>d</sup>צַדִּיקִ֑ים</span> || <span style="color:#008000"><sup>c</sup>דֶּ֣רֶךְ</span> || <span style="color:#9932CC"><sup>b</sup>יְ֭הוָה</span> || <span style="color:#0000FF"><sup>a</sup>יוֹדֵ֣עַ</span> || כִּֽי־ |- | || <span style="color:#0000FF"><sup>a'</sup>תֹּאבֵֽד׃</span> || <span style="color:#FF0000"><sup>d'</sup>רְשָׁעִ֣ים</span> || <span style="color:#008000"><sup>c'</sup>וְדֶ֖רֶךְ</span> |})
  • Psalm 2/Mathematical  + (Psalm 2 uses “direct discourse” to delineaPsalm 2 uses “direct discourse” to delineate the global structure.</br>*Each stanza ends in a significant quotation (direct speech)—except for the last, where the silence of acquiescence is presupposed (the worldly kings have nothing more to say). See the [[#Character Features|table]] below.</br>*The inner quotation of v. 3 brings stanza A to a close on an ironic note of defiance; it is incongruous for created beings to issue such self-commands (cohortatives) to their Creator!</br>*The direct quotation of v. 6 both parallels and also dramatically responds to that of the enemies in v. 3. As in the case of stanza A, this quotation, now by Yahweh, brings stanza B to a close (parallel end closures, or structural ''epiphora''). Fokkelman also notes that "verses 3 and 6 are both embedded speech that has not been marked by an ''inquit''. The characters speaking here (the rulers of the earth versus God) do so in the first person (plural versus singular). In this way, the poetic lines form a parallelism at strophe level. Strophe 3 becomes even more explicit, as it announces in 7a + 7bα that God is quoted here."'"`UNIQ--ref-00000A15-QINU`"'</br>*The speaker shifts from Yahweh in v. 6 to his chosen king in v. 7, thus also underscoring the support for a stanza break at this point. So Fokkelman writes, "The first person of the speaker in v.7a, who is expressly not the 'I' in v.6, marks the beginning of a strophe."'"`UNIQ--ref-00000A16-QINU`"'</br>*The quotation of the LORD’s “decree” concludes the stanza (C) once more with embedded direct discourse (as in stanzas A and B). "God even speaks in seven clauses (here = cola) so that this strophe, after six introductory words, may be termed a complete divine oracle."'"`UNIQ--ref-00000A17-QINU`"'vine oracle."'"`UNIQ--ref-00000A17-QINU`"')
  • Psalm 5/Context  + (Psalm 5:10 (LXX) is quoted by Paul in Rom. 3:13 within a catena of OT quotations, mostly from the psalms, that indict the human condition and show that all, both Jews and Greeks, are under sin.)
  • Psalm 8/Summary  + (Psalm 8 is a hymn of '''praise''', written "in direct address to God, the only such hymn in the Old Testament composed completely in the form of such address."'"`UNIQ--ref-00000EC6-QINU`"' See below on [[#Genre|Genre]].)
  • Psalm 8/Summary  + (Repetition of מָה (vv.2b,5a,10b) marks vv.Repetition of מָה (vv.2b,5a,10b) marks vv.5-6 as "the central point of the psalm. The [[#Classifying parallelisms|balanced poetic lines]] in v.5 and v.6 stand out in the middle of the psalm. Verse 6 is connected to v.5 by the unusual appearance in poetry of the [[#Verb forms|''waw''-conjunction with an imperfect verb form]] at the beginning of v.6, which emphasizes the verse. Further, the [[#Chiasms|chiastic structure of v.6]] tends to make it as the focal point of the psalm... In addition, there is a [[#Patterns in endings|rhyming of the last syllables]] of the verbs in vv.5-6, רֶנּוּ and דֶנּוּ followed by רֵהוּ and רֵהוּ that increases the force of the statements. Also, Øystein Lund argues that v.5 is based on the statements in vv.3-4, and that vv.6-7 form a continuation of the wonder expressed in v.5."'"`UNIQ--ref-00000ECD-QINU`"'</br></br>"In Psalm 8, as in many [[#Large-scale structures|chiastic arrangements]], the key verses appear in the middle of the psalm precisely because the remainder of the psalm is a carefully structured shell that frames the vital elements in the center."'"`UNIQ--ref-00000ECE-QINU`"' the center."'"`UNIQ--ref-00000ECE-QINU`"')
