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Psalm 4
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Verse-by-Verse Notes
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Welcome to the DRAFT Verse-by-Verse Notes for Psalm 4!
The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.
The discussion of each verse of this psalm includes the following items.
- A link to the part of the overview video where the verse in question is discussed.
- The verse in Hebrew and English.[1]
- An expanded paraphrase of the verse.[2]
- A grammatical diagram of the verse, which includes glosses for each word and phrase.[3]
- A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).
Superscription (v. 1)
v. 1
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 1 | לַמְנַצֵּ֥חַ בִּנְגִינ֗וֹת מִזְמ֥וֹר לְדָוִֽד׃ | For the director. With stringed instruments. A psalm. By David. |
Expanded Paraphrase
For the director. With stringed instruments. A psalm. By David, the king of Israel, who, as the people's king and representative, was held responsible for the land's fertility.
Grammatical Diagram
Notes
- See our discussion of לַמְנַצֵחַ and the Translation Challenges.[4]
- See our discussion of לְדָוִד.
Relief (v. 2)
The psalm opens with a celebratory recounting of YHWH's help. The psalmist, it appears, was in some kind of "distress" (v. 2b), but he called out to YHWH (v. 2a), and YHWH graciously answered him and gave him relief. YHWH has thus proven himself to be "the God who makes things right" for him.
The nature of the distress and the relief, described in vague, general terms in v. 2, will become clear in vv. 7–9. These final verses describe YHWH's recent blessing in the harvest: "you have put joy in my heart since the time their grain and their new wine multiplied." It appears, then, that the "relief" YHWH gave (v. 2) is related to his gift of rain (cf. "good" in v. 7) and an abundant harvest (v. 8), which resulted in peaceful and secure living in the land (v. 9). The "distress," therefore, must have been some kind of threat to a successful harvest, perhaps a drought. In the land of Canaan, successful harvests were dependent on the right amounts of rain at the right times (cf. Deut 11:11–12; Lev 26:4).
We can imagine the "Story behind the psalm" as something like the following:
The identity of the psalmist as "David," the king, is signficant. The king represented the people, yet he was also distinct from them (cf. the "we" and "I" language in vv. 7–9). The people's relationship to YHWH was, in some ways, mediated by their king,[5] and so the king was held responsible for the land's fertility, for securing divine blessing on the land (cf. Pss 72; 144; 2 Sam 23:3–4).[6] When the people needed a good harvest and the land needed rain, the king called out to YHWH for help (v. 2).
v. 2
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 2a | בְּקָרְאִ֡י *עָנָנִי* ׀ אֱלֹ֘הֵ֤י צִדְקִ֗י | When I called out, the God who makes things right for me answered me. |
| 2b | בַּ֭צָּר הִרְחַ֣בְתָּ לִּ֑י | In the distress, you granted me relief. |
| 2c | חַנַּנִי וְשָׁמַע* תְּפִלָּתִֽי׃* | He was merciful to me and heard my prayer. |
Expanded Paraphrase
We were in distress. Our livelihood depends on rain, and, for some time, we did not receive any rain. But then I called out to YHWH, and he answered and blessed us with rain and a bountiful harvest! When I called out, the God who makes things right for me answered me. YHWH, in the narrow straits of distress, you granted me relief and brought me out into a wide-open, peaceful place. He was merciful to me and heard my prayer.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Clause
Subject
ConstructChain <gloss="the God of my righteousness >> the God who makes things right for me">
noun: אֱלֹהֵי God
noun: צִדְקִ righteousness
suffix-pronoun: י me
Predicate
verb: עָנָ answered <status="revocalization">
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase <gloss="when I called out">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ calling out
suffix-pronoun: י me
Fragment
Clause
Subject
Predicate
verb: הִרְחַבְתָּ you enlarged >> you granted relief
Adverbial
PrepositionalPhrase
Preposition
preposition: בַּ in
Object
article: ה (the) <status="elided">
noun: צָּר narrow space >> distress
Adverbial
PrepositionalPhrase
Preposition
preposition: לִּ to
Object
suffix-pronoun: י me
Fragment
ClauseCluster
Clause
Predicate
verb: חַנַּ he was merciful to <status="revocalization">
Object
suffix-pronoun: נִי me
Conjunction
conjunction: וְ and <status="revocalization">
Clause
Predicate
verb: שָׁמַע he heard <status="revocalization">
Object
ConstructChain <gloss="my prayer">
noun: תְּפִלָּתִ prayer
suffix-pronoun: י me
Notes
