Psalm 19 Story Behind

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Nothing is Hidden

Psalm 19

About the Story Behind Layer

The Story Behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm.

The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.

  Story Behind Explainer

Summary Triangle

The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.

  Legend

Story Triangles legend
Propositional content (verse number)	Propositional content, the base meaning of the clause, is indicated by bold black text. The verse number immediately follows the correlating proposition in black text inside parentheses.
Common-ground assumption	Common-ground assumptions are indicated by gray text.
Local-ground assumption	Local-ground assumptions are indicated by dark blue text.
Playground assumption	Playground assumptions are indicated by light blue text.
	The point of the story at which the psalm takes place (as a speech event) is indicated by a gray star.
	If applicable, the point of the story at which the psalm BEGINS to take place (as a speech event) is indicated with a light gray star. A gray arrow will travel from this star to the point at which the psalm ends, indicated by the darker gray star.
	A story that repeats is indicated by a circular arrow. This indicates a sequence of either habitual or iterative events.
	A story or event that does not happen or the psalmist does not wish to happen is indicated with a red X over the story triangle.
	Connections between propositions and/or assumptions are indicated by black arrows with small text indicating how the ideas are connected.
Note: In the Summary triangle, highlight color scheme follows the colors of participant analysis.

• Background
• Paraphrase
• Story Triangles
• Assumptions
• Imagery

Background ideas

Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.

• The continuation of the created order, seen most clearly in the continuous succession of days and nights (cf. Gen 8:22), is a testimony to God's honor and skill.
• This rhythm of day and night is governed by the movements of the sun, moon, and stars, which God created and placed in the sky (Gen 1:16-18).
• The sun is closely associated with righteousness and law (cf. Mal 3:20; IQ27 I:6–7; see Sarna 1965).
• YHWH's instruction is like the sun.
• Coming into contact with YHWH's glory and perfection leads a person to recognize their own sinfulness (cf. Isa 6).

Background situation

The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.

Expanded Paraphrase

The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.

  Legend

Expanded paraphrase legend
Close but Clear (CBC) translation	The CBC, our close but clear translation of the Hebrew, is represented in bold text.
Assumptions	Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics.

v. 1

For the director of music and thus, for the congregation to hear and recite. A psalm. Written by David, the servant of YHWH (cf. Ps 18:1; 19:12-14).

v. 2

"In the beginning, God created the heavens and the earth" (Gen 1:1)—an act which indicates God's supreme honor and immense skill. On the first day of creation, he made day and night. On the second day of creation, he made the firmament, which he named "sky." On the fourth day of creation, God made the sun, moon, and stars to fill the sky and to govern the rhythm of day and night. And not only did God create the world in this way, he also continues to sustain and regulate this created order. One of the clearest examples of the continuation of God's created order is the continuous succession of days and nights (cf. Gen 8:22), which is governed by the movements of the sun, moon and stars in the sky. In this way, The sky is declaring the honor of the one who created it and who sustains it. It is declaring God’s honor, and the firmament, a part of the "sky," is telling about the workmanship of his hands. The sky is like a poet recounting in verse the great honor and skill of its creator.

v. 3

In what way is the sky declaring God's honor and skill? It is Day after day, i.e., the continued rhythm of day to day, that pours out speech, and it is night after night that imparts knowledge, a knowledge about God, the creator, the possessor of infinite honor and skill. In other words, the sky communicates God's honor and skill through the orderly succession of days and nights and the consequent movements of the sun, moon, and stars. As we see these celestial bodies move across the sky in perfect order and radiant beauty, we are reminded of the honor and skill of the creator. The "rhythm" of the sky's poem is the rhythm of day and night.

v. 4

And the sky's poem is heard by everyone. There is no speech, and there are no words whose sound is not being heard. Everyone hears and understands the sky's poem, no matter where they live or what language they speak.

v. 5

Its verse line has gone forth throughout the whole earth, so that everyone hears this heavenly poem, and its words [have gone forth] throughout the edge of the world. The greatest of the sky's lights which governs the passage of time and thus declares God's honor is the sun. The sun lives in the sky, because that is where God placed it. He has set up in it, that is, in the sky, a home for the sun.

