The Unity of Ps 19

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Psalm Overview

Exegetical issues for Psalm 19:

  • The Unity of Ps 19
  • The Text and Meaning of Ps 19:5a
  • The Meaning of זֵדִים in Ps 19:14

    • Introduction

    One of the biggest interpretive issues for Psalm 19 is the apparent disunity of the psalm. Scholars have long argued about whether Psalm 19 is one poem or two poems which have been combined into one (Ps 19A = vv. 2-7; Ps 19B = vv. 8-15). This debate has even influenced modern Bible translations. The GNT, for example, has two titles for Psalm 19. The first title is at the beginning of the psalm, before v. 2 [Eng. v. 1]: God's Glory in Creation. The second title is right in the middle of the psalm, before v. 8 [Eng. v. 7]: The Law of the Lord. Since the GNT usually uses titles to introduce new psalms, its use of a title before v. 8 implies the beginning of a new psalm.

    But even if Psalm 19 was originally two separate poems (an issue which will be discussed below), there must be some reason why an early redactor would have combined them. In other words, whether or not Psalm 19 is one poem or two poems, the question remains: 'How do the two parts of the psalm (vv. 2-7; vv. 8-15) relate to one another? What does "God's glory in Creation" have to do with "the Law of the Lord" (GNT)?

    The following argument maps will explore two related issues:

    1. The Composition of the psalm. Has it always been one poem or was it originally two separate poems?
    2. The Coherence of the psalm. How do the two parts of Psalm 19 fit together?

    Argument Maps

    Composition

    The composition history of Psalm 19 is a matter of much debate. The main question to be answered here is whether the various parts of Psalm 19 have always existed together as one poem or if the psalm was originally two separate poems.

    Two poems

    Many scholars have argued that Psalm 19 is a combination of two originally separate poems: Ps 19A (vv. 2-7) and Ps 19B (vv. 8-15).[1] Advocates of this view vary in the degree to which they see disunity in Psalm 19. Some advocates of this two-poem view think that the two poems have little relation to one another and that their combination is haphazard. Other advocates of this view think that the combination of the two poems is artful and intentional and that it results in a new unified poetic composition. The argument for the two-poem view is as follows. 

    
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[Two poems]: "Psalm 19 is composed of two originally separate poems" (vv. 2-7; vv. 8-15) (Briggs 1906, 162 :C:). #dispreferred
 + <Known practice of combining psalms>: Psalms, or parts of psalms, were sometimes combined to create new compositions. #dispreferred
  + [Ps 108]: Ps 108 is the combination of part of Ps 57 and part of Ps 60 (cf. Graham 2024, 99-125 :M:). #dispreferred
 + <Formal differences>: "The striking formal differences (i.e., subject matter, mood, language, and meter) between the first two stanzas of hymns to God and to I AM and the abrupt way they are joined together, lacking any transition, suggest the author pieced together two originally independent poems" (Waltke 2010, 354 :C:; cf. Buttenweiser 1938, 170 :C:). #dispreferred
  + <Subject matter>: "The two parts which constitute the present Psalm 19 differ so radically... in subject matter and diction... that it is obvious that they must be two separate psalms" (Buttenweiser 1938, 170 :C:). #dispreferred
   - <ANE pattern>: "The lack of logical thought sequence between the two parts of Ps. XIX may be more apparent than real, for we may be dealing with a reflex of a liturgical pattern well established in the ancient Near East" (Sarna 1965, 171 :A:; cf. Dürr 1927 :A:).
    + <Sun god and justice>: In the Ancient Near East, the sun god is typically associated with justice, and it is not unusual for hymns to the sun god to also extol the law (cf. Dürr 1927 :A:; Sarna 1965 :A:).
     + [Hymn to sun god, Amon Re]: An Egyptian hymn to the sun god includes a praise of his law: "Who maketh decrees for millions of millions of years; Whose ordinances stand fast and are not destroyed; Whose utterances are gracious; Whose statutes fail not in his appointed season; Who giveth duration of life and doubleth the years unto whom he hath a favour" (Sarna 1965, 173 :A:, citing Budge 1960, 112f :M:).
     + [Hammurabi's Code]: A copy of Hammurabi's Code is "written on a diorite stela, topped by a bas-relief showing Hammurabi in the act of receiving the commission to write the law-book from the god of justice, the sun-god Shamash" (ANET 163 :M:).
  + <Style>: The style of vv. 1-7 is "animated," "vivid," and "highly original," whereas the style of vv. 8-15 is "labored and hackneyed" (Buttenweiser 1938, 170 :C:). #dispreferred
   + [vv. 1-7]: E.g., the phrases יביע אמר (v. 3), יצא קום (v. 5), and רוץ ארח (v. 6) are unique, "peculiar to Psalm 19A" (Buttenweiser 1938, 170 :C:). #dispreferred
   + [vv. 8-10]: E.g., the lines in vv. 8-10 are syntactically monotonous, "without even an attempt at variation" (Buttenweiser 1938, 170 :C:). #dispreferred
    <_ <Poetic effect>: "The structural regularity (strict parallelism of nominal and participial clauses) is the linguistic counterpart to the order that the law is intended to establish" (TDOT 2006, 630 :D:).
  + <Meter>: E.g., the bicola in the first part (vv. 2-7) are (in terms of prosodic word count) 3/4, 4/3, 3/3, whereas the bicola in the second part (vv. 8-15) are 5/5, 4/5, 5/4, 4/4, 3/3, 2/2. #dispreferred
  + <Names for God>: The first half of the Psalm refers to God only as אל (v. 2), and the second half refers to him only as יהוה (vv. 8-10, 15). #dispreferred
   <_ <YHWH as Creator and Covenant Keeper>: "The two names of God... superficially seem to point to two unrelated psalms. But when it is recalled that descriptive praise psalms normally praise God as both Creator and as Israel's Covenant Keeper, the twofold names point to the psalm's unity" (Waltke 2010, 356 :C:).
   <_ <YHWH seven times>: The whole psalm mentions the divine name YHWH seven times (vv. 8-10, 15), the number seven being a symbol of perfection and perfection being a prominent theme in the psalm (cf. תמם vv. 8, 14). An additional mention of YHWH's name in the first part of the psalm would ruin this poetic feature.
  + <Genre>: "The first half is a morning hymn of praise... The second half is not a hymn, but a didactic poem" (Briggs 1906, 163 :C:). #dispreferred
    - <Petition>: The psalm as a whole has a petitionary function. "The petition expressed in vv. 12-15 serves as the climax and goal of the entire psalm" (Wagner 1999, 248 :A:; cf. Fishbane 1998, 84-90 :M:).
     + <Movement toward petition>: As the psalmist hears the heavens declaring God's glory (vv. 2-7) and contemplates the perfections of YHWH's law (vv. 8-11), he realizes his own sinfulness and so prays for forgiveness and protection from sin (vv. 12-15) (cf. Isa 6:1-7).