- The main verbs in v. 2a and v. 2c should probably be vocalized as indicatives: answered (עָנָנִי)... was merciful and heard (חַנַּנִי וְשָׁמַע).[7] For a detailed discussion of the issue, see The Verbs in Ps 4:2. The traditional vocalization of the verbs in v. 2ac as imperatives, represented by the MT, is problematic for two reasons. In the first place, it creates a jarring shift from imperative (v. 2a) to qatal (v. 2b) back to imperative (v. 2c). Various attempts have been made to account for the shift, including (1) interpreting v. 2b as a relative clause, (2) interpreting the qatal verb in v. 2b as future tense, (3) interpreting the qatal verb in v. 2b as a precative. But none of these options is persuasive. Secondly—and this is the more important issue with the MT vocalization—the imperatives do not make sense in light of the rest of the psalm. Vocalizing the verbs in v. 2 as imperatives ("answer... be merciful and hear my prayer!") creates an expectation that the psalmist is about to articulate some request to YHWH, but the rest of the psalm does not contain any request, nor does it presuppose any current distress.[8] On the contrary, vv. 8–9 presuppose a situation in which YHWH has put joy in the psalmist's heart by giving the people an abundance of grain and new wine, so that the psalmist can lie down and fall asleep in peace. In this context, it makes the most sense to understand all of the verbs in v. 2 as past-tense indicatives. Indeed, looking at the bare consonantal text, the only morphologically unambiguous form in v. 2 is הרחבת, clearly a qatal form, and the consonants of the other verb forms readily admit vocalization as qatal verbs. The revocalization of these verbs results in a reading that does justice to the expected past-tense verbal semantics of הרחבת, fits best within the psalm as a whole, and makes for a fitting parallel between v. 2a and v. 2b—"When (בּ) I called out, the God of my righteousness answered me (qatal) // "In (בּ) the distress, you gave me relief (qatal)."
- In this context, the word right (צֶדֶק) probably belongs to the same lexical domain as words like "security" (יֶשַׁע; cf. the analogous phrase אֱלֹהֵי יִשְׁעִי) and "peace" (שָׁלוֹם, see v. 9) and to the contextual domain of "well-being." The poetic correspondence between v. 2 and v. 9 connects the notions of "right-ness" (v. 2) and "peace" (שָׁלוֹם, v. 9). Together, these two concepts "describe fortunate, well-ordered circumstances."[9] The typical gloss "righteousness," with its legal associations, is not appropriate in this context (see the following Venn Diagram).
- Among the glosses given by SDBH, "prosperity" might be appropriate.[10] The prominent use of צֶדֶק in Ps 85 is instructive, because this psalm parallels Psalm 4 in some striking ways (in addition to "righteousness" and "peace," note the theme of harvest [cf. Ps 4:8] and YHWH's giving of "what is good" [cf. Ps 4:7]): "Love and faithfulness meet together; צֶדֶק and שָׁלֹום kiss each other. Faithfulness springs forth from the earth, and צֶדֶק looks down from heaven. The Lord will indeed give what is good, and our land will yield its harvest. צֶדֶק goes before him and prepares the way for his steps" (Ps 85:11-14, NIV adapted). But this gloss, too, has its problems (see the following Venn Diagram).
- In the end, we have chosen the rather paraphrastic gloss: "God who makes things right for me." This gloss accurately conveys the meaning and preserves the crucial poetic connection between צֶדֶק in v. 2 ("right") and צֶדֶק in v. 6 ("right") (see below).
- The phrase אֱלֹהֵי צִדְקִי (lit.: "God of righteousness of me") has been understood and translated in various ways. The NET, for example, says, "God who vindicates me!" i.e., the God who recognizes my righteousness and declares me to be in the right.[11] According to this interpretation, the phrase is a condensed version of the clause in Ps 18:21—"YHWH deals with me according to my righteousness" (יִגְמְלֵנִי יְהוָה כְּצִדְקִי).[12] Other translations say "my righteous God."[13] According to this view, the word צֶדֶק denotes a characteristic of God, and the pronominal suffix "my" does not modify צֶדֶק alone, but the whole phrase אֱלֹהֵי צֶדֶק.[14] As Goldingay explains, "YHWH is God of צדק in the sense of being committed to doing the right thing by people, especially when they are in need."[15] We prefer to interpret the clause as "the God who makes things right for me, namely by letting me triumph over adversity."[16] In other words, "God" (אֱלֹהֵי) is the agent who brings about a state of "right-ness" or "prosperity" (צֶדֶק) for the sake of "me."[17] In this way, the phrase is analogous to "the God who saves me" (אֱלֹהֵי יִשְׁעִי) in Ps 25:5, i.e., the God who brings about a state of salvation for me. Note that צֶדֶק is sometimes collocated with "salvation" (ישׁע) and can refer to "salvation, well-being... salvation which comes from God."[18]
- The phrase When I called out (בְּקָרְאִי) is fronted as a frame setter. The past-tense understanding of this phrase is based on the past-tense interpretation of the main verb which it modifies ("answered").[19] The phrase is important to the structure of the poem. Not only is the first word of the poem, but it is repeated in v. 4b: "YHWH hears when I call out (בְּקָרְאִי) to him." Furthermore, in a poem where "light" is a prominent theme (see especially v. 7), it is probably not a coincidence that the word for "when I cry out" (בְּקָרְאִי) sounds similar to the Hebrew word for "morning" (בֹּקֶר).
