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Psalm 25 Discourse
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Psalm 25/Discourse
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Because of your name
Psalm 25
About the Discourse Layer
Our Discourse Layer includes four additional layers of analysis:
- Participant analysis
- Macrosyntax
- Speech act analysis
- Emotional analysis
For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.
Participant Analysis
Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.
For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.
There are 4 participants/characters in Psalm 25:
Profile List
| David (v. 1) |
| Those who hope in YHWH (v. 3) |
| "sinners" (v. 8) |
| "afflicted people" (v. 9) |
| "those who keep YHWH's covenant and his stipulations" (v. 10) |
| Person who fears YHWH (v. 12) |
| Offspring of the person who fears YHWH (v. 13) |
| Israel (v. 22) |
| YHWH (vv. 1, 4, 6, 7, 8, 10, 11, 12, 14, 15) |
| "my God" (v. 1) |
| "the God who protects me" (v. 5) |
| "God" (v. 22) |
| Integrity and justice (v. 21) |
| Enemies |
| "my enemies" (vv. 2, 19) |
| "worthless people who act unfaithfully" (v. 3) |
Profile Notes
- David (v. 1, superscription), the king of Israel and Judah, is the speaker throughout the psalm. He is "alone and afflicted" (v. 16; cf. v. 15), distressed by many enemies (vv. 2, 19), but he trusts in YHWH to rescue him (vv. 1–2, 5, 15, 20–21).
- Just as the psalm begins (v. 1) with a reference to "David," so it ends (v. 22) with a reference to Israel. Besides the divine name, "YHWH," "David" and "Israel" are the only two names in the psalm, and they frame the psalm (vv. 1, 22). There is a clear correspondence between David and Israel; for example, both experience "troubles" (vv. 17, 22) and need God to rescue them.[1]
- Throughout the psalm, the people of God are further described as "those who hope in YHWH" (v. 3), "sinners" (v. 8, i.e., those who recognize that they are sinners in need of YHWH's forgiveness and guidance), "afflicted people" (v. 9), and "those who keep YHWH's covenant and his stipulations" (v. 10). There is also an individualized reference to "the person who fears YHWH" (v. 12). The descriptions in vv. 8–10 seem to represent a progression: "sinners" (v. 8) --> "afflicted" (v. 9) --> those who keep his covenant" (v. 10). YHWH's people begin as "sinners" (v. 8), and their sin leads to their being "afflicted" (v. 9). But YHWH guides them so that they become people who "keep his covenant" (v. 10).
- YHWH is David's "God" (v. 1), the God who saves him (v. 5), the God of Israel (v. 22). He is compassionate and merciful, slow to anger, abounding in loyalty and faithfulness, keeping loyalty for thousands, forgiving guilt and rebellion and sin (Exod 34:6–7).
- Throughout the psalm, YHWH is the one who guides and rescues the psalmist. The only exception is in v. 21, where "integrity and justice" keep the psalmist safe (v. 21). Therefore, there is a correspondence between "integrity and justice" and "YHWH," who is the source of integrity and justice. YHWH keeps the psalmist safe by teaching him to walk in integrity and justice.
- Many enemies threaten the psalmist (vv. 2, 19). They are characterized by unfaithfulness (v. 3) and violence (v. 19).
| Hebrew | Verse | English |
|---|---|---|
| לְדָוִ֡ד | 1a | By David. |
| אֵלֶ֥יךָ יְ֝הוָ֗ה | 1b | To you, YHWH, |
| נַפְשִׁ֥י אֶשָּֽׂא׃אֱֽלֹהַ֗י | 1c | I lift my soul, my God. |
| בְּךָ֣ בָ֭טַחְתִּי אַל־אֵב֑וֹשָׁה | 2a | I trust in you; do not let me be disappointed! |
| אַל־יַֽעַלְצ֖וּ אֹיְבַ֣י לִֽי׃ | 2b | Do not let my enemies rejoice over me! |
| גַּ֣ם כָּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ | 3a | Yes, none who hope in you will be disappointed. |
| יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃ | 3b | Worthless people who act unfaithfully will be disappointed. |
| דְּרָכֶ֣יךָ יְ֭הוָה הוֹדִיעֵ֑נִי | 4a | Show me your ways, YHWH; |
| אֹ֖רְחוֹתֶ֣יךָ לַמְּדֵֽנִי׃ | 4b | teach me your paths! |
| הַדְרִ֘יכֵ֤נִי בַאֲמִתֶּ֨ךָ ׀ | 5a | Guide me in your truth; |
| לַמְּדֵ֗נִי כִּֽי־אַ֭תָּה אֱלֹהֵ֣י יִשְׁעִ֑י | 5b | teach me; because you are the God who saves me. |
| אוֹתְךָ֥ קִ֝וִּ֗יתִי כָּל־הַיּֽוֹם׃ | 5c | I hope in you all day |
| זְכֹר־רַחֲמֶ֣יךָ יְ֭הוָה | 6a | Remember your compassion, YHWH, |
| וַחֲסָדֶ֑יךָ כִּ֖י מֵעוֹלָ֣ם הֵֽמָּה׃ | 6b | and [remember] your acts of loyalty, because they have been around forever. |
| חַטֹּ֤אות נְעוּרַ֨י ׀ וּפְשָׁעַ֗י אַל־תִּ֫זְכֹּ֥ר | 7a | Do not remember my youthful sins or my rebellious acts! |
| כְּחַסְדְּךָ֥ זְכָר־לִי־אַ֑תָּה | 7b | Remember me according to your loyalty, |
| לְמַ֖עַן טוּבְךָ֣ יְהוָֽה׃ | 7c | because of your goodness, YHWH! |