    Argument Mapn0Two poems"Psalm 19 is composed of two originally separate poems" (vv. 2-7; vv. 8-15) (Briggs 1906, 162 🄲). n1Ps 108Ps 108 is the combination of part of Ps 57 and part of Ps 60 (cf. Graham 2024, 99-125 🄼). n6Known practice of combining psalmsPsalms, or parts of psalms, were sometimes combined to create new compositions. n1->n6n2Hymn to sun god, Amon ReAn Egyptian hymn to the sun god includes a praise of his law: "Who maketh decrees for millions of millions of years; Whose ordinances stand fast and are not destroyed; Whose utterances are gracious; Whose statutes fail not in his appointed season; Who giveth duration of life and doubleth the years unto whom he hath a favour" (Sarna 1965, 173 🄰, citing Budge 1960, 112f 🄼).n10Sun god and justiceIn the Ancient Near East, the sun god is typically associated with justice, and it is not unusual for hymns to the sun god to also extol the law (cf. Dürr 1927 🄰; Sarna 1965 🄰).n2->n10n3Hammurabi's CodeA copy of Hammurabi's Code is "written on a diorite stela, topped by a bas-relief showing Hammurabi in the act of receiving the commission to write the law-book from the god of justice, the sun-god Shamash" (ANET 163 🄼).n3->n10n4vv. 1-7E.g., the phrases יביע אמר (v. 3), יצא קום (v. 5), and רוץ ארח (v. 6) are unique, "peculiar to Psalm 19A" (Buttenweiser 1938, 170 🄲). n11StyleThe style of vv. 1-7 is "animated," "vivid," and "highly original," whereas the style of vv. 8-15 is "labored and hackneyed" (Buttenweiser 1938, 170 🄲). n4->n11n5vv. 8-10E.g., the lines in vv. 8-10 are syntactically monotonous, "without even an attempt at variation" (Buttenweiser 1938, 170 🄲). n5->n11n6->n0n7Formal differences"The striking formal differences (i.e., subject matter, mood, language, and meter) between the first two stanzas of hymns to God and to I AM and the abrupt way they are joined together, lacking any transition, suggest the author pieced together two originally independent poems" (Waltke 2010, 354 🄲; cf. Buttenweiser 1938, 170 🄲). n7->n0n8Subject matter"The two parts which constitute the present Psalm 19 differ so radically... in subject matter and diction... that it is obvious that they must be two separate psalms" (Buttenweiser 1938, 170 🄲). n8->n7n9ANE pattern"The lack of logical thought sequence between the two parts of Ps. XIX may be more apparent than real, for we may be dealing with a reflex of a liturgical pattern well established in the ancient Near East" (Sarna 1965, 171 🄰; cf. Dürr 1927 🄰).n9->n8n10->n9n11->n7n12Poetic effect"The structural regularity (strict parallelism of nominal and participial clauses) is the linguistic counterpart to the order that the law is intended to establish" (TDOT 2006, 630 🄳).n12->n5n13MeterE.g., the bicola in the first part (vv. 2-7) are (in terms of prosodic word count) 3/4, 4/3, 3/3, whereas the bicola in the second part (vv. 8-15) are 5/5, 4/5, 5/4, 4/4, 3/3, 2/2. n13->n7n14Names for GodThe first half of the Psalm refers to God only as אל (v. 2), and the second half refers to him only as יהוה (vv. 8-10, 15). n14->n7n15YHWH as Creator and Covenant Keeper"The two names of God... superficially seem to point to two unrelated psalms. But when it is recalled that descriptive praise psalms normally praise God as both Creator and as Israel's Covenant Keeper, the twofold names point to the psalm's unity" (Waltke 2010, 356 🄲).n15->n14n16YHWH seven timesThe whole psalm mentions the divine name YHWH seven times (vv. 8-10, 15), the number seven being a symbol of perfection and perfection being a prominent theme in the psalm (cf. תמם vv. 8, 14). An additional mention of YHWH's name in the first part of the psalm would ruin this poetic feature.n16->n14n17Genre"The first half is a morning hymn of praise... The second half is not a hymn, but a didactic poem" (Briggs 1906, 163 🄲). n17->n7n18PetitionThe psalm as a whole has a petitionary function. "The petition expressed in vv. 12-15 serves as the climax and goal of the entire psalm" (Wagner 1999, 248 🄰; cf. Fishbane 1998, 84-90 🄼).n18->n17n19Movement toward petitionAs the psalmist hears the heavens declaring God's glory (vv. 2-7) and contemplates the perfections of YHWH's law (vv. 8-11), he realizes his own sinfulness and so prays for forgiveness and protection from sin (vv. 12-15) (cf. Isa 6:1-7).n19->n18


    One poem (preferred)

    Some scholars think that the two parts of Psalm 19 have always existed as a unified poem, from the hand of a single poet. The argument for this view is as follows. 