- The word granted relief (הִרְחַבְתָּ) means "literally: to enlarge (for someone); hence: = causative action by which humans or deities grant relief to (other) humans by alleviating difficult circumstances" (SDBH). See e.g., Gen 26:22—"Now YHWH has made room for us (הִרְחִיב יְהוָה לָנוּ)." Similarly, the word distress (צַר) is associated with "narrowness." See e.g., Num 22:26—"He stood in a narrow place (בְּמָקֹום צָר)." SDBH defines it as "a process by which humans go through extremely difficult circumstances, resulting in severe anxiety, ◄ as if one were confined to a narrow and cramped space from which there is no escape." The poet is playing with a spatial conceptual metaphor: "you gave me space when I was in a tight place." Cf. NET: "Though I am hemmed in, you will lead me into a wide, open place."
- The verbal semantics of הִרְחַבְתָּ (v. 2b) are debated. This verb is a qatal verb, and qatal verbs are typically past tense. For this reason, the ESV translates the clause as "You have given me relief when I was in distress," and the GNT as "When I was in trouble, you helped me" (so also KJV, ESV, NEB, NASB, CSB, GNT, CEV). The Septuagint and Jerome also understood this verb as past tense. Some interpreters have argued, however, that a past tense verb does not fit well in the context and that הִרְחַבְתָּ is more likely precative, i.e., "a directive mood that signals that the utterance is a request."[20] According to the MT vocalization of v. 2, הִרְחַבְתָּ fits the criteria proposed by Buttenwieser, namely, that precatives are "invariably found alternating with the imperfect or the imperative."[21] Goldingay says that "the broader as well as the narrower context of the psalm supports the precative understanding," since there is no other "prayer" (תפלה, v.2c) in the psalm.[22] Hence, the NIV translates this clause as "Give me relief from my distress", and the NLT as "Free me from my troubles." However, the category of "precative perfect" in Hebrew poetry is dubious,[23] and, as in every other case of the so-called precative perfect, "it is also possible to postulate that one of the more typical senses of the qatal/perfect (e.g., present perfect) is involved."[24] In this case, all of the verbs in v. 2 are likely indicative (see above). But even if the imperative vocalization is retained for the verbs in v. 2ac, the qatal verb in v. 2b is best understood as an indicative. See The Verbs in Ps 4:2 for a detailed discussion.
- To hear (שׁמע) someone's prayer (תְּפִלָּה) means not only to perceive the sounds that someone is saying, but to listen favorably and to grant their request.[25]
Invitation (vv. 3-6)
The psalm divides into three parts based on shifts in the addressee.[26] Whereas v. 2 (or, at least, the central part of it) was addressed to YHWH ("you gave me relief"), vv. 3-6 are addressed to "mortal humans," i.e., to the mass of humanity who worship idols (v. 3) and look for "something good" wherever they can get it (v. 7a).
YHWH's blessing on Israel has implications for these people, that is, for "mortal humans" everywhere. Israel was meant to be an example, showing others what it looks like to live under YHWH's blessing (cf. Deut 4:6–7; 1 Kgs 8:41–43; Zech 8:20–23; cf. Gen 12:1–3). In this sense, YHWH's blessing on Israel was like a "banner" (נֵס), which is "used to identify a particular group" (SDBH) and point the way to a place of security and rest (cf. Isa 11:10–12; Jer 4:6; Ps 60:6).[27] If others repent and trust in YHWH (v. 6), then they can enjoy his blessing, too. The psalmist's speech to humanity in vv. 3–6 is rhetorically harsh (see esp. v. 3), but it is ultimately aimed at their repentance and flourishing.
The poetic structure groups the address to humanity into three parts.
- Initial rebuke in the form of a question (v. 3)
- Call to fearful, silent reflection (vv. 4–5)
- Call to repentance and trust (v. 6)
The exhortation to "sacrifice right sacrifices" in v. 6 is especially noteworthy. The phrase comes from Moses' blessing in Deut 33, to which Psalm 4 has many connections. In this blessing, Moses prophesied that Israel would be blessed with abundant harvests in the land (Deut 33:28), and that they would "invite foreigners to their mountain and offer the right sacrifices there" (Deut 33:19, GNT). In vv. 3–6, the psalmist does exactly that: invite foreigners to "offer right sacrifices" to YHWH (v. 6).