| טוֹב־וְיָשָׁ֥ר יְהוָ֑ה | 8a | YHWH is good and just; |
| עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ׃ | 8b | therefore, he instructs sinners in the way. |
| יַדְרֵ֣ךְ עֲ֭נָוִים בַּמִּשְׁפָּ֑ט | 9a | He guides afflicted people in justice |
| וִֽילַמֵּ֖ד עֲנָוִ֣ים דַּרְכּֽוֹ׃ | 9b | and teaches afflicted people his way. |
| כָּל־אָרְח֣וֹת יְ֭הוָה חֶ֣סֶד וֶאֱמֶ֑ת | 10a | All of YHWH's paths are loyalty and faithfulness |
| לְנֹצְרֵ֥י בְ֝רִית֗וֹ וְעֵדֹתָֽיו׃ | 10b | for those who keep his covenant and his demands. |
| לְמַֽעַן־שִׁמְךָ֥ יְהוָ֑ה | 11a | Because of your name, YHWH, |
| וְֽסָלַחְתָּ֥ לַ֝עֲוֺנִ֗י כִּ֣י רַב־הֽוּא׃ | 11b | forgive my guilt, because it is great! |
| מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה | 12a | Who is the person who fears YHWH? |
| י֝וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר׃ | 12b | He will instruct him in the way he should choose. |
| נַ֭פְשׁוֹ בְּט֣וֹב תָּלִ֑ין | 13a | He himself will stay in a good place, |
| וְ֝זַרְע֗וֹ יִ֣ירַשׁ אָֽרֶץ׃ | 13b | and his offspring will possess land. |
| ס֣וֹד יְ֭הוָה לִירֵאָ֑יו | 14a | YHWH's personal counsel and his covenant are for those who fear him, |
| וּ֝בְרִית֗וֹ לְהוֹדִיעָֽם׃ | 14b | and his covenant are for those who fear him, for teaching them. |
| פְּנֵה־אֵלַ֥י וְחָנֵּ֑נִי | 16a* | Turn towards me and be merciful to me, |
| כִּֽי־יָחִ֖יד וְעָנִ֣י אָֽנִי׃ | 16b* | because I am alone and afflicted. |
| עֵינַ֣י תָּ֭מִיד אֶל־יְהוָ֑ה | 15a* | My eyes are always on YHWH, |
| כִּ֤י הֽוּא־יוֹצִ֖יא מֵרֶ֣שֶׁת רַגְלָֽי׃ | 15b* | because he will bring my feet out of a net. |
| צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ | 17a | The troubles of my heart have expanded. |
| מִ֝מְּצֽוּקוֹתַ֗י הוֹצִיאֵֽנִי׃ | 17b | Bring me out of my distresses! |
| רְאֵ֣ה עָ֭נְיִי וַעֲמָלִ֑י | 18a | Look at my affliction and my hardship, |
| וְ֝שָׂ֗א לְכָל־חַטֹּאותָֽי׃ | 18b | and forgive all my sins! |
| רְאֵֽה־אוֹיְבַ֥י כִּי־רָ֑בּוּ | 19a | Look at my enemies, how they have multiplied |
| וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃ | 19b | and how they hate me with violent hatred! |
| שָׁמְרָ֣ה נַ֭פְשִׁי וְהַצִּילֵ֑נִי | 20a | Guard my life and rescue me! |
| אַל־אֵ֝ב֗וֹשׁ כִּֽי־חָסִ֥יתִי בָֽךְ׃ | 20b | Do not let me be disappointed, because I have taken refuge in you! |
| תֹּם־וָיֹ֥שֶׁר יִצְּר֑וּנִי | 21a | May integrity and justice keep me safe, |
| כִּ֝֗י קִוִּיתִֽיךָ׃ | 21b | because I hope in you. |
| פְּדֵ֣ה אֱ֭לֹהִים אֶת־יִשְׂרָאֵ֑ל | 22a | God, redeem Israel |
| מִ֝כֹּ֗ל צָֽרוֹתָיו׃ | 22b | from all their troubles! |
- v. 7 This verse concludes the opening second-person address to YHWH. The clause-final vocative marks the conclusion of the address (see Macrosyntax). The following verses (vv. 8–10, 12–14) then speak about YHWH in the third person. The addressee in these verses is not specified. The psalmist might still be talking to YHWH, or he might be talking to himself.[2] He might also be addressing "those who hope in YHWH" (v. 3). In the absence of a clear addressee, we have identified the addressee as "those who hope in YHWH" (v. 3), which could also include David himself.
- The sustained third-person reference to YHWH throughout these verses and the clause-final vocative in v. 7 (closing a conversational turn) suggests that YHWH is not the addressee in these verses.
- v. 11 The subject of the clause in v. 11b (רַב־הוּא) is ambiguous. It could mean either, "because it (= my guilt) is great" or "because it (= your name) is great." The ambiguity is probably deliberate, such that the clause has a double meaning.[3] Nevertheless, the more likely subject – the one that would probably first come to mind in a surface reading of the text – is "my guilt." Not only is "my guilt" the immediately preceding noun phrase, but, as Baethgen notes, the adjective רַב works better with "guilt" than with "name." If the poet meant to talk about YHWH's "name" being "great," he could have used the more appropriate adjective גָּדוֹל.[4]
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
Notes:
- YHWH appears throughout the psalm (every verses except v. 13). He is addressed in the second person in the first seven verses (vv. 1–7) and the last six verses (vv. 17–22).
- The psalmist uses first-person language throughout much of the psalm, especially in vv. 15/16–21, where first-person language continues uninterrupted for seven verses.
- There is an interesting pattern in the middle of the psalm. Verse 11, which has the psalmist in first person and YHWH in second person, is surrounded on either side with a cluster of three verses describing those who hope in YHWH.