    
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[One poem]: The parts of Psalm 19 have always formed a unified poem which is probably the work of a single poet.
 + <Superscription>: The psalm's superscription (v. 1) introduces it as a singular "psalm" (מִזְמוֹר) written "by David" (לְדָוִד) (MT, so LXX).
  <_ <Poetic combination of poems>: Psalm 19 may be a unified poem and the work of a single poet and, at the same time, be a re-worked combination of originally separate poems (cf. Waltke 2010, 354-355 :C:). #dispreferred
   + <Poets as redactors>: "Ancient Near Eastern poets had no scruples about joining together pieces of literature (cf. Ps 108)... It can be said that Israel's authors are redactors" (Waltke 2010, 354-355 :C:). #dispreferred
 + <History of transmission>: Throughout its known history, Psalm 19 has been transmitted as a single psalm (so MT, LXX).
 + <Poetic links>: Several poetic links function to unite the two parts of the psalm into a unified poem.
  + [נִסְתַּר]: The word נִסְתַּר occurs in both sections of the psalm (vv. 7c, 13b).
  + [אמר]: The root אמר occurs near the beginning (vv. 3-4) and end (v. 15) of the psalm, forming an inclusio around the entire psalm.
  + [בָּהֶם]: The prepositional phrase בָּהֶם occurs in both sections of the psalm (vv. 5c, 12a), both times at the end of an a-line.
  + [שׁמים acrostic]: The first letters of the first four words in v. 13 spell out שׁמים, the theme of vv. 1-7: שְׁגִיא֥וֹת מִֽי־יָבִ֑ין מִֽנִּסְתָּר֥וֹת (Zinner 2019, 31 :M:)
 + <Parallel structure>: The two halves of the psalm (vv. 2-7; vv. 8-15) are similarly structured and thus parallel one another.
  + [Tricola]: Each half of the psalm ends with a pair of tricola (vv. 5c-7; vv. 14-15) (cf. van der Lugt 2006, §19 :M:).
  + [First words]: Each half of the psalm begins with a noun phrase that introduces the theme of the section (vv. 2-7: הַשָּׁמַיִם; vv. 8-15: תּוֹרַת יְהוָה).
  + [Inclusios]: Each half of the psalm has a key word/root that is repeated at the beginning and end of the half to form an inclusio (vv. 2, 7: הַשָּׁמַיִם; vv. 8, 14: תמם) (cf. van der Lugt 2006, §19 :M:).
 + <Theme of speech>: "Taken altogether, Psalm 19 is a religious prayer whose various interlocking features appear under the aspect of speech... Speech is... the root metaphor of this entire psalm" (Fishbane 1998, 86 :M:).
  + [Theme of speech]: "In part 1 the heavens and firmament speak... In part 2 the Torah of YHWH is a communication of divine laws and commandments... And, in part 3, the psalmist refers to his petition-prayer as the 'words of my mouth,' in contrast to the words of God's Torah and creation" (Fishbane 1998, 86 :M:).
 + <Unified purpose as petition>: "The petition expressed in vv. 12-15 serves as the climax and goal of the entire psalm" (Wagner 1999, 248 :A:).
  + <Movement toward petition>: As the psalmist hears the heavens declaring God's glory (vv. 2-7) and contemplates the perfections of YHWH's law (vv. 8-11), he realizes his own sinfulness and so prays for forgiveness and protection from sin (vv. 12-15) (cf. Isa 6:1-7).
 + <Light imagery>: Several words throughout the psalm are associated with light: "day" (v. 3), "sun" (vv. 5c-7), "flawless/bright" (בָּרָה v. 9b), "pure/radiant" (טְהוֹרָה, v. 10a), "warned/illuminated" (נִזְהָר, v. 12a).
  + ["Flawless/Bright" (בָּרָה v. 9b)]: "fair as the moon, bright as the sun (בָּרָה֙ כַּֽחַמָּ֔ה)" (Song 6:10, NIV).
  + ["Pure/Radiant" (טְהוֹרָה, v. 10a)]: "...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "You have made his splendor (טְהָרוֹ) to cease" (Ps 89:45, ESV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a \[Aramaic\], cited in Jastrow 1926, 530 :L:) (cf. Eaton 1968, 604-5 :A:).
  + ["Warned/Illuminated" (נִזְהָר, v. 12a)]: "And those who are wise shall shine (יַזְהִרוּ) like the brightness (כְּזֹהַר) of the sky above" (Dan 12:3, ESV); "...something like the appearance of brightness (זֹהַר)" (Ezek 8:2); "then the righteous will shine (נזהרון) like the sun" (Matt 13:43 in Old Syriac).