v. 6

In the morning, the sun wakes up and leaves his tent, his home, with joy, and so he is like a newly married bridegroom, strong and joyful, coming out of his tent on the morning after his wedding. He is glad, not only like a bridegroom, but also like a great warrior, to run his course. The sun, as the ruler of the day (Gen 1:16), is like a great warrior, and great warriors are excellent runners, who love to run long distances and exercise their athletic ability.

v. 7

His starting point is from the eastern edge of the sky, and his turning point is at its edges in the west, at which point he turns around and travels through the underworld to return to his starting point for the next day. The sun's course spans the universe, and so nothing is hidden from his heat.

v. 8

YHWH's covenant instruction is like the sun. Just as the sun is a perfect source of life and refreshment, so YHWH’s' covenantal instruction, which he revealed to Moses, is perfect, restoring life. And just as the sun is sometimes associated with reliability and the gift of wisdom, so YHWH’s testimony is reliable, making simpletons wise.

v. 9

And just as the sun is associated with justice and the giving of joy, so YHWH’s commandments are just, causing the heart to rejoice. And just as the sun is a flawless (or bright) source of light, so YHWH’s command is flawless (or bright), giving light to the eyes.

v. 10

And just as the sun endures forever, so fearing YHWH, i.e., the commandments, which have as their beginning and end the fear of YHWH, is pure, free from all impurities, and thus, like pure gold, enduring forever. And just as the sun is associated with righteousness, so YHWH’s rules are true; and they are therefore altogether right.

v. 11

For all of these reasons, they, i.e., YHWH's rulings as representing the entirety of his covenantal instruction, are more desirable than gold, even much pure gold, and sweeter than honey, even virgin honey from the honeycomb.

v. 12

YHWH's perfect covenantal instruction has numerous benefits. In addition to all of the things mentioned above, it also does something else: it warns. And so, Furthermore, your servant (by which I mean "I myself") is warned by them. When I hear the sky declaring your honor and I sense the perfection of your words penetrating my soul like the sun's scorching rays, I realize how sinful I am, and I am "warned" of my perilous situation (cf. Isa 6). Although there is great reward in keeping them (cf. vv. 8-11), there is only misery for those who fail to keep them.

v. 13

Yet how can I keep your rules and experience the great reward that they bring? I cannot avoid but making mistakes, i.e., inadvertently doing that which you have prohibited. Who can know the entirety of your instruction and how it applies to every area of life and so can realize mistakes before it's too late? And in addition to the mistakes I have committed, there are a countless number of hidden sins of which I am guilty and not even aware. Yet you see them, for you are the one who searches the heart. Clear me from the guilt of hidden sins!

v. 14

Also, prevent your servant from committing presumptuous sins! Do not let them rule over me! Only then —only if you forgive my hidden sins and protect me from presumptuous sins—'I will be a blameless sacrifice pleasing to you and, no longer threatened by the rule of presumptuous sins, I will be innocent of great crime (cf. Gen 4:7-8).

v. 15

Let me be a pleasing sacrifice to you, YHWH! Let the words of my mouth and the meditation of my heart, i.e., my thoughts, be an acceptable sacrifice before you, YHWH, my rock, who protects me from sin's threatening dominion, and my redeemer, who forgives all my iniquities!

Story Triangles

(Click diagram to enlarge)

