The Function of כִּי in Ps 38:16

Psalm Overview

Exegetical Issues for Psalm 38:

The Meaning of לְהַזְכִּיר in Ps 38:1

The Function of כִּי in Ps 38:16

The Text and Meaning of Ps. 38:20

Introduction

The MT of Ps 38:16 reads:

כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי אַתָּ֥ה תַ֝עֲנֶ֗ה אֲדֹנָ֥י אֱלֹהָֽי׃

The כִּי in v. 16 could be functioning in one of four ways. First, it could be causal, subordinate to the following clause (v. 16b), giving the reason why YHWH will answer.

Because I have placed my hope in you, LORD, you will answer, Lord, my God. (ISV)

Second, it could be causal, but subordinate to the preceding section (vv. 12-15), giving the reason why David gives no arguments: because he has placed his hope in the Lord, not in any arguments he could make.

For I am waiting for you, O LORD. You must answer for me, O Lord my God. (NLT)

Third, it could be adversative, introducing a counter statement to the previous segment, contrasting David's lack of speech with YHWH's speaking to answer.

But for you, O LORD, do I wait; it is you, O Lord my God, who will answer. (ESV)

Yet I wait for you, O LORD! You will respond, O Lord, my God! (NET)

Fourth, it could be asseverative, emphasizing the surety of the entire clause.

Ja, allein auf dich, HERR, hoffe ich, du selbst wirst die Antwort geben, Herr, mein Gott. (NGÜ)

Argument Maps

Causal, modifying v. 16b

If the כִּי introduces a causal clause modifying v. 16b, it indicates the reason why YHWH will answer. This reading is supported by the ISV and RVR. The ISV, for example, reads, "Because I have placed my hope in you, LORD, you will answer, Lord, my God."

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[Causal, modifying v. 16b]: The כִּי clause is functioning to show the reason for 16b. This means that God will answer David because he has hoped in him. #dispreferred
 + <Common use of כִּי>: The causal use of כִּי is the most frequent usage (JM §170.d :G:; Locatell 2017, 280 :M:). It can also precede the clause that it modifies (cf. Gen 3:14; 22:16). #dispreferred
 - <Not presupposed content>: When the causal clause precedes the main clause, the information within the causal clause is usually presupposed from the context (Locatell 2017, 96 :M:). In this case, the information that the psalmist has hoped in YHWH is new and so therefore cannot give the reason for the following clause.  
   + [Gen 3:14]: The LORD God said to the serpent, "Because (כִּי) you have done this, cursed are you above all livestock and above all beasts of the field; on your belly you shall go, and dust you shall eat all the days of your life. (ESV)
   + [Gen 22:16b-17a]: ...because (כִּי) you have done this and have not withheld your son, your only son, I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore.... (ESV)
 + <Context of v. 16>: It makes sense that a profession of hope in YHWH alone (v. 16a) would ground a statement of confidence that YHWH himself will answer (v. 16b): "because I have hoped in you alone, you yourself will answer..." #dispreferred
 + <Ancient translations>: The Targum, LXX, Peshitta, and Jerome support the cataphoric causal reading. #dispreferred
  + [Ancient translations]: Targum (ארום); LXX (ὅτι); Peshitta (ܡܛܠ); Jerome (quoniam) #dispreferred
  <_ <Could function anaphorically>: The conjunctions used in the ancient sources can either precede or follow the clause they modify, so the conjunctions could just as easily be functioning anaphorically, modifying vv. 12-15.  As such, it is unclear whether the ancient translations interpret v. 16a as modifying v. 16b or vv. 12-15. 

Causal, modifying vv. 12-15

If the כִּי clause is functioning as a form of causal, in this case specifically evidential, providing the grounds for the previous section, it indicates why David has become like a person who is deaf and mute, not arguing against his accusers. This reading is explicitly attested in many modern and ancient translations (LXX, Peshitta, Jerome, NLT, NASB, CSB, NJB, HFA, ELB, GNB, and BDS). For example, the NLT reads, "For I am waiting for you, O LORD. You must answer for me, O Lord my God." In addition, this reading is subtly attested in many modern translations since this usage of כִּי is sometimes omitted when translated (BHRG §40.29.2.2).