    Argument Mapn0One poemThe parts of Psalm 19 have always formed a unified poem which is probably the work of a single poet.n1נִסְתַּרThe word נִסְתַּר occurs in both sections of the psalm (vv. 7c, 13b).n16Poetic linksSeveral poetic links function to unite the two parts of the psalm into a unified poem.n1->n16n2אמרThe root אמר occurs near the beginning (vv. 3-4) and end (v. 15) of the psalm, forming an inclusio around the entire psalm.n2->n16n3בָּהֶםThe prepositional phrase בָּהֶם occurs in both sections of the psalm (vv. 5c, 12a), both times at the end of an a-line.n3->n16n4שׁמים acrosticThe first letters of the first four words in v. 13 spell out שׁמים, the theme of vv. 1-7: שְׁגִיא֥וֹת מִֽי־יָבִ֑ין מִֽנִּסְתָּר֥וֹת (Zinner 2019, 31 🄼)n4->n16n5TricolaEach half of the psalm ends with a pair of tricola (vv. 5c-7; vv. 14-15) (cf. van der Lugt 2006, §19 🄼).n17Parallel structureThe two halves of the psalm (vv. 2-7; vv. 8-15) are similarly structured and thus parallel one another.n5->n17n6First wordsEach half of the psalm begins with a noun phrase that introduces the theme of the section (vv. 2-7: הַשָּׁמַיִם; vv. 8-15: תּוֹרַת יְהוָה).n6->n17n7InclusiosEach half of the psalm has a key word/root that is repeated at the beginning and end of the half to form an inclusio (vv. 2, 7: הַשָּׁמַיִם; vv. 8, 14: תמם) (cf. van der Lugt 2006, §19 🄼).n7->n17n8Theme of speech"In part 1 the heavens and firmament speak... In part 2 the Torah of YHWH is a communication of divine laws and commandments... And, in part 3, the psalmist refers to his petition-prayer as the 'words of my mouth,' in contrast to the words of God's Torah and creation" (Fishbane 1998, 86 🄼).n18Theme of speech"Taken altogether, Psalm 19 is a religious prayer whose various interlocking features appear under the aspect of speech... Speech is... the root metaphor of this entire psalm" (Fishbane 1998, 86 🄼).n8->n18n9"Flawless/Bright" (בָּרָה v. 9b)"fair as the moon, bright as the sun (בָּרָה֙ כַּֽחַמָּ֔ה)" (Song 6:10, NIV).n21Light imagerySeveral words throughout the psalm are associated with light: "day" (v. 3), "sun" (vv. 5c-7), "flawless/bright" (בָּרָה v. 9b), "pure/radiant" (טְהוֹרָה, v. 10a), "warned/illuminated" (נִזְהָר, v. 12a).n9->n21n10"Pure/Radiant" (טְהוֹרָה, v. 10a)"...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "You have made his splendor (טְהָרוֹ) to cease" (Ps 89:45, ESV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a [Aramaic], cited in Jastrow 1926, 530 🄻) (cf. Eaton 1968, 604-5 🄰).n10->n21n11"Warned/Illuminated" (נִזְהָר, v. 12a)"And those who are wise shall shine (יַזְהִרוּ) like the brightness (כְּזֹהַר) of the sky above" (Dan 12:3, ESV); "...something like the appearance of brightness (זֹהַר)" (Ezek 8:2); "then the righteous will shine (נזהרון) like the sun" (Matt 13:43 in Old Syriac).n11->n21n12SuperscriptionThe psalm's superscription (v. 1) introduces it as a singular "psalm" (מִזְמוֹר) written "by David" (לְדָוִד) (MT, so LXX).n12->n0n13Poetic combination of poemsPsalm 19 may be a unified poem and the work of a single poet and, at the same time, be a re-worked combination of originally separate poems (cf. Waltke 2010, 354-355 🄲). n13->n12n14Poets as redactors"Ancient Near Eastern poets had no scruples about joining together pieces of literature (cf. Ps 108)... It can be said that Israel's authors are redactors" (Waltke 2010, 354-355 🄲). n14->n13n15History of transmissionThroughout its known history, Psalm 19 has been transmitted as a single psalm (so MT, LXX).n15->n0n16->n0n17->n0n18->n0n19Unified purpose as petition"The petition expressed in vv. 12-15 serves as the climax and goal of the entire psalm" (Wagner 1999, 248 🄰).n19->n0n20Movement toward petitionAs the psalmist hears the heavens declaring God's glory (vv. 2-7) and contemplates the perfections of YHWH's law (vv. 8-11), he realizes his own sinfulness and so prays for forgiveness and protection from sin (vv. 12-15) (cf. Isa 6:1-7).n20->n19n21->n0


    Coherence

    Regardless of whether Psalm 19 was originally one poem or two poems, the two parts of the Psalm (vv. 2-7; vv. 8-15) have been, since ancient times, transmitted as a single psalm. Therefore, the question remains: How do the two parts relate to one another? What is the logic binding them together? And even if Psalm 19 was originally two separate poems, why has some later editor chosen to piece them together? The following argument maps will explore three possible answers to these questions.[2]

    1. General revelation and/vs special revelation
    2. YHWH's instruction like the sun
    3. Genesis 1-3

    General revelation and/vs special revelation

    One way of explaining the relationship between the two parts of Psalm 19 is with the theme of revelation. The NET Bible, for example, summarizes the psalm by saying, "The psalmist praises God for his self-revelation in the heavens [general revelation] and in the Mosaic law [special revelation]."[3]

    Some proponents of this view think that the purpose of the psalm is to assert the superiority of special revelation over general revelation. As Briggs writes, "These [two originally separate poems] were combined in order that, in public worship, a synthesis of the two might be made, and that it might be seen that the glory of Yahweh in the Law transcends His glory in the heavens. The latter is used as a foil to emphasize the former by its antithesis."[4] 

    
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[General and Special Revelation]: The two parts of the psalm (vv. 2-7; vv. 8-15) describe and contrast two modes of revelation: general revelation (the revelation of God in creation) and special revelation (the revelation of YHWH in his Word). #dispreferred
 + <General revelation>: The first part of the psalm (vv. 2-7) presents the heavens as revealing God's glory (v. 2). #dispreferred
 + <Special revelation>: The second part of the psalm (vv. 8-15) is about the "instruction of YHWH," in which YHWH reveals his will to his people. #dispreferred
 + <Superiority of special revelation>: The psalm implies the superiority of special revelation; it shows that "the glory of Yahweh in the Law transcends His glory in the heavens" (Briggs 1906, 163). #dispreferred
  + <Use of divine names>: In the second half of the psalm (vv. 8-15), "the revealed name of God, Yahweh (the Lord) is heard seven times; earlier, true to the theme of general revelation only the least specific term for God (El) was used, and only once" (Kidner 1973, 99 :C:; cf. Keil and Delitzsch 1996, 175; Sommer 2015, 396 :A:). #dispreferred
  + <Wordless revelation (v. 4)>: Verse 4 says that the revelation of the heavens is wordless. Thus, the psalm contrasts "the broad sweep of God's wordless revelation in the universe" with "the clarity of His written word" (Kidner 1973, 97 :C:). #dispreferred
   + [v. 4]: "They have no speech, they use no words; no sound is heard from them" (NIV, cf. NLT, NET, GNT, CEV). #dispreferred
    - <v. 4>: Verse 4 ought instead to be translated, "There is no utterance, there are no words, whose sound goes unheard" (NJPS); the b-line is a relative clause.
     + <Ancient versions>: All of the ancient versions interpret v. 4b as a relative clause.
      + [Ancient versions]: LXX: ὧν; Symmachus: ὧν; Aquila: οὗ; Theodotion: ὧν; Jerome (iuxta Hebr): quibus; Peshitta: ܕܠܐ; Targum: דלא.
     + <Context>: The previous verse (v. 3) mentions the 'speech' of day and night, and the following verse (v. 5) emphasizes the universal extent of the heavens' words. In this context, it makes more sense that v. 4 would emphasize the universality of the heaven's speech than to deny that the heavens speak at all.