Assumptions Table

Verse	Text (Hebrew)	Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources.	Proposition	Common Ground	Local Ground	Playground
1	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד	For the director. A psalm. By David.
2a	הַשָּׁמַ֗יִם מְֽסַפְּרִ֥ים כְּבֽוֹד־אֵ֑ל	The sky is declaring God’s honor,	The sky declares God's honor.	"In the beginning, God created the heavens and the earth" (Gen 1:1); the sky is "the work of YHWH's hands" (Ps 102:26; cf. Ps 8:4). The term אֵל identifies YHWH as the God of the universe, the creator of heaven and earth (see SDBH on EL: "with singular meaning: = the highest God, creator of heaven and earth"; cf. אלהים in Gen 1; on the use of אֵל see also Cassuto 1941, lectures 2-3). "Declaring God's honor" (i.e., praising God) often takes poetic form, especially in the Psalms.
2b	וּֽמַעֲשֵׂ֥ה יָ֝דָ֗יו מַגִּ֥יד הָרָקִֽיעַ׃	and the firmament is telling about the workmanship of his hands.	The firmament tells about the workmanship of God's hands.	God created the firmament on the second day of creation in order to separate the water above from the water below (Gen. 1). God called the firmament "sky" (Gen 1:8). The firmament was made of solid material (cf. Job 37:18; see also the ancient versions). "Historical evidence shows that virtually everyone in the ancient world believed in a solid firmament" (Seely, “The Firmament and the Water Above, Part 1,” 236; but see Walton 2011 who argues that the רקיע refers to a vast space ["expanse"]). "The first role of the rāqīʿa was to create the space in which people could live. The second... was to be a mechanism by which precipitation was controlled" (Walton 2011).
3a	י֣וֹם לְ֭יוֹם יַבִּ֣יעַֽ אֹ֑מֶר	Day after day pours out speech,	Day after day pours out speech.	On the first day of creation, before creating the sky, God created "day" and "night", i.e, he created time (Gen 1:3-5) God created the sun (which rules the day), the moon (which rules the night), and the stars, and he put them "in the firmament of the sky" (ברקיע השמים) in order to separate day from night and to illuminate the earth (Gen 1:14-15)
3b	וְלַ֥יְלָה לְּ֝לַ֗יְלָה יְחַוֶּה־דָּֽעַת׃	and night after night imparts knowledge.	Night after night imparts knowledge.
4a	אֵֽין־אֹ֭מֶר וְאֵ֣ין דְּבָרִ֑ים	There is no speech, and there are no words	There is speech and there are words whose sound is not being heard.	Everyone can see the sky Everyone experiences the movement of time (day and night)
4b	בְּ֝לִ֗י נִשְׁמָ֥ע קוֹלָֽם׃	whose sound is not being heard.
5a	בְּכָל־הָאָ֨רֶץ ׀ יָ֘צָ֤א קַוָּ֗ם	Its verse line has gone forth throughout the whole earth,	The sky's verse-line goes forth throughout the whole earth.	People who "declare" (v. 2a) words about God according to a rhythm (v. 3) are poets (on ספּר as associated with reciting a poem, see e.g. Ps 9:2b) "YHWH created the heavens and the earth" (Gen 1:1). Together "heaven" and "earth" represent the totality of God's creation.
5b	וּבִקְצֵ֣ה תֵ֭בֵל מִלֵּיהֶ֑ם	and its words [have gone forth] throughout the edge of the world.	The sky's words go forth throughout the edge of the world.
5c	לַ֝שֶּׁ֗מֶשׁ שָֽׂם־אֹ֥הֶל בָּהֶֽם׃	He has set up in it a home for the sun,	God sets up a home for the sun in the sky.	God placed the sun "in the firmament of the sky" (ברקיע השמים) YHWH has spread out the sky like a tent (Isa 40:22; 44:24; 45:12; 51:13; Zech 12:1; Ps 104:2)
6a	וְה֗וּא כְּ֭חָתָן יֹצֵ֣א מֵחֻפָּת֑וֹ	and he is like a bridegroom coming out of his tent.	The sun is like a bridegroom coming out of his tent.
6b	יָשִׂ֥ישׂ כְּ֝גִבּ֗וֹר לָר֥וּץ אֹֽרַח׃	He is glad, like a warrior, to run his course.	"The sun is glad, like a great one, to run his course."	The sun is like a runner who runs millions of miles every day. "In a brief day you race a course, hundreds thousands, millions of miles" (Egyptian sun god hymn, COS 1.27, 43). "to the limit of all that you made, Being Re, you reach their limits... though one sees you, your strides are unseen" (hymn to the Aten, COS 1.28) Great warriors (גבורים) are especially good runners (cf. Joel 2:7; Job 16:14), The sun is a king-like figure, the ruler over the day (cf. Gen 1:16; Ps 136:8), and kings were expected to be great warriors who could run long distances (cf. 2 Sam 1:23; 22:33, 37; see Demsky 2005; on the celestial bodies as warriors, cf. Jdg 5:20)
7a	מִקְצֵ֤ה הַשָּׁמַ֨יִם ׀ מֽוֹצָ֗אוֹ	His starting point is from the edge of the sky,	The sun's starting point is from the edge of the sky.	The sun rises (זרח) in the east (מזרח, קדם)
7b	וּתְקוּפָת֥וֹ עַל־קְצוֹתָ֑ם	and his turning point is at its edges,	The sun's turning point is at its edges.	The sun sets (בוא) in the west (ימה) The sun "reaches the ends of the lands every day" (Egyptian sun god hymn COS 1.27, 44), at which point he turns around and returns to his starting point "for this is the entrance for its nocturnal journey back under the earth" (HALOT; cf. Keel 1997, 22-23).
7c	וְאֵ֥ין נִ֝סְתָּ֗ר מֵֽחַמָּתוֹ׃	and nothing is hidden from his heat.	Something is hidden from the sun's heat.	The sun's heat is potentially deadly (cf. Ps 121:6; an Egyptian sandstone relief from the third century BC shows two cobras coming out of the winged sun [Keel 1997, Fig. 21])
8a	תּ֘וֹרַ֤ת יְהוָ֣ה תְּ֭מִימָה מְשִׁ֣יבַת נָ֑פֶשׁ	YHWH’s instruction is perfect, restoring life.	YHWH’s instruction is perfect. YHWH's instruction restores life.	The sun is closely associated with righteousness and law. "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). "And justice (הצדק) will be revealed like the sun (כשמש)..." (IQ27 I:6–7, García Martínez and Tigchelaar 1997, 66). Throughout the ANE, the sun-god is associated with righteousness and law (cf. Sarna 1965, 173). In Mesopotamia, 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). In Egypt, the sun-god Re "'judges the wicked from the just;' 'judges the weak the injured;' he is 'maker of righteousness'" (Sarna 1965, 173, citing Pritchard 1969, 24, 366-367). The sun gives and restores life "for you who revere my name, the sun of righteousness will rise with healing in its rays" (Mal 3:20 [4:2], NIV). "...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).