The following visual summarizes the relationships amongs the characters, or participants, in this psalm, including the relationship between the psalmist and the "mortal humans."
v. 3
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 3a | *בְּנֵ֥י אִ֡ישׁ עַד־מֶ֬ה *כִבְדֵי לֵב | Mortal humans, how long [will you be] heavy-hearted? |
| 3b | לָמָּה* תֶּאֱהָב֣וּן רִ֑יק תְּבַקְשׁ֖וּ כָזָ֣ב סֶֽלָה׃* | Why would you love what is worthless, seek what is false? Selah. |
Expanded Paraphrase
YHWH has blessed us, not only for our own sake, but so that others would recognize how good he is and join us in worshiping and trusting in him. And so, I say to people all over the world, to you mortal humans who worship idols, who look to gods other than YHWH for blessing: how long [will you be] stubborn and heavy-hearted and cling to worthless idols? How long will you harden your hearts like Pharaoh and refuse to acknowledge that YHWH is the true God and that he alone can truly bless? Why would you love and devote yourselves to what is worthless, to gods who are nothing more than emptiness and vanity, and why would you seek what is false, idols that do not satisfy or deliver on their promises, but are nothing more than falsehood? Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Vocative
Nominal
ConstructChain <gloss="mortal humans">
noun: בְּנֵי sons
noun: אִישׁ man
Fragment
Clause
Predicate
verb: will you be
Adverbial
PrepositionalPhrase <gloss="how long?">
Preposition
preposition: עַד until
Object
noun: מֶה what?
Complement
ConstructChain <gloss="heavy-hearted">
noun: כִבְדֵי heavy <status="revocalization">
noun: לֵב heart <status="emendation">
Fragment
ClauseCluster
Clause
Predicate
verb: תֶּאֱהָבוּן would you love
Object
noun: רִיק vanity >> what is worthless
Adverbial
adverb: לָמָּה why <status="emendation">
Conjunction
conjunction: וּ <status="alternative emendation">
Clause
Predicate
verb: תְבַקְשׁוּ would you seek
Object
noun: כָזָב falsehood >> what is false
Adverbial
adverb: לָמָּה why <status="elided">
Fragment
particle: סֶלָה selah
Notes
- Many interpreters have understood the phrase mortal humans (בְּנֵי אִישׁ, lit.: "sons of a man") as a reference to "men of rank." HALOT, for example, glosses the phrase as "distinguished people," the CSB has "exalted ones," and the GWT has "important people."[28] The main evidence for this view is in Pss 49:3 and 62:10, where "men of high degree (בְּנֵי אִישׁ) are contrasted with those of no rank (בְּנֵי אָדָם)."[29] But in Pss 49:3 and 62:10 the phrase "exalted ones" (בְּנֵי אִישׁ) is paired and contrasted with the phrase "common ones" (בְּנֵי אָדָם). In Ps 4, however, there is no contrast to "common ones." Instead, the usage in Ps 4:3 is more similar to the usage of the phrase in Lam 3:33, where the same phrase "sons of man" (בְּנֵי אִישׁ) stands on its own and "refers to people or mankind in general,"[30] with a focus on their frail humanness and mortality: "For he is not predisposed to afflict or to grieve people (בְּנֵי אִישׁ)" (Lam 3:33). The word אִישׁ by itself is often used in this sense. E.g., Num 23:19—"God is not human (אִישׁ), that he should lie, not a human being (בֶן־אָדָם), that he should change his mind" (NIV). It seems likely, therefore, that the psalmist identifies those to whom he speaks as "mortal as distinct from God."[31] The NEB accurately translates the phrase as "mortal men." The vocative "mortal humans" is clause-initial to identify the addressee.[32]
- There is an important textual issue in v. 3. The MT, represented by the most modern translations, says, "How long will you people turn my glory into shame? How long will you love delusions and seek false gods?" (NIV) The Septuagint, by contrast, represented by the NJB, says "Children of men, how long will you be heavy of heart, why love what is vain and chase after illusions?" (NJB). For a detailed discussion of the issue, see The Text of Ps 4:3. In the end, although there are good arguments for both readings, the reading of the Septuagint ("heavy-hearted") is a better fit overall. The designation of the addressees as "heavy of heart," i.e., stubbornly resistant to God's will, fits well with the exasperated question "how long...?" (cf. Exod 10:3). The characterization of the addressees as stubbornly resisting God's will (v. 3a) also fits well with the parallel description of the addressees worshipping false gods. Finally, the collocation "heavy"-"heart" is always elsewhere associated with the Exodus event and with the plagues in particular (Exod 7:14; 8:11, 28; 9:7, 34; 10:1; 1 Sam 6:6). Similarly, the word "set apart, treat in a special way" (הִפְלָה) in the very next verse (v. 4) only occurs elsewhere in the context of the Exodus plagues (Exod 8:18; 9:4; 11:7). It would be a remarkable a coincidence if a scribal error in the Septuagint's Vorlage led to such a connection. The better explanation for the connection is that the Septuagint's reading is the earlier reading and that the connection is deliberate, with Ps 4:3-4 alluding to the Exodus event and the plagues in particular.