- Enemies appear only twice in the psalm, once near the beginning (vv. 2–3) and once near the end (v. 19).
Macrosyntax
Macrosyntax Diagram
| Macrosyntax legend | |
|---|---|
| Vocatives | Vocatives are indicated by purple text. |
| Discourse marker | Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text. |
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The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope. |
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The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses. |
| Subordinating conjunction | The subordinating conjunction is indicated by teal text. |
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Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate. |
| Coordinating conjunction | The coordinating conjunction is indicated by blue text. |
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Coordination is indicated by a solid blue line connecting the coordinating clauses. |
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Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses. |
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Marked topic is indicated by a black dashed rounded rectangle around the marked words. |
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The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses. |
| Marked focus or thetic sentence | Marked focus (if one constituent) or thetic sentences[5] are indicated by bold text. |
 |
Frame setters[6] are indicated by a solid gray rounded rectangle around the marked words. |
| [blank line] | Discourse discontinuity is indicated by a blank line. |
| [indentation] | Syntactic subordination is indicated by indentation. |
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Direct speech is indicated by a solid black rectangle surrounding all relevant clauses. |
| (text to elucidate the meaning of the macrosyntactic structures) | Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
(Click diagram to enlarge)
- As discussed throughout the macrosyntax notes, the vocatives help to shape the discourse structure.
- v. 1 - The single clause in v. 1 is distributed across two lines, which have an ABAB structure: A. (אליך) B (יהוה) A' (נפשׁי אשא) B' (אלהי). This might be considered a case of "vertical grammar": "to you, YHWH, // I lift my soul, my God" >> "I lift my soul to you, YHWH my God."[7]
- v. 1b - The prepositional phrase "to you" (אֵלֶיךָ) is fronted for the purpose of the acrostic structure. But it seems likely that this fronting also has the pragmatic effect of focusing the content of the prepositional phrase: "it's to you, YHWH, that I lift my soul."[8]
- v. 1b - The object "my soul" (נַפְשִׁי) is preverbal, but the reason for this is not clear. In fact, all of the constituents in v. 1b (נַפְשִׁ֥י אֶשָּֽׂא׃ אֱֽלֹהַ֗י) are placed in the reverse order in which they would be expected (e.g., *אליך יהוה *אלהי אשא נפשי). The poetic (or pragmatic?) effect of this order is not clear. Perhaps the poet wanted to juxtapose the alef words at the end of the alef line: אֶשָּֽׂא׃ אֱֽלֹהַ֗י.
- v. 2a - The prepositional phrase "in you" (בְּךָ) is fronted for the purpose of the acrostic structure. But, like the phrase in v. 1, it seems likely that this fronting also has the pragmatic effect of focusing the content of the prepositional phrase: "it's in you that I trust."
- v. 3a - The subject "none who hope in you" (כָּל־קֹוֶיךָ) is fronted, probably for marked focus (cf. 2 Chr 20:4): "no one who hopes in you will come to shame – not a single one!"
- v. 4a - The object "your ways" (דְּרָכֶיךָ) is fronted for the sake of the acrostic structure. At the same time, the fronting introduces "ways" as the topic of vv. 4–5 (and one of the major themes in the psalm). The same word order sequence is repeated in v. 4b for poetic cohesion (AB//AB).
- v. 5d - The object "you" (אוֹתְךָ) is fronted for marked focus: "it's in you that I hope."
- v. 6c - The predicate complement "they have been around forever" (lit.: "they are from forever," מֵעוֹלָם) is fronted for marked focus. Because they have been around forever (and not for a little while), they are a reliable basis for his appeal. Notice also the contrast between the antiquity of YHWH's compassion (v. 6) and the psalmist's youthful sins (v. 7).
- v. 7a - The compound object "my youthful sins or my rebellious acts" in v. 7a (חַטֹּאות נְעוּרַי וּפְשָׁעַי) is fronted for the sake of the acrostic structure. At the same time, the fronting seems to have the pragmatic effect of marking the topic: "As for my youthful sins and my rebellion..."
- v. 7b - The prepositional phrase in v. 7b (כְּחַסְדְּךָ) is fronted for replacing focus: "not according to my sins, but according to your loyalty."
- v. 8a - The predicate complement "good and just" in v. 8 is fronted for the sake of the acrostic structure, but it also seems to have a pragmatic effect (focus). The subject, "YHWH," is already discourse active, and the adjectives "good and just" predicate something about him. What is YHWH like? He is good and just (v. 8a). And it's because of these attributes that he instructs sinners in the way (v. 8b).
- v. 11a - Again, the fronted phrase "because of your name" (לְמַֽעַן־שִׁמְךָ֥) in v. 11 doubles to fulfill the requirements of the acrostic structure (lamed verse) and focus the content of the phrase: "if because of nothing else than your name, YHWH, would you forgive my guilt." His only appeal is to YHWH's name, i.e., his character.
- v. 11b - The predicate complement "great" is fronted for marked focus.
- v. 13 - The subjects in v. 13 are fronted for marked topic: "As for his life (i.e., as for he himself)... And as for his offspring..." The clause in v. 13a has double fronting: "as for his life (i.e., as for he himself), he will stay in a good place. The verb "will stay" is presupposed from the journey metaphor (cf. "way" in the previous clause).
- v. 16c - The predicate complement in v. 16 is fronted for marked focus. The subject ("I") is discourse active, and the clause says something new about the subject: "I am alone and afflicted (and that's why I need you to turn towards me and have mercy)."