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[Causal, modifying vv. 12-15]: The כִּי clause functions to give the motivation for David's silence in the preceding section (BHRG §40.29.2.2.b :G:; JM §170da :G:; Kraus 1960, 296 :C:; Delitzsch 1871, 24 :C:). #dispreferred
 + <Common use of כִּי>: Because this is a type of causal clause, this is also a common use of כִּי (JM §170.d :G:; Locatell 2017, 280 :M:). כי also frequently follows the clause that it modifies (Gen 8:9; Num 32:11-12). #dispreferred
  + [Gen 8:9]: But the dove found no place to set her foot, and she returned to him to the ark, for (כִּי) the waters were still on the face of the whole earth. So he put out his hand and took her and brought her into the ark with him. (ESV) #dispreferred
  + [Num 32:11-12]: 'Surely none of the men who came up out of Egypt, from twenty years old and upward, shall see the land that I swore to give to Abraham, to Isaac, and to Jacob, because (כִּי) they have not wholly followed me,
none except Caleb the son of Jephunneh the Kenizzite and Joshua the son of Nun, for (כִּי) they have wholly followed the LORD.' (ESV) #dispreferred
 + <Context of v. 16>: It makes sense that David's hope in YHWH (v. 16a) would provide the grounds for his silence in the previous clauses. David is choosing not to defend himself because he has put his hope in YHWH and expects YHWH to answer on his behalf. #dispreferred
  - <David's weakness>: The emphasis on David's suffering and weakness in vv. 2-11 make it more likely that his silence is not a choice motivated by hope in YHWH, but is rather a result of his suffering, i.e., he is too weak to respond.
   <_ <Metaphorical sickness>: While David's sickness could be physical in this psalm, it could also be a metaphor to describe the extent of David's suffering because of YHWH's discipline and other's abandonment. If the sickness is metaphorical, it is unlikely that David would be physically incapable of responding, meaning that David is choosing not to respond. This also makes it clear that David is rely on God to respond to his enemies. (For more information on the reasoning behind taking David's illness as metaphorical, see the note on the imagery table for sickness in Story Behind.) #dispreferred
 + <Ancient translations>: The Targum, LXX, Peshitta, and Jerome support the anaphoric causal reading. #dispreferred
  + [Ancient translations]: Targum (ארום); LXX (ὅτι); Peshitta (ܡܛܠ); Jerome (quoniam) #dispreferred
  <_ <Could function cataphorically>: The conjunctions used in the ancient sources can either precede or follow the clause they modify, so the conjunctions could just as easily be functioning cataphorically, modifying v. 16b.  As such, it is unclear whether the ancient translations interpret v. 16a as modifying v. 16b or vv. 12-15. 

Adversative (preferred)

If the כִּי clause is functioning as an adversative, it provides a contrast between David not responding and YHWH responding on his behalf. He has not spoken, but he has hoped for YHWH to speak on his behalf. The adversative is commonly supported in modern translations (ESV, GNT, NET, NRSV, JPS 1985, Luther 2017, EÜ, ZÜR, and BTX4). For example, the ESV reads, "But for you, O LORD, do I wait; it is you, O Lord my God, who will answer."

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[Adversative]: The כִּי introduces a clause that contrasts with the previous section (vv. 12-15). It contrasts the abandonment and attacks of humans with David's hope in YHWH (cf. Locatell 2017, 257 :M:). 
 + <Following a negative>: This use of כִּי typically offers a corrective to a preceding negative statement (BHRG §40.29.2.3 :G:; JM §172c :G:; Locatell 2017, 257 :M:). In this case, however, "hoping in YHWH" (v. 16a) is unrelated to the negative statements in the previous verse (v. 15). #dispreferred
  + [Amos 7:14]: Then Amos answered and said to Amaziah, "I was no prophet, nor a prophet's son, but (כִּי) I was a herdsman and a dresser of sycamore figs. #dispreferred
  <_ <Contrastive idea in the context>: At times the contrastive idea comes not from a negative, but from contrasting ideas in the context (see JM §172c :G:, footnote 4; Gen 21:7; 1 Chr 29:13-14; 2 Chr 20:12).
   + [Gen 21:7]: And she said, "Who would have said to Abraham that Sarah would nurse children? Yet (כִּי) I have borne him a son in his old age." (ESV)
 + <Word order>: The fronted prepositional phrase לְךָ is functioning as contrastive focus, specifically corrective replacing focus (Krifka 2008, 259 :A:). In this context it contrasts David's trust in God with his lack of trust in people or even himself. 
 + <Context of v. 16>: In the context of vv. 12-15, David describes himself like a person who is deaf and mute, someone who cannot hear the accusations against him or respond to them with arguments. Instead of trusting in his friends (who abandoned him in v. 12), or in his own ability to respond (because he can't or chooses not to, vv. 14-15), he has hoped for YHWH to answer in his behalf. There is a contrast of David being unable to answer his enemies and YHWH, who will answer (v. 16b). Because of David's sickness in vv. 2-11, it is likely that David is unable to answer and not simply choosing not to respond.
  <_ <Metaphorical sickness>: While David's sickness could be physical in this psalm, it could also be a metaphor to describe the extent of David's suffering because of YHWH's discipline and other's abandonment. If the sickness is metaphorical, it is unlikely that David would be physically incapable of responding, meaning that David is choosing not to respond. (For more information on the reasoning behind taking David's illness as metaphorical, see the note on the imagery table for sickness in Story Behind.) #dispreferred

Asseverative

If the כִּי clause is functioning in the asseverative sense, it serves to emphasize the entirety of the following clause. In modern translations, only NGÜ takes this view, which reads, "Ja, allein auf dich, HERR, hoffe ich, du selbst wirst die Antwort geben, Herr, mein Gott." However, the NET notes it as a possibility.