- The phrase heavy-hearted (כִבְדֵי לֵב) (cf. the common phrase יִשְׁרֵי לֵב) is an idiom that means "stubborn." The collocation "heavy"-"heart" is always elsewhere associated with the Exodus event and with the plagues in particular.[33] The Pharaoh of the Exodus is the prototypical example of what it means to be "heavy of heart:" "Pharaoh’s heart is stubborn (כָּבֵד לֵב פַּרְעֹה), and he still refuses to let the people go" (Exod 7:14, NLT).
- According to the Septuagint, verse 3b begins with the interrogative why? (לָמָּה). With yiqtol/imperfect verbs, the question "why" is "deprecating, or introducing rhetorically, the reason why something should, or should not, be done, why should …?"[34]
- The phrases love what is worthless (תֶּאֱהָבוּן רִיק) and seek what is false (תְּבַקְשׁוּ כָזָב) in v. 3b probably refer to the worship of false gods.[35] The words "what is worthless" (רִיק) and "what is false" (כָזָב) are euphemisms for idols. The REB, for example, says, "setting your hearts on empty idols and resorting to false gods?" Similarly, the NIV has "love delusions and seek false gods." Most translations, however, interpret "what is worthless" and "what is false" as a reference to false accusations that the people are bringing against the psalmist. The NLT, for example, says "How long will you make groundless accusations? How long will you continue your lies?" (cf. NRSV, ESV, HFA, NGÜ, GNB, NFC. For this interpretation). But if "falsehood" (כָזָב) refers to "groundless accusations" (NLT), then we would not expect it to be the object of the verb "seek" (תְּבַקְשׁוּ). As Wilson notes, "elsewhere in the OT, humans are said to 'speak' lies, never to 'seek' them."[36] The word "seek" (בּקשׁ) is used, however, for seeking after a god,[37] and so is the verb "love" (אהב).[38] Likewise, the word "what is false" (כָזָב) is elsewhere used to refer to false gods. The prophet Amos, for example, says that the people "have been led astray by false gods (כִּזְבֵיהֶם), the gods their ancestors followed" (Amos 2:4, NIV). Although the word "what is worthless" (רִיק) does not elsewhere refer to idols, some of its synonyms (other words belonging to the same semantic domain of 'emptiness') are used in this sense.[39] Thus, the "mortal humans" appear to be engaging in idolatry, "a perversion of pious Israelite practice — namely, 'to love Yahweh' and 'to seek Yahweh.'"[40]
v. 4
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 4a | וּדְע֗וּ כִּֽי־הִפְלָ֣ה יְ֭הוָה חָסִ֣יד ל֑וֹ | But know that YHWH has set apart one who is loyal to him. |
| 4b | יְהוָ֥ה יִ֝שְׁמַ֗ע בְּקָרְאִ֥י אֵלָֽיו׃ | YHWH hears when I call out to him. |
Expanded Paraphrase
But know that YHWH, the one true God, has set apart Israel and Israel's king, one who is loyal to him, for special treatment. See how YHWH has blessed us! It's obvious that, unlike your gods who have ears but cannot hear, YHWH hears when I call out to him.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
conjunction: וּ but
Fragment
Clause
Predicate
verb: דְעוּ know
Object
ComplementClause
Conjunction
conjunction: כִּי that
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: הִפְלָה has set apart
verb: הִפְלָא has made wonderful <status="alternative emendation">
Adverbial <status="alternative">
PrepositionalPhrase
Preposition
preposition: ל for
Object
suffix-pronoun: וֹ himself
Object
noun: חָסִיד one who is loyal
Adjectival
PrepositionalPhrase
Preposition
preposition: ל to
Object
suffix-pronoun: וֹ him
Fragment
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִשְׁמַע hears
Adverbial
PrepositionalPhrase <gloss="when I call out to him">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: קָרְאִ call out
suffix-pronoun: י me
Adverbial
PrepositionalPhrase
Preposition
preposition: אֵלָ to
Object
suffix-pronoun: יו him
Notes
- Instead of הִפְלָה ("set apart" or "to treat excellently, treat specially"),[41] a significant number of medieval manuscripts read הִפְלָא,[42] which means "to do something wonderful" or "to show marvellous concern."[43] This reading (or, at least, this interpretation of the text) is also reflected in the Septuagint (ἐθαυμάστωσεν) and Jerome's Hebrew-based translation (mirabilem reddidit).[44] The Targum agrees with the MT (פריש). Interestingly, the Peshitta reflects both readings: "the Lord has set apart (ܦܪܫ) the chosen one in a wonderful way (ܒܬܕܡܘܪܬܐ)."[45] The MT reading הִפְלָה, interpreted as "set apart" or "treat specially," is almost certainly the earlier reading. הִפְלָה is a rare word, occurring elsewhere only in Exod 8:18; 9:4; 11:7. Scribes would have been more likely to replace הִפְלָה with the more common word הִפְלָא than the other way around.