8b	עֵד֥וּת יְהוָ֥ה נֶ֝אֱמָנָ֗ה מַחְכִּ֥ימַת פֶּֽתִי׃	YHWH’s testimony is reliable, making simpletons wise.	YHWH’s testimony is reliable. YHWH’s testimony makes simpletons wise.	The sun endures forever "His offspring shall endure forever, his throne as long as the sun before me" (Ps 89:37, ESV). "...whose ordinances are permanent, whose ordinances stand fast and are not destroyed... whose statues fail not" (Sarna 1965, 173, citing Budge 1960, 112f) The sun-god is thought to give wisdom to people. "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" (Shamash hymn, COS 1.117, 419)
9a	פִּקּ֘וּדֵ֤י יְהוָ֣ה יְ֭שָׁרִים מְשַׂמְּחֵי־לֵ֑ב	YHWH’s commandments are just, causing the heart to rejoice.	YHWH’s commandments are just. YHWH's commandments cause the heart to rejoice.	The sun is associated with justice and uprightness (see notes on v. 8a) The sun causes joy "But 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). "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 wisest 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).
9b	מִצְוַ֥ת יְהוָ֥ה בָּ֝רָ֗ה מְאִירַ֥ת עֵינָֽיִם׃	YHWH’s command is flawless, giving light to the eyes.	YHWH’s command is flawless. YHWH's command gives light to the eyes.	The sun is "flawless" "fair as the moon, bright as the sun (בָּרָה֙ כַּֽחַמָּ֔ה)" (Song 6:10, NIV). The sun gives light "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). (See notes on v. 8b)
10a	יִרְאַ֤ת יְהוָ֨ה ׀ טְהוֹרָה֮ עוֹמֶ֪דֶת לָ֫עַ֥ד	Fearing YHWH is pure, enduring forever.	Fearing YHWH is pure. Fearing YHWH endures forever.
10b	מִֽשְׁפְּטֵי־יְהוָ֥ה אֱמֶ֑ת צָֽדְק֥וּ יַחְדָּֽו׃	YHWH’s rules are true; they are altogether right;	YHWH's rules are true. YHWH's rules are altogether right.	The sun is associated with righteousness (see notes on v. 8a)
11a	הַֽנֶּחֱמָדִ֗ים מִ֭זָּהָב וּמִפַּ֣ז רָ֑ב	those which are more desirable than gold, even much pure gold,	"YHWH's rules are more desirable than gold, even much pure gold,"	The sun god is said to be finer than gold. "fine gold does not match your splendor" (Egyptian sun god hymn, COS 1.27, 43)
11b	וּמְתוּקִ֥ים מִ֝דְּבַ֗שׁ וְנֹ֣פֶת צוּפִֽים׃	and sweeter than honey, even virgin honey from the honeycomb.	"YHWH's rules are sweeter than honey, even virgin honey from the honeycomb."	The sun god is said to be sweet "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).
12a	גַּֽם־עַ֭בְדְּךָ נִזְהָ֣ר בָּהֶ֑ם	Furthermore, your servant is warned by them.	YHWH's servant is warned by YHWH's rules	The sun not only brings enormous benefits, it also exposes darkness. In the same way, YHWH's law exposes sin. "At the brightness of your light, humankind's footprints become visible" (Shamash hymn, COS 1.117, 418). When the prophet Isaiah heard the Seraphim declaring the glory of God, he became aware of his own uncleanness, particularly the uncleanness of his speech (Isa 6; cf. Ps 19:15), and he recognized the peril of his situation (אוי לי כי נדמיתי, Isa 6:5). (Similarly, when David hears the sky declaring the glory of God and when he feels the heat of YHWH's all-searching Word, which is like the sun, he is "warned" i.e., he is made aware of his perilous situation). The word "warned" (נזהר) is associated with illumination. "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).
12b	בְּ֝שָׁמְרָ֗ם עֵ֣קֶב רָֽב׃	There is great reward in keeping them.	There is great reward in keeping YHWH's rules	"Keeping" the commands enabled Israel to possess the land (Deut 11:8) Keeping the commands was also necessary in order to remain in the land (Deut 11:9), because if the people kept the commands, then YHWH sent seasonal rains (Deut 11:10-17).
13a	שְׁגִיא֥וֹת מִֽי־יָבִ֑ין	Who can discern mistakes?	Someone realizes his own mistakes	Mistakes are sins which a person commits consciously and inadvertently. "Either the offender knows the law but accidentally violates it or he acts deliberately without knowing he did wrong" (Milgrom 1968)
13b	מִֽנִּסְתָּר֥וֹת נַקֵּֽנִי׃	Clear me from the guilt of hidden sins!	YHWH clears his servant from the guilt of hidden sins	Hidden sins are sins which a person commits unconsciously (see Milgrom 1968, 120; cf. 1QS 5:11-12)
14a	גַּ֤ם מִזֵּדִ֨ים ׀ חֲשֹׂ֬ךְ עַבְדֶּ֗ךָ	Also, prevent your servant from committing presumptuous sins!	YHWH prevents his servant from committing presumptuous sins	Presumptuous sins are sins which a person commits consciously and deliberately, knowing that he is violating YHWH's law (cf. Exod 21:14)
14b	אַֽל־יִמְשְׁלוּ־בִ֣י	Do not let them rule over me!	Presumptuous sins rule over YHWH's servant	Sin threatens to rule over people, but people must rule over sin (cf. Gen 4:7) Sacrifices must be "blameless" (תמים) if they are to be acceptable (לרצון) to YHWH
	אָ֣ז אֵיתָ֑ם	Then I will be blameless	YHWH's servant is blameless	If a person is ruled by sin, then that person will commit great crime (cf. Gen 4)
14c	וְ֝נִקֵּ֗יתִי מִפֶּ֥שַֽׁע רָֽב׃	and innocent of great crime.	YHWH's servant is innocent of great crime
15a	יִֽהְי֥וּ לְרָצ֨וֹן ׀ אִמְרֵי־פ֡י	Let the words of my mouth and the meditation of my heart	The words of David's mouth and the meditation of his heart are acceptable before YHWH, his rock and his redeemer	Blameless sacrifices are acceptable (לרצון) to YHWH. Cf. note on lexical semantics: The phrase היה לרצון usually refers to "(divine) acceptance, oft. of sacrifice or of people offering a sacrifice to Y[HWH]" (DCH). Just as a sacrificial animal with any defect was not acceptable to YHWH (Lev 22:20 לֹ֥א לְרָצֹ֖ון יִהְיֶ֥ה) but only those animals which were 'blameless' (Lev 22:21, תָּמִ֤ים יִֽהְיֶה֙ לְרָצֹ֔ון), so the psalmist, now that YHWH has made him 'blameless' (איתם, v. 14b), can offer words which are acceptable to YHWH. Words and thoughts represent a person's overall moral state
15b	וְהֶגְי֣וֹן לִבִּ֣י לְפָנֶ֑יךָ	be acceptable before you,
15c	יְ֝הוָ֗ה צוּרִ֥י וְגֹאֲלִֽי׃	YHWH, my rock and my redeemer!