    Argument Mapn0General and Special RevelationThe two parts of the psalm (vv. 2-7; vv. 8-15) describe and contrast two modes of revelation: general revelation (the revelation of God in creation) and special revelation (the revelation of YHWH in his Word). n1v. 4"They have no speech, they use no words; no sound is heard from them" (NIV, cf. NLT, NET, GNT, CEV). n7Wordless revelation (v. 4)Verse 4 says that the revelation of the heavens is wordless. Thus, the psalm contrasts "the broad sweep of God's wordless revelation in the universe" with "the clarity of His written word" (Kidner 1973, 97 🄲). n1->n7n2Ancient versionsLXX: ὧν; Symmachus: ὧν; Aquila: οὗ; Theodotion: ὧν; Jerome (iuxta Hebr): quibus; Peshitta: ܕܠܐ; Targum: דלא.n9Ancient versionsAll of the ancient versions interpret v. 4b as a relative clause.n2->n9n3General revelationThe first part of the psalm (vv. 2-7) presents the heavens as revealing God's glory (v. 2). n3->n0n4Special revelationThe second part of the psalm (vv. 8-15) is about the "instruction of YHWH," in which YHWH reveals his will to his people. n4->n0n5Superiority of special revelationThe psalm implies the superiority of special revelation; it shows that "the glory of Yahweh in the Law transcends His glory in the heavens" (Briggs 1906, 163). n5->n0n6Use of divine namesIn the second half of the psalm (vv. 8-15), "the revealed name of God, Yahweh (the Lord) is heard seven times; earlier, true to the theme of general revelation only the least specific term for God (El) was used, and only once" (Kidner 1973, 99 🄲; cf. Keil and Delitzsch 1996, 175; Sommer 2015, 396 🄰). n6->n5n7->n5n8v. 4Verse 4 ought instead to be translated, "There is no utterance, there are no words, whose sound goes unheard" (NJPS); the b-line is a relative clause.n8->n1n9->n8n10ContextThe previous verse (v. 3) mentions the 'speech' of day and night, and the following verse (v. 5) emphasizes the universal extent of the heavens' words. In this context, it makes more sense that v. 4 would emphasize the universality of the heaven's speech than to deny that the heavens speak at all.n10->n8


    YHWH's instruction like the sun (preferred)

    Some scholars—perhaps most scholars today—think that the two parts of the psalm hang together on the implicit idea that "YHWH's instruction" (vv. 8-15) is like the sun (vv. 2-7). 

    
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[YHWH's instruction as sun]: The psalm hangs together on the implicit idea that "YHWH's instruction" (vv. 8-15) is like the sun (vv. 2-7).
 + <Association between sun and righteousness>: In ancient Israelite thought, the sun was closely associated with righteousness and law.
  + [Mal 3:20]: "for you who revere my name, the sun of righteousness (שמש צדקה) will rise with healing in its rays" (Mal 3:20 \[4:2\], NIV).
  + [IQ27 I:6–7]: "And justice (הצדק) will be revealed like the sun (כשמש)..." (IQ27 I:6–7, García Martínez and Tigchelaar 1997, 66).
  + <ANE association>: Throughout the ANE, the sun-god was associated with righteousness and law (cf. Sarna 1965, 173 :A:).
   + [Mesopotamia - Shamash]: The sun-god Shamash was known as "the careful judge who gives just verdicts" (COS 1.117), the "judge (dayyān) of heaven and earth" and "the judge (šaipí-iṭ) of gods and men" (see Sarna 1965, 173 :A:).
   + [Egypt - Re]: The sun-god Re "'judges the wicked from the just;' 'judges the weak and the injured;' he is 'maker of righteousness'" (Sarna 1965, 173 :A:, citing Pritchard 1969, 24, 366-367).
 + <YHWH's instruction described as sun>: In the second half of the psalm, (vv. 8-15), YHWH's instruction is described in terms which are appropriate for the sun.
  + <Attributes of the sun-god>: "Most, if not all, of the descriptions of the Torah in XIXB are to be found as attributes of the sun-god" (Sarna 1965, 173 :A:).
   + ["Restoring life" (v. 8a)]: "...O living Aten, creator of life!... "Giver of breath, to nourish all that he made" (COS 1.28, Great Hymn to the Aten); "The one who gives life, who revives the dead" (Sarna 1965, 173 :A:, citing Tallqvist 1938, 458f :M:) (cf. Mal 3:20).
   + ["Making wise" (v. 8b)]: "You grant wisdom, O Shamash, to humankind. You grant those seeking you your raging, fierce light... You grant wisdom to the limits of the inhabited world" (COS 1.117).
   + ["Making glad the heart" (v. 9a)]: "Every land rejoices at his rising" (COS 1.27, hymn to Egyptian sun-god); "the patricians are happy when you rise" (COS 1.25, Egyptian hymn to Amun-Re); "'when thou risest in the horizon of heaven, a cry of joy goeth forth to three from all people.' 'In every place every heart swelleth with joy at thy rising'" (Sarna 1965, 174 :A:, citing Budge 1960, 347f :A:).
   + ["Giving light" (v. 9b)]: "Through you do all eyes see... When you stir to rise at dawn, Your brightness opens the eyes of the herds" (COS 1.27, Egyptian sun-god hymn).
   + ["Enduring forever" (v. 10a)]: "...whose ordinances are permanent, whose ordinances stand fast and are not destroyed... whose statutes fail not" (Sarna 1965, 173 :A:, citing Budge 1960, 112f :M:); cf. "His offspring shall endure forever, his throne as long as the sun before me" (Ps 89:37, ESV).
   + ["Sweet" (v. 11a)]: "Lord of sweetness, rich in love... Love of You is in the southern heaven, Your sweetness in the northern heaven" (COS 1.25, Egyptian hymn of praise to Amun-Re).
   + ["More than gold" (v. 11b)]: "Fine old does not match your splendor" (COS 1.27, Egyptian sun-god hymn).
  + ["Flawless/Bright" (בָּרָה v. 9b)]: "fair as the moon, bright as the sun (בָּרָה֙ כַּֽחַמָּ֔ה)" (Song 6:10, NIV).
  + ["Pure/Radiant" (טְהוֹרָה, v. 10a]: "...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "You have made his splendor (טְהָרוֹ) to cease" (Ps 89:45, ESV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a \[Aramaic\], cited in Jastrow 1926 :L:) (cf. Eaton 1968 :A:).
  + ["Warned/Illuminated" (נִזְהָר, v. 12a)]: "And those who are wise shall shine (יַזְהִרוּ) like the brightness (כְּזֹהַר) of the sky above" (Dan 12:3, ESV); "...something like the appearance of brightness (זֹהַר)" (Ezek 8:2); "then the righteous will shine (נזהרון) like the sun" (Matt 13:43 in Old Syriac).
  + [Source of life and joy (vv. 8-9)]: "for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves" (Mal 3:20 \[4:2\], NIV).