- v. 15b - The clause in v. 15b has an overt subject pronoun "he" (הוּא) which is also fronted before the verb. This appears to be a case of marked focus; the psalmist is explaining why his eyes are always on YHWH. It is because YHWH is the one who will rescue him from his distress. Cf. NIV: "for only he will release my feet from the snare."
- v. 17a - The subject in v. 17a (צָרוֹת לְבָבִי) is fronted for the sake of the acrostic structure. At the same time, the entire clause ("The troubles of my heart have expanded") could be interpreted as thetic, i.e., the entire utterance is new information. Specifically, it could be an explanative thetic, since it provides the grounds for the following imperative.
- v. 17b - The fronting of the prepositional phrase in v. 17b creates a pattern of repetition: A. the troubles of my heart; B. have expanded (verb); A. from my distresses; B. bring me out (verb).
- v. 19c - The adverbial "violent hatred" is fronted, probably for marked (scalar) focus: "how they hate me with such violent hatred!" The psalmist wants YHWH to see, not just that his enemies hate him, but that their hatred is intense and ready to spill over into violence.
- v. 21a - The subject "integrity and justice" is fronted for the sake of the acrostic structure (taw verse). It could also have the pragmatic effect of introducing "integrity and justice" as the marked topic of the clause: "as for integrity and justice, may they keep me safe."
- The vocatives in vv. 1, 4, and 6 help to structure the discourse, each coinciding with the thematic shifts and the beginning of new poetic subunits (see Poetic Structure).
- v. 1 - The position of the vocative " YHWH" as the second constituent contributes to the focal status of the phrase "to you."[9]
- v. 4 - The vocative YHWH in v. 4 is in second position, perhaps drawing attention to the poetic-structural (and thematic) significance of דְּרָכֶיךָ. This is the first occurrence of the root דרך in Psalm 25 – the most repeated root in the psalm (six times!).
- v. 6 - The vocative YHWH in v. 6 helps to demarcate the end of the poetic line.[10] Otherwise, if the vocative came after the verb (*זְכֹר יְהוָה רַחֲמֶיךָ וַחֲסָדֶיךָ*), the reading would be likely to group וַחֲסָדֶיךָ with the preceding clause/line.
- v. 7 - The clause-final vocative YHWH at the end of v. 7 marks the end of the psalm's opening address to YHWH.[11] Whereas vv. 1–7 are addressed to YHWH in the second person, vv. 8–14 (with the exception of v. 11) talk about YHWH in the third person. The clause-final vocative in v. 7 helps to mark this shift.
- v. 11 - The vocative YHWH in v. 11 helps to focus the preceding phrase.[12]
- v. 22 - The vocative אֱ֭לֹהִים in v. 22 – the only vocative since v. 11 – is in second position. Perhaps it is drawing attention to the following sentence constituent, "Israel."[13] An emphasis on Israel in this line would make sense, since the whole point of the line seems to be to apply David's prayer (vv. 1–21) to Israel.
- v. 3 - The discourse particle גַּם, which fits the requirements of the acrostic structure, appears to have "an affirmative connotation" in this context: "yes" (WEB), "yea" (KJV), "indeed" (ESV, NASB), "certainly" (NET).[14]
- v. 6 - The כִּי clause in v. 6b grounds the request of the previous two clauses. "The reason why I am appealing to your compassion and acts of loyalty is because they have been around forever."
- v. 11 - The כִּי clause in v. 11b – "because it [= my guilt] is great" – explains why it is that he needs forgiveness and why he can appeal to nothing less than YHWH's great name (cf. Rashi: נאה לרב לסלוח עון רב).
Speech Act Analysis
The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.
For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.
Summary Visual
| Speaker | Verses | Macro Speech Acts | Addressee | |||
|---|---|---|---|---|---|---|
| David | v. 1 By David. To you, YHWH, I lift my soul, my God. | REQUEST |
YHWH | |||
| v. 2 I trust in you; do not let me be disappointed! Do not let my enemies rejoice over me! | ||||||
| v. 3 Yes, none who hope in you will be disappointed. Worthless people who act unfaithfully will be disappointed. | ||||||
| v. 4 Show me your ways, YHWH; teach me your paths! | ||||||
| v. 5 Guide me in your truth; teach me; because you are the God who saves me. I hope in you all day long. | ||||||
| v. 6 Remember your compassion, YHWH, and [remember] your acts of loyalty, because they have been around forever. | ||||||
| v. 7 Do not remember my youthful sins or my rebellious acts! Remember me according to your loyalty, because of your goodness, YHWH! | ||||||
| v. 8 YHWH is good and just; therefore, he instructs sinners in the way. | DESCRIPTION |
Those who hope in YHWH | ||||
| v. 9 He guides afflicted people in justice and teaches afflicted people his way. | ||||||
| v. 10 All of YHWH's paths are loyalty and faithfulness for those who keep his covenant and his demands. | ||||||
| v. 11 Because of your name, YHWH, forgive my guilt, because it is great! | REQUEST |
YHWH | ||||
| v. 12 Who is the person who fears YHWH? He will instruct him in the way he should choose. | DESCRIPTION |
Those who hope in YHWH | ||||
| v. 13 He himself will stay in a good place, and his offspring will possess land. | ||||||
| v. 14 YHWH's personal counsel and his covenant are for those who fear him, for teaching them. | ||||||
| v. 16* Turn towards me and be merciful to me, because I am alone and afflicted. | REQUEST |
YHWH | ||||
| v. 15* My eyes are always on YHWH, because he will bring my feet out of a net. | ||||||
| v. 17 The troubles of my heart have expanded. Bring me out of my distresses! | ||||||
| v. 18 Look at my affliction and my hardship, and forgive all my sins! | ||||||
| v. 19 Look at my enemies, how they have multiplied and how they hate me with violent hatred! | ||||||
| v. 20 Guard my life and rescue me! Do not let me be disappointed, because I have taken refuge in you! | ||||||
| v. 21 May integrity and justice keep me safe, because I hope in you. | ||||||
| v. 22 God, redeem Israel from all their troubles! | ||||||
Speech Act Analysis Chart
The following chart is scrollable (left/right; up/down).