Sun-Warrior (Ps 19:6b)
	Input 1: Sun	Input 2: Warrior
Preparation	Rises in the morning	Wakes up (Joel 4:9; Ps 78:65) and goes out to fight (Isa 42:13; Jer 46:9).
Activity	Goes across the entire world in a single day	Capable of amazing physical feats (2 Sam 23:8ff), including running long distances without going off course (Joel 2:7; cf. Job 16:14)
Potential for harm	Potentially deadly to those who are unsheltered (cf. Isa. 49:10; Jon. 4:8; Ps. 121:6)	Fierce (Jer 20:11; Ezek 32:12) and deadly to the unprotected
Weapons	Intense light and heat (cf. v. 7c)	Sword (Zech 10:5; Ps 45:4), bow (1 Sam 2:4; Isa 21:17; Jer 5:16; 50:9; Ps 120:4; 127:4), shield (2 Sam 1:22; Jer 46:9; Nah 2:4; Song 4:4)
Victory	Overcomes the darkness	Defeats his enemies and wins victory (cf. Jer 14:9; Zeph 3:17).
Emotional association	The rising of the sun causes people to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)	Terror for the warrior's enemies and joy for the warrior's people (cf. Zech 10:7); the warrior himself is sometimes joyful (Zech 10:7; Zeph 3:17; sometimes the association with joy is related to the association with wine, cf. Zech 10:7; Ps 78:65)
Blend	The warrior-sun
Implicatures	The warrior-sun wakes up in the morning and goes out to fight against the darkness with its intense heat and light. The warrior-sun daily performs an incredible feat of strength, running across the entire world in a single day.
Figure Prominence	MEDIUM This figure is explicitly marked as a simile and is, therefore, high in prominence. At the same time, however, the image is not sustained or developed. Instead, it is immediately transformed in v. 6b to another, related image: the sun as a warrior.