  • Psalm 6/Figurative  + (Rhetorical questions conclude the first twRhetorical questions conclude the first two sections of the psalm (structural epiphora).</br>*'''v.4b.''' עַד־מָתָֽי׃ – "Although questions beginning 'How long?' recur (e.g., Pss. 74:10; 80:4 [5]; 82:2; 94:3), and there are others where the phrase stands alone (90:13; Isa. 6:11; Jer. 23:26), in its disjointedness this is the starkest and most urgent."'"`UNIQ--ref-00000D7B-QINU`"'</br>*'''v.6b.''' מִ֣י יֽוֹדֶה־לָּֽךְ׃ – "In Sheol, the dark and unknown place of the dead, who would be able to praise God? Obvious answer: Nobody! (a rhetorical question). The RQ marker מִי emphatically matches the preceding reason כִּי marker."'"`UNIQ--ref-00000D7C-QINU`"'כִּי marker."'"`UNIQ--ref-00000D7C-QINU`"')
  • Psalm 7/Summary  + (Rolf Jacobson, who argues for the same basRolf Jacobson, who argues for the same basic [[#Section divisions|three-fold division]], classifies the three stanzas in terms of their communicative function:'"`UNIQ--ref-00000DE1-QINU`"'</br>::St. 1 Appeal for rescue and vow of innocence (vv. 2-6) </br>::St. 2 Appeal for vindication and justice (vv. 7-10) </br>::St. 3 Confession of trust in God’s righteousness (vv. 11-17) </br>:Closing vow to praise (not a full stanza) (v. 18)</br></br>Goldingay notes the same basic sequence of rhetorical movements. "[The Psalm] comprises an opening plea (vv. 2–3), a declaration of innocence (vv. 4–6), a more urgent and extensive plea for action (vv. 7–10), an act of praise at who Yhwh is (vv. 11–17), and a promise of thanksgiving when deliverance has come (v. 18)."'"`UNIQ--ref-00000DE2-QINU`"'</br></br>Similarly, Bratcher and Reyburn outline the psalm as follows. "The psalmist begins by asking God to save him from his enemies, who threaten him with death (vv.2-3); this is followed by a strong protestation of his innocence (vv.4-6). He calls upon God to judge him and pronounce him innocent (vv.7-10), after which he declares that God is ready to punish evildoers (vv.10-13). Following a description of how the wicked bring disaster on themselves (vv.15-17), the psalmist closes with a prayer of thanks, certain that God will answer him (v.18)."'"`UNIQ--ref-00000DE3-QINU`"'</br></br>The rhetorical movements may be mapped onto to each part and section as follows:</br></br>:Superscription (v.1)</br>:Part 1: '''Invocation''' & '''Vow of Innocence''' (vv.2-6)</br>::Invocation (vv.2-3): Profession of Trust (v.2a) --> Petition (v.2b-3b)</br>::Vow of Innocence (vv.4-6): If... (vv.4-5) --> Imprecation (v.6)</br>:Part 2: '''Petition''' (vv.7-10)</br>::General Petition (vv.7-8)</br>:::Declaration (v.9a)</br>::Specific Petition (vv.9b-10)</br>:Part 3: '''Profession of Trust''' (vv.11-17)</br>::in Yahweh's Judgment in Preparation (vv.11-14)</br>::in Yahweh's Judgement in Action (vv.15-17)</br>:'''Praise/Thanks''' (v.18)</br></br>Note the uniqueness of v.9a, which stands at the center of the psalm.ss of v.9a, which stands at the center of the psalm.)
  • Psalm 5/Summary  + (Section 1 (vv.2-3) – '''Invocation''' Section 2 (vv.4-8) – '''Profession of Trust''' Section 3 (vv.9-12) – '''Petition''' Section 4 (v.13) – '''Profession of Trust''')
  • Psalm 3/Summary  + (Section 1 (vv.2-3): Fear</br> Section 2 (vv.4-5): Trust</br> Section 3 (vv.6-7): Trust, Serenity</br> Section 4 (vv.8-9): Trust, Anticipation)
  • Psalm 9/Summary  + (Section 2 (vv.4-5) – Section 9 (vv.18-19) Section 3 (vv.6-7) – Section 8 (vv.16-17) v. 5 – vv.8-9 v.7 – v.21)
  • Psalm 5/Summary  + (Section 2 (vv.4-8) and Section 3 (vv.9-12)Section 2 (vv.4-8) and Section 3 (vv.9-12), which constitute the body of the psalm, are parallel (ABC//A'B'C').</br></br>{| class="wikitable"</br>|-</br>! !! Section 2 (vv.4-8) !! Section 3 (vv.9-12) !! Parallel Feature</br>|-</br>| '''A''' Profession/Petition || '''2.1''' (v.4), ...יהוה || '''3.1''' (v.9), ...יהוה || line initial vocative</br>|-</br>| '''B''' The Wicked || '''2.2''' (vv.5-7), ...כִּי לֹא || '''3.2''' (vv.10-11), ...כִּי אֵין || כִּי + neg. + verbless clause</br>|-</br>| '''C''' The Righteous || '''2.3''' (v.8), וַאֲנִי || '''3.3''' (v.12), וְיִשְׂמְחוּ || line initial ''waw''</br>|}), וְיִשְׂמְחוּ || line initial ''waw'' |})
  • Psalm 4/Summary  + (See [[#Section divisions|section divisions]] above. :'''A''' Section 1 (v.2) ::'''B''' Section 2 (v.3) :::'''C''' Section 3 (vv.4-5) ::::'''D''' Section 4 (v.6) :::'''C'''' Section 5 (vv.7-8) :'''A''''Section 6 (v.9))
  • Psalm 9/Nouns  + (See [[#Subject change|below]].)