| Verse | Hebrew | CBC | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) |
| Verse number and poetic line | Hebrew text | English translation | Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type |
Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type |
More specific illocution type with paraphrased context | Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings |
What the speaker intends for the address to think | What the speaker intends for the address to feel | What the speaker intends for the address to do |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes |
|---|---|---|---|---|---|---|---|---|---|---|---|
| 1 | לְדָוִ֡ד | By David. | Fragment | Assertive | Giving information about the psalm's author | ||||||
| אֵלֶ֥יךָ יְ֝הוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא׃ אֱֽלֹהַ֗י | To you, YHWH, I lift my soul, my God. | Declarative | Expressive | Expressing dependence on YHWH, his God | Requesting to be rescued from enemies | Request | The listener (and the psalmist himself) will gain confidence in YHWH | YHWH will rescue the psalmist from his enemies | The first two utterances of the psalm are expressives. Although the sentences are formally declarative, their function is not to state facts about the world, but to express confidence in and reliance on YHWH. | ||
| 2 | בְּךָ֣ בָ֭טַחְתִּי | I trust in you; | Declarative | Expressive | Expressing confidence ("trust") in YHWH alone | ||||||
| אַל־אֵב֑וֹשָׁה | do not let me be disappointed! | Imperative | Directive | Requesting that YHWH keep him from coming to shame | |||||||
| אַל־יַֽעַלְצ֖וּ אֹיְבַ֣י לִֽי׃ | Do not let my enemies rejoice over me! | Imperative | Directive | Requesting that YHWH keep his enemies from rejoicing over him | |||||||
| 3 | גַּ֣ם כָּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ | Yes, none who hope in you will be disappointed. | Declarative | Assertive | Declaring that none who hope in YHWH will come to shame | ||||||
| יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃ | Worthless people who act unfaithfully will be disappointed. | Declarative | Assertive | Declaring that worthless people who act unfaithfully will come to shame | |||||||
| 4 | דְּרָכֶ֣יךָ יְ֭הוָה הוֹדִיעֵ֑נִי | Show me your ways, YHWH; | Imperative | Directive | Requesting to know YHWH's ways | Requesting guidance from YHWH | YHWH will guide the psalmist in his ways | ||||
| אֹ֖רְחוֹתֶ֣יךָ לַמְּדֵֽנִי׃ | teach me your paths! | Imperative | Directive | Requesting to be taught to walk in YHWH's paths | |||||||
| 5 | הַדְרִ֘יכֵ֤נִי בַאֲמִתֶּ֨ךָ ׀ | Guide me in your truth; | Imperative | Directive | Requesting to be guided in YHWH's truth | ||||||
| *לַמְּדֵ֗נִי | teach me; | Imperative | Directive | Requesting to be taught by YHWH | |||||||
| כִּֽי־אַ֭תָּה אֱלֹהֵ֣י יִשְׁעִ֑י | because you are the God who saves me. | Declarative | Assertive | Stating the grounds for his request: YHWH's identity as the God who protects him | |||||||
| אוֹתְךָ֥ קִ֝וִּ֗יתִי כָּל־הַיּֽוֹם׃ | I hope in you all day long. | Declarative | Assertive | Stating the grounds for his request: his exclusive and constant hope in YHWH | |||||||
| 6 | זְכֹר־רַחֲמֶ֣יךָ יְ֭הוָה | Remember your compassion, YHWH, | Imperative | Directive | Requesting that YHWH remember his compassion and acts of loyalty | Requesting forgiveness from YHWH | YHWH will remember his compassion and his acts of loyalty, which have been around forever | YHWH will feel compassion towards the psalmist | YHWH will forgive the psalmist | ||
| וַחֲסָדֶ֑יךָ | and [remember] your acts of loyalty, | ||||||||||
| כִּ֖י מֵעוֹלָ֣ם הֵֽמָּה׃ | because they have been around forever. | ||||||||||
| 7 | חַטֹּ֤אות נְעוּרַ֨י ׀ וּפְשָׁעַ֗י אַל־תִּ֫זְכֹּ֥ר | Do not remember my youthful sins or my rebellious acts! | Imperative | Directive | Requesting that YHWH not remember him according to his youthful sins or rebellious acts | ||||||
| כְּחַסְדְּךָ֥ זְכָר־לִי־אַ֑תָּה לְמַ֖עַן טוּבְךָ֣ יְהוָֽה׃ | Remember me according to your loyalty, because of your goodness, YHWH! | Imperative | Directive | Requesting that YHWH remember him according to his loyalty | |||||||
| 8 | טוֹב־וְיָשָׁ֥ר יְהוָ֑ה | YHWH is good and just; | Declarative | Assertive | Descibing YHWH as good and just | Describing YHWH's character | Description | The listener will understand something about YHWH's character and how he deals with sinners | The listener (and the psalmist himself) will be confident in YHWH as they base their requests on his character | The listener will seek YHWH's forgiveness and guidance | |
| עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ׃ | therefore, he instructs sinners in the way. | Declarative | Assertive | Explaining how YHWH's character (v. 8a) affects how he deals with sinners | |||||||
| 9 | יַדְרֵ֣ךְ עֲ֭נָוִים בַּמִּשְׁפָּ֑ט | He guides afflicted people in justice | Declarative | Assertive | Explaining how YHWH deals with afflicted people, on the basis of his character | ||||||
| וִֽילַמֵּ֖ד עֲנָוִ֣ים דַּרְכּֽוֹ׃ | and teaches afflicted people his way. | Declarative | Assertive | Explaining how YHWH deals with afflicted people, on the basis of his character | |||||||