- The use of "heavy-hearted" (כִבְדֵי לֵב) in v. 3 and "set apart" (הִפְלָה) in v. 4 evokes the Exodus plagues story, with which both words are strongly associated. This story serves as an excellent illustration of the psalm's message: YHWH has uniquely blessed his people. The Pharaoh-like nations, who harden their hearts and seek after false gods (v. 3), refusing to acknowledge YHWH's supremacy, should recognize how YHWH has set apart Israel for special treatment (v. 4).
- Most modern translations interpret the prepositional phrase לוֹ as adverbial, modifying the clause: "set apart for himself" (NIV, KJV, ESV, NRSV, NLT, NJPS; cf. Peshitta, Targum). It is also possible, however, that the phrase modifies the word "loyal one:" one who is loyal to him. Some of the ancient translations understood the prepositional phrase in this say.[46] The Masoretic accents, which group חָסִ֣יד ל֑וֹ as a unit, might also reflect this interpretation. The word order, in which לוֹ occurs at the end of the clause after חָסִיד rather than earlier in the clause, further supports this interpretation.[47] According to this interpretation, the lamed prepositional phrase לוֹ indicates the recipient of the acts of חֶסֶד: "loyal to him."[48]
- The word translated loyal one (חָסִיד) is not merely someone who is pious or "godly" (cf. KJV, NLT, ESV, NASB, NET), but "someone who practices חֶסֶד, who is committed towards fulfilling his/her (covenant) obligations."[49] Thus, the translation "faithful" (NIV, CSB, CEV) might be more accurate. John Eaton translates the term as "covenant fellow," noting that, in the biblical world, "the king is God's preeminent covenant fellow (hasid)."[50] In this context, the reference could be to David the king in particular[51] or to the nation of Israel as a whole, since the rest of the psalm makes clear that YHWH's people (and not David only) are set apart for special treatment (see vv. 7–8).[52]
v. 5
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 5a | רִגְז֗וּ וְֽאַל־תֶּ֫חֱטָ֥אוּ | Tremble and do not sin! |
| 5b | אִמְר֣וּ בִ֭לְבַבְכֶם עַֽל־מִשְׁכַּבְכֶ֗ם וְדֹ֣מּוּ סֶֽלָה׃ | Think to yourselves on your beds and be silent! Selah. |
Expanded Paraphrase
You have sinned against YHWH. Tremble in fear before him and do not sin anymore! Instead of wailing on your beds, trying in vain to get your gods' attention and secure their blessing, think quietly to yourselves on your beds about how you have sinned and about YHWH's unique treatment of those who are loyal to him, and be silent! Selah.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Predicate
verb: רִגְזוּ tremble
Conjunction
conjunction: וְ and
Clause
Predicate
verb: תֶּחֱטָאוּ sin
Adverbial
particle: אַל not
Fragment
ClauseCluster
Clause
Predicate
verb: אִמְרוּ think
verb: הָמֵרוּ show bitterness >> weep bitterly <status="alternative emendation">
Adverbial
PrepositionalPhrase
Preposition
preposition: בִ in
Object
ConstructChain <gloss="in your minds >> to yourselves">
noun: לְבַבְ mind
suffix-pronoun: כֶם you
Adverbial
PrepositionalPhrase <gloss="on your beds">
Preposition
preposition: עַל on
Object
ConstructChain
noun: מִשְׁכַּבְ bed
suffix-pronoun: כֶם you
Conjunction
conjunction: וְ and
Clause
Predicate
verb: דֹמּוּ be silent
Fragment
particle: סֶלָה selah
Notes
- The meaning of the word tremble (רִגְזוּ) is debated. Some translations say "tremble."[53] Others say "stand in awe,"[54] and still others say "be angry."[55] The basic meaning of the verb רָגַז is a "process by which humans or objects shake involuntarily,[56] which is why some translations render the verb as "tremble." This physical act of "shaking"/"trembling", however, can be associated with different emotions, including "fear, insecurity, shock, excitement, or other emotions."[57] Where the translations of Ps 4:5 differ is in the identification of the emotion associated with the trembling. According to the RSV and others, the emotion that causes the trembling is anger. According to the KJV and others, the emotion that causes the trembling is fear or awe. The Amplified Bible presents both options: "Tremble [with anger or fear]." In this context, however, where the "mortal humans" are accused of rejecting the one true God and called to repent, the emotion of fear is the most appropriate. Elsewhere, YHWH's kingship inspires fear in those who do not serve him.[58] The emotion of fear fits especially well with the second imperative, "do not sin", because "fearing" naturally leads to "not sinning."[59] Elsewhere, "trembling" (רגז) is often associated with fear.[60] Furthermore,
- The clause translated do not sin (אַל־תֶּחֱטָאוּ), might also be rendered "sin no more" (NJPS) or "stop sinning" (GNT), since in the context it is clear that the people are already engaged in sin (see v. 3 (cf. Ps 6:2).