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[Asseverative]: The כִּי creates emphasis on the entire following clause (cf. JM §164b :G:; GKC §149a :G:; BHRG §40.29.2.4 :G:). #dispreferred
 - <Not typical context>: Usually when the asseverative כִּי is used, it is in the context of oaths or as the apodosis of conditional clauses (Gen 22:17; JM §164b :G:; GKC §149a :G:; BHRG §40.29.2.4 :G:).
   + [Gen 22:16-17a]: and said, "By myself I have sworn, declares the LORD, because you have done this and have not withheld your son, your only son, I will surely (כִּי) bless you, and I will surely (כִּי) multiply your offspring as the stars of heaven and as the sand that is on the seashore..." (ESV)
   <_ <Exceptions>: Some verses are still most likely asseverative even not in the context of oaths or apodosis (Isa 32:13; Pss 77:12). #dispreferred
    + [Isa 32:12-13]: Beat your breasts for the pleasant fields, for the fruitful vine, for the soil of my people growing up in thorns and briers, yes (כִּי), for all the joyous houses in the exultant city. (ESV) #dispreferred
    + [Psa 77:12 (11)]: I will remember the deeds of the LORD; yes (כִּי), I will remember your wonders of old. (ESV) #dispreferred
 - <Context of v. 16>: Because this verse immediately follows a description of David like a deaf and mute person, there is a sudden shift of mood. In the clear exceptions where the asseverative כִּי is not used in the context of oaths, the appears כִּי towards the end of a list (Isa 32:13) or in a context where the emphasized clause is not new information (Psa 77:12).

Conclusion (B)

In the case of Psalm 38:16, the כִּי clause is most likely functioning in relation to vv. 12-15 as either causal or adversative, giving either the reason why David remains silent or contrasting God's response with David's lack of response. It is unlikely that the כִּי clause is modifying v. 16b, making the reason why God will answer that David has hoped for him, because David's hope for God is not presupposed.

The asseverative use of כִּי also does not fit the context, since it typically is used in oath formulas. Within the two remaining options of either causal modifying vv. 12-15 or adversative, the interpretation is slightly different.

With the causal reading, v. 16 would indicate that the reason why David has chosen not to speak against his accusers is because he trusts in God. The focus is on the reason behind David's actions. For the adversative, the emphasis lies not on what David has done or not done, but rather who David trusts. His friends have abandoned him and people are laying traps for him and plotting treachery. But David doesn't focus on them, but rather on YHWH, for whom he has hoped.

The contrastive focus demonstrated in the fronting of לְךָ in v. 16 also lends support to the adversative reading. In both cases David is ultimately trusting that YHWH will answer on his behalf.

The main question between these two readings is whether David has chosen not to speak (which would be allowed by either the causal reading or the adversative reading), or if his suffering has made him unable to speak (which would only be allowed by the adversative reading). The focus of this section is not on whether or not this lack of speech is David's choice, however. The focus is on the fact that he is not responding, but YHWH will. This could be either a choice or inability leading to David not responding. The adversative reading leaves it open to interpretation and so is preferred in this analysis.

Research

Translations

Ancient

• LXX: ὅτι ἐπὶ σοί, κύριε, ἤλπισα· σὺ εἰσακούσῃ, κύριε ὁ θεός μου.
  • "because in you, O Lord, I hoped; it is you, O Lord, my God, who will listen;"
• Peshitta: ܡܛܠ ܕܠܟ ܣܟܝܬ ܡܪܝܐ܂ ܘܥܢܝܬܢܝ ܡܪܝܐ ܐܠܗܝ܂
  • "For I have waited for you, O Lord; you have answered me, O Lord my God." 
• Jerome: quoniam in te Domine speravi tu exaudies Domine Deus meus
• Targum: ארום קדמך ייי צליתי אנת תקבל ייי אלהי׃׃
  • "Because I have prayed before you, O LORD, you will listen, O LORD my God."