| 10 | כָּל־אָרְח֣וֹת יְ֭הוָה חֶ֣סֶד וֶאֱמֶ֑ת לְנֹצְרֵ֥י בְ֝רִית֗וֹ וְעֵדֹתָֽיו׃ | All of YHWH's paths are loyalty and faithfulness for those who keep his covenant and his demands. | Declarative | Assertive | Describing YHWH's paths, his characteristic dealings with those who keep his covenant | ||||||
| 11 | לְמַֽעַן־שִׁמְךָ֥ יְהוָ֑ה וְֽסָלַחְתָּ֥ לַ֝עֲוֺנִ֗י | Because of your name, YHWH, forgive my guilt, | Imperative | Directive | Requesting forgiveness from great guilt on the basis of YHWH's great name (=character) | Requesting forgiveness | Request | YHWH will be mindful of his own character (his "name") | YHWH will act in a way that is consistent with his character ("compassionate, merciful, slow to anger..."; see Exod 34:6–7) and forgive the psalmist's guilt | ||
| כִּ֣י רַב־הֽוּא׃ | because it is great! | ||||||||||
| 12 | מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה | Who is the person who fears YHWH? | Interrogative | Directive | Calling the person who fears YHWH to listen; getting his attention | Describing how YHWH guides and blesses the person who fears him | Description | The listener will see how YHWH guides and blesses those who fear him | The listener will fear YHWH by keeping his covenant and his stipulations | The question in v. 12 has a double function: (1) to announce the topic of the following mini-discourse (vv. 12–14) and (2) to get the listener's attention (cf. Ps 34:13). "Who is the person who fears YHWH?" = "Listen up, you who fear YHWH!" | |
| י֝וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר׃ | He will instruct him in the way he should choose. | Declarative | Assertive | Describing how YHWH guides the person who fears him | |||||||
| 13 | נַ֭פְשׁוֹ בְּט֣וֹב תָּלִ֑ין | He himself will stay in a good place, | Declarative | Assertive | Describing the good life of the person who fears YHWH | ||||||
| וְ֝זַרְע֗וֹ יִ֣ירַשׁ אָֽרֶץ׃ | and his offspring will possess land. | Declarative | Assertive | Describing the multi-generational blessings for the person who fears YHWH | |||||||
| 14 | ס֣וֹד יְ֭הוָה לִירֵאָ֑יו | YHWH's personal counsel and his covenant are for those who fear him, | Declarative | Assertive | Describing how YHWH counsels and teaches those who fear him | ||||||
| וּ֝בְרִית֗וֹ לְהוֹדִיעָֽם׃ | for teaching them. | ||||||||||
| 16* | פְּנֵה־אֵלַ֥י | Turn towards me | Imperative | Directive | Requesting YHWH's attention | Requesting rescue from distress | Request | YHWH will see (give attention to) the psalmist's desparate situation | YHWH will be favorably disposed (חנן, see SDBH) towards the psalmist | YHWH will rescue the psalmist from his distress | |
| וְחָנֵּ֑נִי | and be merciful to me, | Imperative | Directive | Requesting YHWH's mercy | |||||||
| כִּֽי־יָחִ֖יד וְעָנִ֣י אָֽנִי׃ | because I am alone and afflicted. | Declarative | Assertive | Explaining his need for YHWH to turn and be merciful to him | |||||||
| 15* | עֵינַ֣י תָּ֭מִיד אֶל־יְהוָ֑ה | My eyes are always on YHWH, | Declarative | Assertive | Describing his constant hope in YHWH as the one who will rescue him | ||||||
| כִּ֤י הֽוּא־יוֹצִ֖יא מֵרֶ֣שֶׁת רַגְלָֽי׃ | because he will bring my feet out of a net. | ||||||||||
| 17 | צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ | The troubles of my heart have expanded. | Declarative | Assertive | Describing how the troubles of his heart have expanded | ||||||
| מִ֝מְּצֽוּקוֹתַ֗י הוֹצִיאֵֽנִי׃ | Bring me out of my distresses! | Imperative | Directive | Requesting freedom and relief from his distress | |||||||
| 18 | רְאֵ֣ה עָ֭נְיִי וַעֲמָלִ֑י | Look at my affliction and my hardship, | Imperative | Directive | Requesting that YHWH take notice of his affliction and hardship | ||||||
| וְ֝שָׂ֗א לְכָל־חַטֹּאותָֽי׃ | and forgive all my sins! | Imperative | Directive | Requesting forgiveness for his sins | |||||||
| 19 | רְאֵֽה־אוֹיְבַ֥י כִּי־רָ֑בּוּ וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃ | Look at my enemies, how they have multiplied and how they hate me with violent hatred! | Imperative | Directive | Requesting that YHWH notice the urgent threat posed by his enemies, their vast quantity ("many") and dangerous quality ("violent hatred") | ||||||
| 20 | שָׁמְרָ֣ה נַ֭פְשִׁי | Guard my life | Imperative | Directive | Requesting protection | ||||||
| וְהַצִּילֵ֑נִי | and rescue me! | Imperative | Directive | Requesting rescue | |||||||
| אַל־אֵ֝ב֗וֹשׁ | Do not let me be disappointed, | Imperative | Directive | Requesting that YHWH keep him from coming to shame | |||||||
| כִּֽי־חָסִ֥יתִי בָֽךְ׃ | because I have taken refuge in you! | ||||||||||
| 21 | תֹּם־וָיֹ֥שֶׁר יִצְּר֑וּנִי | May integrity and justice keep me safe, | Imperative | Directive | Requesting that YHWH teach him to walk in integrity and justice so that he is kept safe | ||||||
| כִּ֝֗י קִוִּיתִֽיךָ׃ | because I hope in you. | ||||||||||
| 22 | פְּדֵ֣ה אֱ֭לֹהִים אֶת־יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל צָֽרוֹתָיו׃ | God, redeem Israel from all their troubles! | Imperative | Directive | Requesting redemption for Israel | Requesting redemption for Israel | YHWH will redeem Israel from all their troubles |
Emotional Analysis
This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.