Psalmist-Sacrifice (Ps 19:14-15)
	Input 1: Psalmist	Input 2: Sacrifice
Goal	to please YHWH (cf. v. 15, specifically with his words and thoughts which are a synecdoche for his whole person)	to be acceptable before YHWH, to be pleasing to him (cf. Lev 1:3 לִרְצֹנ֖וֹ לִפְנֵ֥י יְהוָֽה)
Requirement	must live according to YHWH's covenant instruction	must conform to YHWH's law
	must be morally blameless, with profound moral uprightness and integrity (SDBH entry for תָּמִים) if he is to be pleasing to YHWH (cf. Ps 15:1-2)	must be blameless (תָּמִים), i.e., without physical defect, if it is to be acceptable (cf. Lev 22:21—תָּמִ֤ים יִֽהְיֶה֙ לְרָצ֔וֹן כָּל־מ֖וּם לֹ֥א יִהְיֶה־בּֽוֹ)
Blend	The living sacrifice
Implicatures	The goal of life is to be acceptable before YHWH Only people who live according to YHWH's covenant instruction are reckoned blameless and thereby acceptable to YHWH Sin, i.e., mistakes, hidden sins, and presumptuous sins (vv. 13-14) render a person morally blemished and unacceptable to YHWH In order to reach a state of blamelessness and be acceptable before YHWH, people need YHWH's forgiveness and protection (vv. 13-15)
Figure Prominence	MEDIUM The sacrifice imagery is subtle and the coherence of the psalm is not greatly affected if it goes unnoticed or untranslated. At the same time, the imagery probably would have been unmistakable to the earliest readers; the phrase הָיָה לְרָצוֹן לִפְנֵי יְהוָה clearly evokes the notion of sacrifice, and so does (in hindsight) the word אֵיתָם (v. 14b), which is a key word in the psalm—the root תמם forms an inclusio around the second half of the psalm (see poetic structure). The sacrificial imagery is thus sustained throughout vv. 14-15. It also connects these verses to the cultic language used in the previous verse (שְׁגִיאוֹת).