  • Psalm 1/Nouns  + (See [[#Subject change|table]]below. No second-person forms or vocatives. The topic shifts: * blessed one (subject) * wicked one (patient) * closing ** wicked (subject w/ negative verb) ** righteous (object, known by God) ** wicked (effective subject))
  • Psalm 6/Phonology  + (See below for a [[#Other observations|phonological overview]] highlighting these features.)
  • Psalm 2/Verbs  + (See table on [[#Verb Morphology|Verb Morphology]] below. *Verbs with stems other than ''qal'' (D, H, N) appear to cluster at thematic boundaries (see Psalm 1:3d).)
  • Psalm 2/Verbs  + (See table on [[#Verb Morphology|Verb Morphology]]See table on [[#Verb Morphology|Verb Morphology]] below.</br></br><u>'''Conjugation'''</u></br>*"The ''verbal conjugations'' in 1a-2b form chiasms of both gender and conjugation."'"`UNIQ--ref-000008E6-QINU`"'</br>*"The two ''longest lines'' (2bc and 6ab) mark changes of subject (and each has a ''qatal'' predicate following two or four lines with ''yiqtol''): 2b ends the description of the rulers' activities and is followed by their exclamations (3a-b), and 6 contains YHWH's declaration."'"`UNIQ--ref-000008E7-QINU`"'</br></br><u>'''TAM'''</u></br>*'''v. 2a.''' The Hebrew imperfect form (יֶהְגּוּ) describes the rebellion as already underway.</br>*'''v. 2b.''' The imperfect verbal form (יִתְיַצְּבוּ) describes their action as underway or ongoing</br>*'''v. 4-5''' The Hebrew imperfect verbal forms in vv. 4-5 depict a dramatic scene, describing the action from the perspective of an eyewitness (the prophetic-psalmist) who is watching the divine response as it unfolds before his eyes.</br>*'''v. 8a''' The initial cohortative verb אֶתְּנָה after the imperative שְׁאַל has a resultative sense.verb אֶתְּנָה after the imperative שְׁאַל has a resultative sense.)
  • Psalm 2/Verbs  + (See table on [[#Verb Morphology|Verb Morphology]] below.)
  • Psalm 2/Verbs  + (See table on [[#Verb Morphology|Verb Morphology]] below.)
  • Psalm 1/Nouns  + (See the [[#Pronominal suffixes|table]]See the [[#Pronominal suffixes|table]] below on noun morphology.</br></br>*'''v. 1.''' It may be significant that there is no definite article with the three construct nouns, i.e. ‘who has not walked in a piece of advice of wicked people…in a path of sinners…in a seat of scoffers.’</br></br>*'''v. 5.''' Despite the fact that there is no article on any of the plural nouns that refer to people, it still refers to the class, which might require the article in some languages to express (including English). This is quite common in BH.</br></br>*'''v. 5a.''' The definite article on מִשׁפָּט indicates a specific judgment in the mind of the speaker. This may refer either a temporal-historical judgment, which the author anticipates, or to the final eschatological judgment. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen. 6-9; Ps. 37; Hab. 3). The LXX’s addition of “from the face of the earth” at the end of the preceding colon would also suggest a climactic eschatological judgment.</br></br>*'''v. 6.''' Hebrew often omits the definite article for definite things (see verse 5).article for definite things (see verse 5).)
  • Psalm 1/Nouns  + (See the [[#Pronominal suffixes|table]] below on noun morphology. *The morphological gender of דרך is masculine, but the syntactic gender of דרך in v.1c and v.6a is impossible to determine. In v.6b, the syntactic gender of דרך is feminine.)
  • Psalm 1/Nouns  + (See the [[#Pronominal suffixes|table]] below on noun morphology.)
  • Psalm 2/Phonology  + (See the table below on [[#Distribution of Consonants|Distribution of Consonants]]See the table below on [[#Distribution of Consonants|Distribution of Consonants]].</br>*'''v. 1.''' Note the alliteration between 1a and 1b that strengthens their sonic cohesion.</br>*'''v.3a.''' The object marker (את), rare in poetry, appears in v.3a in a cluster of dentals. Its use might be explained on this account.ts use might be explained on this account.)
  • Psalm 5/Mathematical  + (Selah does not appear in this psalm.)