For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.
Emotional Analysis Chart
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | The Psalmist Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | לְדָוִ֡ד | By David. | Psalm 25 gives several clear indications of the underlying attitudes and emotions. The most explicit indicators are the words having to do with confidence ("hope" in vv. 5, 21, and "trust" in v. 2; see also v. 1) and the descriptions of distress (e.g., vv. 16–19). | |
| אֵלֶ֥יךָ יְ֝הוָ֗ה נַפְשִׁ֥י אֶשָּֽׂא׃ אֱֽלֹהַ֗י | To you, YHWH, I lift my soul, my God. | • David is distressed by his enemies, yet confident in YHWH | The expression "lift up my soul" is an idiom that describes an "action by which humans turn to a deity or location with the confidence that they will find help and support there" (SDBH). | |
| 2 | בְּךָ֣ בָ֭טַחְתִּי | I trust in you; | "trust" refers to a "state in which humans have confidence in someone or something else and show that by their actions" (SDBH)" | |
| אַל־אֵב֑וֹשָׁה | do not let me be disappointed! | |||
| אַל־יַֽעַלְצ֖וּ אֹיְבַ֣י לִֽי׃ | Do not let my enemies rejoice over me! | |||
| 3 | גַּ֣ם כָּל־קֹ֭וֶיךָ לֹ֣א יֵבֹ֑שׁוּ | Yes, none who hope in you will be disappointed. | ||
| יֵ֝בֹ֗שׁוּ הַבּוֹגְדִ֥ים רֵיקָֽם׃ | Worthless people who act unfaithfully will be disappointed. | • Contempt towards "worthless people who act unfaithfully" (v. 3b) | The adverbial "worthless[ly]" (רֵיקָם) reflects the psalmist's attitude towards those who act unfaithfully (see lexical note on v. 3). (I have not added "contempt" to the summary, since it is really just a flash compared to the other, more prominent, emotions of confidence and distress.) | |
| 4 | דְּרָכֶ֣יךָ יְ֭הוָה הוֹדִיעֵ֑נִי | Show me your ways, YHWH; | • David is confident in YHWH | |
| אֹ֖רְחוֹתֶ֣יךָ לַמְּדֵֽנִי׃ | teach me your paths! | |||
| 5 | הַדְרִ֘יכֵ֤נִי בַאֲמִתֶּ֨ךָ ׀ | Guide me in your truth; | ||
| *לַמְּדֵ֗נִי | teach me; | |||
| כִּֽי־אַ֭תָּה אֱלֹהֵ֣י יִשְׁעִ֑י | because you are the God who saves me. | |||
| אוֹתְךָ֥ קִ֝וִּ֗יתִי כָּל־הַיּֽוֹם׃ | I hope in you all day long. | "hope" refers to a "state in which humans are confident that their longing will be fulfilled" (SDBH) | ||
| 6 | זְכֹר־רַחֲמֶ֣יךָ יְ֭הוָה | Remember your compassion, YHWH, | ||
| וַחֲסָדֶ֑יךָ | and [remember] your acts of loyalty, | |||
| כִּ֖י מֵעוֹלָ֣ם הֵֽמָּה׃ | because they have been around forever. | |||
| 7 | חַטֹּ֤אות נְעוּרַ֨י ׀ וּפְשָׁעַ֗י אַל־תִּ֫זְכֹּ֥ר | Do not remember my youthful sins or my rebellious acts! | ||
| כְּחַסְדְּךָ֥ זְכָר־לִי־אַ֑תָּה לְמַ֖עַן טוּבְךָ֣ יְהוָֽה׃ | Remember me according to your loyalty, because of your goodness, YHWH! | |||
| 8 | טוֹב־וְיָשָׁ֥ר יְהוָ֑ה | YHWH is good and just; | ||
| עַל־כֵּ֤ן יוֹרֶ֖ה חַטָּאִ֣ים בַּדָּֽרֶךְ׃ | therefore, he instructs sinners in the way. | |||
| 9 | יַדְרֵ֣ךְ עֲ֭נָוִים בַּמִּשְׁפָּ֑ט | He guides afflicted people in justice | ||
| וִֽילַמֵּ֖ד עֲנָוִ֣ים דַּרְכּֽוֹ׃ | and teaches afflicted people his way. | |||
| 10 | כָּל־אָרְח֣וֹת יְ֭הוָה חֶ֣סֶד וֶאֱמֶ֑ת לְנֹצְרֵ֥י בְ֝רִית֗וֹ וְעֵדֹתָֽיו׃ | All of YHWH's paths are loyalty and faithfulness for those who keep his covenant and his demands. | ||
| 11 | לְמַֽעַן־שִׁמְךָ֥ יְהוָ֑ה וְֽסָלַחְתָּ֥ לַ֝עֲוֺנִ֗י | Because of your name, YHWH, forgive my guilt, | ||
| כִּ֣י רַב־הֽוּא׃ | because it is great! | |||
| 12 | מִי־זֶ֣ה הָ֭אִישׁ יְרֵ֣א יְהוָ֑ה | Who is the person who fears YHWH? | ||
| י֝וֹרֶ֗נּוּ בְּדֶ֣רֶךְ יִבְחָֽר׃ | He will instruct him in the way he should choose. | |||
| 13 | נַ֭פְשׁוֹ בְּט֣וֹב תָּלִ֑ין | He himself will stay in a good place, | ||
| וְ֝זַרְע֗וֹ יִ֣ירַשׁ אָֽרֶץ׃ | and his offspring will possess land. | |||
| 14 | ס֣וֹד יְ֭הוָה לִירֵאָ֑יו | YHWH's personal counsel and his covenant are for those who fear him, | ||
| וּ֝בְרִית֗וֹ לְהוֹדִיעָֽם׃ | for teaching them. | |||