The Sky Declaring God's Honor (vv. 2-5)
	Input 1: Sky	Input 2: Poet
Topic described	The sky (specifically the continuation of the created order which is observable in the sky) shows God's honor (cf. v. 2).	Poets can declare (ספר) the honor of YHWH (cf. Ps 9:2) or the honor of a king (cf. Ps 45:2).
Means	The sky communicates through the continued sequence of day and night (cf. v. 3).	Poets communicate rhythmically, generally through song.
Skill level	The sky is beautiful and awe-inspiring (cf. Ps 8).	Poets communicate with skill (e.g., prosody, alliteration, word play, images, etc.).
Audience	Everyone can see the sky (cf. v. 5ab).	Poets recite to an audience.
Blend	Sky acting as a poet
Implicatures	The sky is constantly reciting (even singing) a poem. The topic of the sky's poem is God's honor and skill (cf. v. 2). The rhythm of the sky's poem is the rhythmic alternation of day and night (cf. קַו ['measured verse line'] in v. 5a). The sky has a universal audience; everyone can listen to the sky's poem. The artistry of the sky's poem lies in the power and beauty of the celestial bodies (sun, moon, and stars) and their patterned movements across the sky (cf. Ps 8:4). Just as poems are characterized by patterned repetition, so the movements of the sun, moon, and stars are characterized by patterned repetition.
Figure Prominence	HIGH. Personification itself, which is very common in Hebrew poetry, is low in prominence. The image here, however, which is sustained and developed across several verses (vv. 2-5), grows to a point of high prominence. It contributes to the theme of speech which is key to understanding the psalm. The psalm begins with the glorious speech of the sky (vv. 2-7), moves on to discuss the perfect speech of YHWH's Word (vv. 8-11), and closes with the inglorious and imperfect speech of YHWH's servant (vv. 12-15). Thus, the personification of the sky as a poet not only contributes to the poem's liveliness and beauty, it also contributes to the main theme of the psalm.

Sun-Bridegroom (Ps 19:6a)
	Input 1: Sun	Input 2: Bridegroom
Motion	Rises in the east and sets in the west	Exits his honeymoon-tent (חֻפָּה) in the morning (v. 6a, cf. Joel 2:16) and returns in the evening
Appearance	Radiant, beautiful (cf. Song 6:10, where a beautiful bride is compared to the sun), perhaps wearing light as splendid clothing (cf. Ps 104:2) (cf. association of sun with תְּפְאֶרֶת in Isa 60:19-20)	Dressed in fine clothes, including a turban (פְּאֵר cf. Isa 61:10)
Emotional association	The rising of the sun causes people to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)	Bridegrooms are joyful (e.g., מְשׂוֹשׂ חָתָן in Isa 62:5; Jer 7:34; 16:9; 33:11), and the joyful occasion of their marriage brings joy to others (cf. SDBH: often associated with joy)
Blend	The bridegroom-sun
Implicatures	The bridegroom-sun wakes up in the morning and leaves his tent. The bridegroom-sun is dressed in splendid clothing that befits the occasion of his wedding. The bridegroom-sun is full of joy and brings joy to others. The bridegroom-sun begins the day exuberantly, every day as if just starting out in life, full of all the hope and joy of a newly married couple.
Figure Prominence	MEDIUM This figure is explicitly marked as a simile and is, therefore, relatively high in prominence. At the same time, however, the image is not sustained or developed. Instead, it is immediately transformed in v. 6b to another, related image: the sun as a warrior.