    Argument Mapn0YHWH's instruction as sunThe psalm hangs together on the implicit idea that "YHWH's instruction" (vv. 8-15) is like the sun (vv. 2-7).n1Mal 3:20"for you who revere my name, the sun of righteousness (שמש צדקה) will rise with healing in its rays" (Mal 3:20 [4:2], NIV).n16Association between sun and righteousnessIn ancient Israelite thought, the sun was closely associated with righteousness and law.n1->n16n2IQ27 I:6–7"And justice (הצדק) will be revealed like the sun (כשמש)..." (IQ27 I:6–7, García Martínez and Tigchelaar 1997, 66).n2->n16n3Mesopotamia - ShamashThe sun-god Shamash was known as "the careful judge who gives just verdicts" (COS 1.117), the "judge (dayyān) of heaven and earth" and "the judge (šaipí-iṭ) of gods and men" (see Sarna 1965, 173 🄰).n17ANE associationThroughout the ANE, the sun-god was associated with righteousness and law (cf. Sarna 1965, 173 🄰).n3->n17n4Egypt - ReThe sun-god Re "'judges the wicked from the just;' 'judges the weak and the injured;' he is 'maker of righteousness'" (Sarna 1965, 173 🄰, citing Pritchard 1969, 24, 366-367).n4->n17n5"Restoring life" (v. 8a)"...O living Aten, creator of life!... "Giver of breath, to nourish all that he made" (COS 1.28, Great Hymn to the Aten); "The one who gives life, who revives the dead" (Sarna 1965, 173 🄰, citing Tallqvist 1938, 458f 🄼) (cf. Mal 3:20).n19Attributes of the sun-god"Most, if not all, of the descriptions of the Torah in XIXB are to be found as attributes of the sun-god" (Sarna 1965, 173 🄰).n5->n19n6"Making wise" (v. 8b)"You grant wisdom, O Shamash, to humankind. You grant those seeking you your raging, fierce light... You grant wisdom to the limits of the inhabited world" (COS 1.117).n6->n19n7"Making glad the heart" (v. 9a)"Every land rejoices at his rising" (COS 1.27, hymn to Egyptian sun-god); "the patricians are happy when you rise" (COS 1.25, Egyptian hymn to Amun-Re); "'when thou risest in the horizon of heaven, a cry of joy goeth forth to three from all people.' 'In every place every heart swelleth with joy at thy rising'" (Sarna 1965, 174 🄰, citing Budge 1960, 347f 🄰).n7->n19n8"Giving light" (v. 9b)"Through you do all eyes see... When you stir to rise at dawn, Your brightness opens the eyes of the herds" (COS 1.27, Egyptian sun-god hymn).n8->n19n9"Enduring forever" (v. 10a)"...whose ordinances are permanent, whose ordinances stand fast and are not destroyed... whose statutes fail not" (Sarna 1965, 173 🄰, citing Budge 1960, 112f 🄼); cf. "His offspring shall endure forever, his throne as long as the sun before me" (Ps 89:37, ESV).n9->n19n10"Sweet" (v. 11a)"Lord of sweetness, rich in love... Love of You is in the southern heaven, Your sweetness in the northern heaven" (COS 1.25, Egyptian hymn of praise to Amun-Re).n10->n19n11"More than gold" (v. 11b)"Fine old does not match your splendor" (COS 1.27, Egyptian sun-god hymn).n11->n19n12"Flawless/Bright" (בָּרָה v. 9b)"fair as the moon, bright as the sun (בָּרָה֙ כַּֽחַמָּ֔ה)" (Song 6:10, NIV).n18YHWH's instruction described as sunIn the second half of the psalm, (vv. 8-15), YHWH's instruction is described in terms which are appropriate for the sun.n12->n18n13"Pure/Radiant" (טְהוֹרָה, v. 10a"...as bright (לָטֹהַר) blue as the sky" (Exod 24:10, NIV); "You have made his splendor (טְהָרוֹ) to cease" (Ps 89:45, ESV); "When is the sky seen in its brightness (בטיהריה)?" (B'rakhoth 59a [Aramaic], cited in Jastrow 1926 🄻) (cf. Eaton 1968 🄰).n13->n18n14"Warned/Illuminated" (נִזְהָר, v. 12a)"And those who are wise shall shine (יַזְהִרוּ) like the brightness (כְּזֹהַר) of the sky above" (Dan 12:3, ESV); "...something like the appearance of brightness (זֹהַר)" (Ezek 8:2); "then the righteous will shine (נזהרון) like the sun" (Matt 13:43 in Old Syriac).n14->n18n15Source of life and joy (vv. 8-9)"for you who revere my name, the sun of righteousness will rise with healing in its rays. And you will go out and frolic like well-fed calves" (Mal 3:20 [4:2], NIV).n15->n18n16->n0n17->n16n18->n0n19->n18