- The expression think to yourselves (אִמְרוּ בִלְבַבְכֶם) is, literally, "say in your hearts/minds." In Hebrew, the expression אמר בלב means to "think, or, without proposition following, ponder."[61] Normally, there is a proposition or a direct object following, specifying the content of the internal speech/thought.[62] But here, there is no proposition or object.[63] There is a possible parallel for this omission in the later, non-biblical Hebrew composition Psalm 151: "And I rendered glory to YHWH; I pondered in my soul (אמרתי אני בנפשי)" (11QPsa column 28, line 5). In light of this difficulty, various emendations to the text have been proposed, e.g., מַר ("bitterly"),[64] הָמֵרוּ ("show bitterness"),[65] and מָאֱרוּ ("feel hatred").[66] The most plausible of these emendations is הָמֵרוּ ("show bitterness"). "Showing bitterness" (i.e., weeping bitterly) occurs elsewhere in the context of repentance and mourning, and it would be fitting in the context if the following verb דֹמּוּ is understood to mean "wail, lament" (see lexical note). See e.g., Zech 12:10—"When they look on me, on him whom they have pierced, they shall mourn for him, as one mourns for an only child, and weep bitterly (וְהָמֵר) over him, as one weeps (כְּהָמֵר) over a firstborn" (Zech 12:10, ESV). Reading הָמֵרוּ in Ps 4:5 would also fit with the prepositional phrase "in/with your hearts."[67] Because the MT's reading אִמְרוּ is supported by all of the textual witnesses, CTAT gives it an A rating, but they do not address the issue of the lack of speech content.[68]
- "The bedroom is the place of the most personal, secret thoughts..."[69]
- Pagan rituals for getting the gods' attention and winning their favor included wailing on beds and cutting oneself. E.g., "I long to redeem them but they speak about me falsely (כְּזָבִים). They do not cry out to me from their hearts (בְּלִבָּם) but wail on their beds (עַל־מִשְׁכְּבוֹתָם). They slash themselves, appealing to their gods for grain and new wine (עַל־דָּגָן וְתִירוֹשׁ), but they turn away from me" (Hos 7:14, NIV).[70] According to Garrett, "This line [in Hosea] refers to ritual wailing for the deceased Baal as part of fertility rites. Details of the rituals of the cults are lost to us, but they certainly included both prostitution at the shrines and ceremonial lamentation (see Ezek 8:14). The cultic setting for this verse is implied by the yearning for the products promised by the fertility cult, grain and wine, and by the self-laceration the text describes (see 1 Kgs 18:28)" (Garrett 1997, 174).
- The word וְדֹמּוּ could mean to "be silent, be still"[71] or to "wail, lament."[72] Evidence for the latter interpretation might come from Isa 23:1-2 and Hos 7:14: "Wail (הֵילִילוּ), you large ships... Lament (דֹּמּוּ), you residents of the coast" (Isa 23:1-2, NET). "They do not cry out to me from their hearts but wail (יְיֵלִילוּ) on their beds (עַל־מִשְׁכְּבֹותָם)" (Hos 7:14, NIV). Together, these two passages show an association between "wailing" (היליל) and "beds" (Hos 7:14; cf. Ps 4:5) as well as an association between the word "wail" (היליל) and the word דמם (Isa 23:1-2; cf. Ps 4:5). These connections might suggest that the verb דֹמּוּ in Ps 4, which is associated with "beds," means "wail" or "lament." Further evidence for this interpretation comes from the Ugaritic cognate דמם, which means "wail" or "lament."[73] The Septuagint might also support this view. It translates דֹמּוּ as "be pricked" (κατανύγητε), a word that "stands for strong emotions, especially pain, grief and dismay."[74] This interpretation, in turn, would support the emendation of אִמְרוּ ("think") to הָמֵרוּ ("weep bitterly").[75] On the other hand, the interpretation "wail/lament" does not make sense in the psalm. Why would the psalmist exhort the "mortal humans" to wail on their beds, if this practice was associated with pagan worship (cf. Hos 7:14)—precisely the thing that the psalmist is condemning? The interpretation "be silent" is more likely. Perhaps we should see a word-play here. The psalm says, in effect, "You have been wailing (דמם) on your beds, trying to get the attention of your gods, but you need to be silent (דמם)."[76]
- The last line of v. 5 is poetically prominent. Not only is this line the longest line of the psalm, but nearly every root in this line ("think אמר...minds לבב... beds שׁכב") is repeated in vv. 7-9 in the same order in which they appear in v. 5b.[77]
- אמר - v. 7a ("saying") - v. 5b ("think)
- לבב - v. 8a ("heart") - v. 5b ("minds")
- שכב - v.9a ("lie down") - v. 5b ("beds")
- The image of a "bed" (מִשְׁכָּב v. 5b) and its associations with night-time is also thematically significant in the psalm. The psalm also ends with the image of lying down (שׁכב, presumably in a bed) and falling asleep (v. 9). In fact, the images of light and dark, day and night, appear to alternate throughout the psalm (see the image below). First, the word בְּקָרְאִי ("when I call"), which sounds like the word for "morning" (בֹּקֶר) occurs as the very first word of the psalm (v. 2) and is repeated again in v. 4. Next, in v. 5, the image shifts to a night-time image, as the people lie on their beds in silence. Then, v. 7 gives the image of YHWH's face dawning like the morning sun. Finally, the psalm ends with the image of a darkness and night (v. 9).