Instruction-Sun (Ps 19:8-11)
	Input 1: YHWH's covenant instruction	Input 2: Sun
Source	Given by YHWH	Created by YHWH (Gen 1:16)
Purpose	To teach Israel how to live as YHWH's people; to illuminate the paths of life (cf. Ps 119:105)	To illuminate the earth (Gen 1:15)
	To distinguish YHWH's people from the nations (cf. Exod 19:5-6; Lev 20:24; 1 Kgs 8:53 [הבדיל])	To separate (להבדיל) day from night (Gen 1:14)
	To be the means by which YHWH rules over his people; to govern the behavior of his people	To rule the day (Gen 1:16)
Attributes	Perfect (v. 8a); flawless (בָּרָה v. 9b)	Flawless/bright (בָּרָה֙ כַּֽחַמָּ֔ה) (Song 6:10)
	True (אֱמֶת v. 10b) and, therefore, reliable (נֶאֱמָנָה v. 8b)	Faithful to rise every morning and, therefore, a reliable witness to the continuation of the created order (cf. Gen 8:22; Ps 89:37-38)
	Just (v. 9a); righteous (v. 10b)	A symbol of righteousness and justice (cf. Mal 3:20; IQ27 I:6–7; the Hammurabi stele; cf. Sarna 1965, 173).
	Pure (טְהוֹרָה v. 10a)	Associated with the pure (טְהוֹרָה) (cf. טֹהַר in Exod 24:10; טְהָרוֹ in Ps 89:45; cf. Eaton 1968)
Benefits	Restores life (v. 8a)	Gives and restores life (cf. Mal 3:20; the Great Hymn to the Aten in COS 1.28; cf. Sarna 1965, 173).
	Makes wise (v. 8b)	Associated with the gift of wisdom (cf. the Shamash Hymn in COS 1.1117), perhaps insofar as wisdom is associated with light
	Causes to rejoice (v. 9a)	Causes to rejoice (cf. Mal 3:20; Hymn to Egyptian sun god in COS 1.27; COS 1.25; cf. Sarna 1965, 174)
	Gives light to eyes (v. 9b), i.e., brings spiritual refreshment	Gives light to eyes
Potential dangers	Brings a curse on Israel if they do not keep it (cf. Deut 28:15-68	Strikes (הכה) people who are unprotected (Isa. 49:10; Jon. 4:8; Ps. 121:6)
Temporal duration	Enduring forever (v. 10a)	Enduring forever (cf. Ps 89:37)
Blend	YHWH's sun-like covenant instruction
Implicatures	Just as nothing is hidden from the sun's heat (v. 7c), so no sin is hidden from the 'heat' of YHWH's instruction; in the 'light' of YHWH's instruction, every action, thought, and motive is exposed for what it is (cf. vv. 12-15). Just as the sun is the source of all physical life and energy on the earth, so YHWH's instruction is the source of all spiritual life and energy among his people.
Figure Prominence	HIGH In one sense, the image is subtle and low in prominence, because the psalm never explicitly compares YHWH's instruction to the sun. However, by putting the description of YHWH's instruction (vv. 8-10) immediately after the description of the sun (vv. 5c-7) and by using terms to describe YHWH's instruction which are also appropriate to the sun, the psalm strongly encourages a comparison between the sun and YHWH's instruction. Indeed, it is the recognition of this implicit comparison that unlocks the meaning of the whole psalm (see the Story Behind triangles, where the main parts of the psalm are linked by the assumption YHWH's instruction is like the sun).

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