    Genesis 1-3

    David Clines has suggested that the unity of the psalm lies in its allusion to Genesis 1-3. According to this view, the first part of the psalm (vv. 1-7) alludes to Genesis 1, and the rest of the psalm (vv. 8-15) alludes to Genesis 2-3.[5] 

    
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[Genesis 1-3]: Psalm 19 hangs together as a whole by allusion to Genesis 1-3. "The background of Ps. 19.1-6 is the creation narrative of Genesis 1, that of 19.7-14 the Eden narrative of Genesis 2–3" (Clines 1974, 7 :A:; cf. Quinn 2023, 45 :M:). #dispreferred
 + <Creation (vv. 2-7)>: The language of vv. 2-7 echoes the creation narrative of Genesis 1. #dispreferred
  + [Creation (vv. 2-7)]: הַשָּׁמַ֗יִם (v. 2a), הָרָקִֽיעַ (v. 2b), י֣וֹם (v. 3a), לַ֥יְלָה (v. 3b), הָאָ֨רֶץ (v. 5a), לַ֝שֶּׁ֗מֶשׁ (v. 5c). #dispreferred
 + <Law (vv. 8-11) as tree of knowledge (Gen 2-3)>: "The terminology used to describe the law of Yahweh in the second half of Psalm 19 is reminiscent of the description of the tree of knowledge of good and evil (Gen. 2.9, 17; 3.5-7)" (Clines 1974, 1 :A:). #dispreferred
  + <Restoring life (v. 8a)>: The phrase "restoring life" (מְשִׁ֣יבַת נָ֑פֶשׁ) (v. 8a) is often used of food, and the tree of life was "good for food" (cf. Clines 1974, 1-2 :A:). #dispreferred
   + [Restoring life]: Lam 1:11, 19; cf. Ps 23:3; Prov 24:14; Isa 65:3. #dispreferred
   + [Gen 3:6]: "...the tree was good for food..." טוֹב֩ הָעֵ֨ץ לְמַאֲכָ֜ל #dispreferred
  + <Making wise (v. 8b)>: The phrase "making wise" (v. 8b) "is exactly the function of the tree of knowledge of good and evil" (Clines 1974, 2 :A:). #dispreferred
   + [Gen 3:6]: "...and the tree was desirable to make one wise..." וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔יל
  + <Causing the heart to rejoice (v. 9a)>: The phrase "causing the heart to rejoice" (v. 9a) often refers to the effect of wine on people, and wine comes from an עֵץ (cf. Ezek 15:2). Indeed, some early rabbis imagined the 'tree' of knowledge as a vine. #dispreferred
   + [Tree of knowledge as a vine]: E.g., "TB, Berakoth 40a; Sanhedrin 70a; Midrash Rabbah, Genesis XV.7; XIX. 5... Cf. 1 En. 32.4 where the fruit of the tree of knowledge is ‘like the clusters of the vine’" (Clines 1974, 3 :A:). #dispreferred 
   + [Wine causes the heart to rejoice]: Cf. Jdg 9:13; Ps 104:15; Eccl 10:19. #dispreferred
  + <Giving light to eyes (v. 9b)>: The phrase "giving light to eyes" (v. 9b) recalls the opening of Adam and Eve's eyes after they ate from the tree. #dispreferred
   + [Gen 3:7]: "...and the eyes of both of them were opened, and they knew..." וַתִּפָּקַ֨חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ #dispreferred
   - <Energy and life>: The Hebrew idiom "giving light to eyes" usually refers to giving energy and life (cf. 1 Sam 14:29; Ps 13:4), not to giving knowledge.
    <_ <Equivalence with משיבת נפש>: Interpreting the idiom "giving light to eyes" in the sense of "giving energy and life" "would make מאירת עינים merely equivalent to the first phrase משיבת נפש, which is unlikely, since the other three phrases refer to different aspects of the tree and one would expect likewise a differentiation between these two phrases" (Clines 1974, 4-5 :A:). #dispreferred
  + <Enduring forever (v. 10a)>: The phrase "enduring forever" (v. 10a) creates a contrast with the tree of knowledge, which led to death (cf. Clines 1974, 5 :A:). #dispreferred
   [Gen 2:17]: "...on the day you eat of it, you will surely die" בְּי֛וֹם אֲכָלְךָ֥ מִמֶּ֖נּוּ מ֥וֹת תָּמֽוּת
 + <v. 14>: "‘Let them... not reign over me’ (v. 14) recalls the divine address to Cain... where sin is represented as a crouching animal attempting to gain the mastery over the human" (Clines 1974, 7-8 :A:). #dispreferred
  + [Gen 4:7]: "And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it (תִּמְשָׁל־בּֽוֹ)" (Gen 4:7, ESV). #dispreferred