| 16* | פְּנֵה־אֵלַ֥י | Turn towards me | • David is distressed by his enemies, yet confident in YHWH | |
| וְחָנֵּ֑נִי | and be merciful to me, | |||
| כִּֽי־יָחִ֖יד וְעָנִ֣י אָֽנִי׃ | because I am alone and afflicted. | The word "afflicted" describes "a class of people who are suffering, often because of poverty but also because of an oppressive external situation; ≈ associated with humility" (SDBH) | ||
| 15* | עֵינַ֣י תָּ֭מִיד אֶל־יְהוָ֑ה | My eyes are always on YHWH, | "eyes... always on YHWH" implies confidence that YHWH will rescue | |
| כִּ֤י הֽוּא־יוֹצִ֖יא מֵרֶ֣שֶׁת רַגְלָֽי׃ | because he will bring my feet out of a net. | |||
| 17 | צָר֣וֹת לְבָבִ֣י הִרְחִ֑יבוּ | The troubles of my heart have expanded. | The psalmist explicitly describes his internal state in v. 17: "the troubles of my heart have expanded." The word "troubles" refers to "a process by which humans go through extremely difficult circumstances, resulting in severe anxiety." | |
| מִ֝מְּצֽוּקוֹתַ֗י הוֹצִיאֵֽנִי׃ | Bring me out of my distresses! | "state in which humans experience distress" (SDBH) | ||
| 18 | רְאֵ֣ה עָ֭נְיִי וַעֲמָלִ֑י | Look at my affliction and my hardship, | "Affliction" is a "state in which humans are suffering hardship and trouble and unable to help themselves" (SDBH). "Hardship" is a "state of excessive unpleasantness or suffering ◄ as result of one's own situation, or oppressive behavior of someone else" (SDBH) | |
| וְ֝שָׂ֗א לְכָל־חַטֹּאותָֽי׃ | and forgive all my sins! | |||
| 19 | רְאֵֽה־אוֹיְבַ֥י כִּי־רָ֑בּוּ וְשִׂנְאַ֖ת חָמָ֣ס שְׂנֵאֽוּנִי׃ | Look at my enemies, how they have multiplied and how they hate me with violent hatred! | ||
| 20 | שָׁמְרָ֣ה נַ֭פְשִׁי | Guard my life | ||
| וְהַצִּילֵ֑נִי | and rescue me! | |||
| אַל־אֵ֝ב֗וֹשׁ | Do not let me be disappointed, | |||
| כִּֽי־חָסִ֥יתִי בָֽךְ׃ | because I have taken refuge in you! | |||
| 21 | תֹּם־וָיֹ֥שֶׁר יִצְּר֑וּנִי | May integrity and justice keep me safe, | ||
| כִּ֝֗י קִוִּיתִֽיךָ׃ | because I hope in you. | Cf. v. 5 | ||
| 22 | פְּדֵ֣ה אֱ֭לֹהִים אֶת־יִשְׂרָאֵ֑ל מִ֝כֹּ֗ל צָֽרוֹתָיו׃ | God, redeem Israel from all their troubles! |
Summary Visual
(Click visual to enlarge).
Affective Circumplex
The affective circumplex locates emotions on two axes: (1) positive vs. negative valence; and (2) active vs. passive activation. Since emotional terminology often carries unintended cultural connotations, the purpose of the circumplex is to ease translation of emotions across different languages and cultures.
Bibliography
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- Basson, Alec. 2011. “The Path Image Schema as Underlying Structure for the Metaphor Moral Life Is a Journey in Psalm 25.” OTE 24 (1): 19–29.
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Footnotes
- ↑ For more on the relation between David and Israel, see Story Behind.
- ↑ So Calvin.
- ↑ Cf. Rashi: "For the sake of your great name (שמך הרב), forgive my guilt, because it is great (רב). It is fitting for that which is great to forgive great guilt (נאה לרב לסלוח עון רב)."
- ↑ Baethgen 1904, 72. See e.g., Gen 12:2; Josh 7:9; 1 Sam 12:22; 2 Sam 7:9; Jer 10:6; 44:26; Ezek 36:23; Mal 1:11.
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
- ↑ On "vertical grammar," see Tsumura 2023; cf. Ps 19:15 for a prime example.
- ↑ See, for example, the fronting of אוֹתְךָ in v. 5, where the acrostic structure is unaffected. Compare also Ps 143:8d: אֵלֶיךָ נָשָׂאתִי נַפְשִׁי.
- ↑ Cf. Miller 2010, 357.
- ↑ Cf. Miller 2010, 360–363.
- ↑ Cf. Kim 2022, 217–221.
- ↑ Cf. Miller 2010, 357.
- ↑ Kim 2022, 233–235.
- ↑ BHRG §40.20(4). Cf. 2 Chr 20:4, also with a כֹּל phrase: "And Judah gathered to seek [help] from the Lord, indeed, from all the towns of Judah (גַּם מִכָּל־עָרֵי יְהוּדָה) they came to seek the Lord" (BHRG §40.20(4)).