Modern

Causal, modifying v. 16b

• Because I have placed my hope in you, LORD, you will answer, Lord, my God. (ISV)
• Porque en ti, Jehová, he esperado, tú responderás, Jehová, Dios mío. (RVR)

Causal, modifying v. 12-15

• For I am waiting for you, O LORD. You must answer for me, O Lord my God. (NLT)
• For I wait for You, LORD; You will answer, Lord my God. (NASB)
• For I put my hope in you, LORD; you will answer me, my Lord, my God. (CSB)
• For in you, Yahweh, I put my hope, you, Lord my God, will answer. (NJB)
• Denn auf dich, HERR, hoffe ich, du wirst ihnen die passende Antwort geben, mein Herr und mein Gott! (HFA)
• Denn auf dich, HERR, harre ich; du, du wirst antworten, Herr, mein Gott. (ELB)
• Denn ich verlasse mich auf dich, mein Gott und Herr; du wirst an meiner Stelle Antwort geben. (GNB)
• Car c’est sur toi, Eternel, que je compte. Tu me répondras, ô Seigneur, mon Dieu. (BDS)

Adversative

• But for you, O LORD, do I wait; it is you, O Lord my God, who will answer. (ESV)
• But I trust in you, O LORD; and you, O Lord my God, will answer me. (GNT)
• But it is for you, O Lord, that I wait; it is you, O Lord my God, who will answer. (NRSV)
• But I wait for You, O LORD; You will answer, O Lord, my God. (JPS 1985)
• Aber ich harre, HERR, auf dich; du, Herr, mein Gott, wirst antworten. (Luther 2017)
• Pero en Ti, oh Adonai, yo esperanzo, Y Tú, Adonai, Elohim, mío, serás quien me responda. (BTX 4)
• Yet I wait for you, O LORD! You will respond, O Lord, my God! (NET)
• Doch auf dich, HERR, habe ich geharrt; du bist es, der mir antwortet, Herr, du mein Gott. (EÜ)
• Doch auf dich, HERR, harre ich, du wirst antworten, Herr, mein Gott. (ZÜR)

Asseverative

• Ja, allein auf dich, HERR, hoffe ich, du selbst wirst die Antwort geben, Herr, mein Gott. (NGÜ)

Untranslated

• LORD, I wait for you; you will answer, Lord my God. (NIV)
• I trust you, LORD God, and you will do something. (CEV)
• On thee, O LORD, I fix my hope; thou wilt answer, O Lord my God. (NEB)
• On you, LORD, I fix my hope; you, LORD my God, will answer. (REB)
• C'est en toi, Seigneur, que j'espère: tu répondras, Seigneur mon Dieu! (TOB)
• C'est toi, Seigneur, que j'attends, c'est toi qui répondras, Seigneur, mon Dieu! (NBS)
• C'est à toi, Éternel, que je m'attends, C'est toi qui répondras, Seigneur mon Dieu! (NVSR)
• Seigneur, je compte sur toi, c’est toi qui répondras, Seigneur mon Dieu! (PDV)
• Vers toi, Seigneur, je me tourne avec espoir, j'attends ta réponse, Seigneur mon Dieu! (NFC)
• Eternel, c’est en toi que j’espère; tu répondras, Seigneur, mon Dieu, (S21)
• Yo, Señor, espero en ti; tú, Señor y Dios mío, serás quien responda. (NVI)
• Yo espero de ti, Señor y Dios mío, que seas tú quien les conteste. (DHH)

Secondary Literature

Delitzsch, Franz. 1883. Biblical Commentary on the Psalms: Vol. 1. Translated by Eaton David. Vol. 1. New York: Funk and Wagnalls.

Gesenius, Friedrich Wilhelm. 1910. Gesenius’ Hebrew Grammar. Edited by E. Kautzsch and Sir Arthur Ernest Cowley. 2d English ed. Oxford: Clarendon Press.

Joüon, Paul, and T. Muraoka. 2006. A Grammar of Biblical Hebrew. Roma: Pontificio Istituto Biblico.

Kraus, Hans-Joachim. 1960. Psalmen. Vol. 1. Neukirchen, Kreis. Moere: Neukirchener Verlag des Erziehungsvereins.

Krifka, Manfred. 2008. “Basic Notions of Information Structure.” Acta Linguistica Hungarica 55 (3–4): 243–76.

Locatell, Christian S. 2017. “Grammatical Polysemy in the Hebrew Bible: A Cognitive Linguistic Approach to כי.” PhD Dissertation, Stellenbosch: University of Stellenbosch.

___. 2019. “Chapter 4. An Alternative to the Coordination–Subordination Dichotomy: The Case of Causal ‮כי‬‎.” In Ancient Texts and Modern Readers. Edited by Kotzé, Gideon, Christian S. Locatell, and John A. Messarra. Vol. 71. United States: BRILL.

Merwe, Christo H.J. van der, Jacobus A. Naudé, and Jan H. Kroeze. 2017. A Biblical Hebrew Reference Grammar. Second. New York: Bloomsbury.

References

38:16 Approved