    Argument Mapn0Genesis 1-3Psalm 19 hangs together as a whole by allusion to Genesis 1-3. "The background of Ps. 19.1-6 is the creation narrative of Genesis 1, that of 19.7-14 the Eden narrative of Genesis 2–3" (Clines 1974, 7 🄰; cf. Quinn 2023, 45 🄼). n1Creation (vv. 2-7)הַשָּׁמַ֗יִם (v. 2a), הָרָקִֽיעַ (v. 2b), י֣וֹם (v. 3a), לַ֥יְלָה (v. 3b), הָאָ֨רֶץ (v. 5a), לַ֝שֶּׁ֗מֶשׁ (v. 5c). n8Creation (vv. 2-7)The language of vv. 2-7 echoes the creation narrative of Genesis 1. n1->n8n2Restoring lifeLam 1:11, 19; cf. Ps 23:3; Prov 24:14; Isa 65:3. n10Restoring life (v. 8a)The phrase "restoring life" (מְשִׁ֣יבַת נָ֑פֶשׁ) (v. 8a) is often used of food, and the tree of life was "good for food" (cf. Clines 1974, 1-2 🄰). n2->n10n3Gen 3:6"...and the tree was desirable to make one wise..." וְנֶחְמָ֤ד הָעֵץ֙ לְהַשְׂכִּ֔ילn3->n10n11Making wise (v. 8b)The phrase "making wise" (v. 8b) "is exactly the function of the tree of knowledge of good and evil" (Clines 1974, 2 🄰). n3->n11n4Tree of knowledge as a vineE.g., "TB, Berakoth 40a; Sanhedrin 70a; Midrash Rabbah, Genesis XV.7; XIX. 5... Cf. 1 En. 32.4 where the fruit of the tree of knowledge is ‘like the clusters of the vine’" (Clines 1974, 3 🄰). n12Causing the heart to rejoice (v. 9a)The phrase "causing the heart to rejoice" (v. 9a) often refers to the effect of wine on people, and wine comes from an עֵץ (cf. Ezek 15:2). Indeed, some early rabbis imagined the 'tree' of knowledge as a vine. n4->n12n5Wine causes the heart to rejoiceCf. Jdg 9:13; Ps 104:15; Eccl 10:19. n5->n12n6Gen 3:7"...and the eyes of both of them were opened, and they knew..." וַתִּפָּקַ֨חְנָה֙ עֵינֵ֣י שְׁנֵיהֶ֔ם וַיֵּ֣דְע֔וּ n13Giving light to eyes (v. 9b)The phrase "giving light to eyes" (v. 9b) recalls the opening of Adam and Eve's eyes after they ate from the tree. n6->n13n7Gen 4:7"And if you do not do well, sin is crouching at the door. Its desire is contrary to you, but you must rule over it (תִּמְשָׁל־בּֽוֹ)" (Gen 4:7, ESV). n17v. 14"‘Let them... not reign over me’ (v. 14) recalls the divine address to Cain... where sin is represented as a crouching animal attempting to gain the mastery over the human" (Clines 1974, 7-8 🄰). n7->n17n8->n0n9Law (vv. 8-11) as tree of knowledge (Gen 2-3)"The terminology used to describe the law of Yahweh in the second half of Psalm 19 is reminiscent of the description of the tree of knowledge of good and evil (Gen. 2.9, 17; 3.5-7)" (Clines 1974, 1 🄰). n9->n0n10->n9n11->n9n12->n9n13->n9n14Energy and lifeThe Hebrew idiom "giving light to eyes" usually refers to giving energy and life (cf. 1 Sam 14:29; Ps 13:4), not to giving knowledge.n14->n13n15Equivalence with משיבת נפשInterpreting the idiom "giving light to eyes" in the sense of "giving energy and life" "would make מאירת עינים merely equivalent to the first phrase משיבת נפש, which is unlikely, since the other three phrases refer to different aspects of the tree and one would expect likewise a differentiation between these two phrases" (Clines 1974, 4-5 🄰). n15->n14n16Enduring forever (v. 10a)The phrase "enduring forever" (v. 10a) creates a contrast with the tree of knowledge, which led to death (cf. Clines 1974, 5 🄰). n16->n9n17->n0


    Conclusion (A)

    Although it is plausible that Psalm 19 is a poem which is made up of two originally separate poems (cf. Ps 108), there is not sufficient evidence for this view. The disunity of the two parts of the psalm and the abrupt transition between v. 7 and v. 8 is more apparent than real. The poetic links between the two halves, the parallel structure of each half, the pervasive theme of speech, the light imagery, and the unified purpose of the psalm point to a tight-knit poetic composition.

    The main point of connection between the two parts is the implicit comparison between YHWH's instruction and the sun. The sun was closely associated with righteousness and law. Furthermore, many of the phrases used to describe YHWH's law in vv. 8ff are the kinds of phrases which are elsewhere used to describe the sun.

    When we understand the poem to be comparing YHWH’s instruction and the sun, we also discover possible logical sequences within the poem. Just as nothing is hidden from the sun’s heat (v. 7), so no sin is hidden from the inescapable “heat” of YHWH’s law. This realization leads the psalmist to feel “warned” (v. 12), to recognize the inadequacy of his own speech (v. 15, cf. Isa 6) and to plead for forgiveness and protection from sin (vv. 13-14).

    Research

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    Wagner, J. Ross. 1999. “From the Heavens to the Heart: The Dynamics of Psalm 19 as Prayer.” The Catholic Biblical Quarterly 61 (2): 245–61.
    Waltke, Bruce K., J. M. Houston, and Erika Moore. 2010. The Psalms as Christian Worship: A Historical Commentary. Grand Rapids, Mich: William B. Eerdmans Pub. Co.
    Zinner, Samuel. 2019. “Psalm 19’s Literary and Chronological Unity.” In Recovering Ancient Hebrew Scribal Numerical and Acrostic Techniques.

    References

    19:1 Approved

    1. ↑ There are variations of the two-poem view. Both Hossfeld (1993) and Spieckermann (2023), for example, think that the original poem comprises vv. 2-11 and that vv. 12-15 are a later addition. Most scholars, however, see the main division between v. 7 and v. 8.
    2. ↑ It should be noted that the options below are not all mutually exclusive.
    3. ↑ NET. The Reformed commentator, Matthew Henry, begins his commentary on Psalm 19 by stating, "There are two excellent books which the great God has published for the instruction and edification of the children of men; this psalm treats of them both, and recommends them both to our diligent study. I. The book of the creatures, in which we may easily read the power and godhead of the Creator, II. The book of the scriptures, which makes known to us the will of God concerning our duty" (Matthew Henry).
    4. ↑ Briggs 1906, 163.
    5. ↑ At this same time, Clines does not reject the idea that the Law is being compared to the sun. He describes his observation as "a point of contact between the two halves of the psalm, additional to those already pointed out by others" (Clines 1974, 6, italics added).
    6. ↑ The page numbers cited throughout this exegetical issues page correspond to the page numbers of the article on Cline's Academia page.
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