v. 6
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 6a | זִבְח֥וּ זִבְחֵי־צֶ֑דֶק | Sacrifice right sacrifices |
| 6b | וּ֝בִטְח֗וּ אֶל־יְהוָֽה׃ | and trust in YHWH! |
Expanded Paraphrase
Instead of sacrificing to your worthless gods, sacrifice right sacrifices to YHWH, according to YHWH's law, and trust in YHWH, so that he will bless you as he has blessed us!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
ClauseCluster
Clause
Predicate
verb: זִבְחוּ sacrifice
Object
ConstructChain <gloss="right sacrifices">
noun: זִבְחֵי sacrifices
noun: צֶדֶק righteousness
Conjunction
conjunction: וּ and
Clause
Predicate
verb: בִטְחוּ trust
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל in
Object
noun: יְהוָה YHWH
Notes
- If v. 3 refers to the worship of false gods, then we prefer to understand the phrase right sacrifices (זִבְחֵי־צֶדֶק) as referring to sacrifices offered to YHWH (and not to another god) in accordance with YHWH's law.[78]
Blessing (vv. 7-9)
In vv. 7–9, the psalmist turns from addressing humanity (cf. vv. 3–6) back to addressing YHWH and celebrating YHWH's blessing on his people (cf. v. 2). Like the previous section (vv. 3–6), this section begins with a question (v. 7a) and concludes with "trust" or "security" (בטח).[79] By providing an abundant harvest (v. 8b), YHWH has secured his people's joy (v. 8a), peace (v. 9a), and secure dwelling in the land (v. 9). He has also made his blessing a "banner" that identifies his people and invites the nations to rally (v. 7).
The celebration of YHWH's blessing in these verses, with its description of "peace" (v. 9) and YHWH's shining face (v. 7), echoes the blessing of Aaron, the high priest: "The Lord make his face to shine upon you and be gracious to you; the Lord lift up his countenance upon you and give you peace" (Num 6:25-26, ESV). Psalm 4 also echoes the blessing of Moses in Deuteronomy 33. By drawing on the language of these two historic blessings (Aaronic and Mosaic), the psalm celebrates YHWH's provision in the present moment as the fulfillment of these blessings.
At the same time, vv. 7–9 continue to have the rest of humanity in view (cf. vv. 3–6). This is clear from the "banner" imagery in v. 7 (see below). It is also clear from the poetic repetition of roots in these verses. For example, nearly every root in v. 5b is repeated in this section in the same order in which they first appeared in v. 5b:
- אמר - v. 7a ("saying") - v. 5b ("think")
- לבב - v. 8a ("heart") - v. 5b ("yourselves")
- שכב - v.9a ("lie down") - v. 5b ("beds")
The root בטח at the end of v. 9 also occurred in v. 6. It is also worth noting at this point that the root צדק occurs in both v. 2 and v. 9. Thus, v. 6 repeats roots from the first line of the Psalm (צדק "right") and the last line of the Psalm (בטח "trust/securely") respectively.
With the exception of the repetition of אמר, each repeated root in the psalm is used once in relation to David, the representative of YHWH's people, and at least once in relation to humanity: - "my heart" (לבי) (v. 8) // "your hearts " (לבב) (v. 5) "heavy of heart" (v. 3) - "I will lie down" (שׁכב) (v. 9) // "your beds" (משׁכב) (v. 5) - "right for me" (צדק) (v. 2) // "(you) sacrifice right sacrifices" (צדק) (v. 6) - "you make me dwell securely" (בטח) (v. 9) // "(you) trust in YHWH" (בטח) (v. 6)
David and Israel, whom he represents as king, show the world what it looks like to experience true blessing. YHWH has set David and Israel apart for special treatment (v. 4), and his blessing on them is like a "banner" to which others are called to rally (v. 7b). In contrast, there are many people who worship idols (v. 3) and look for gods who can truly satisfy them (v. 7a). In response, David addresses this mass of idol-worshipping humanity and says, in effect, "Look at how YHWH has blessed us! Come be like us! The security (בטח), rightly ordered well-being (צדק), joy-filled hearts (לב), and peaceful sleep (שׁכב) that our God gives to us can be yours as well, if you will imitate us and trust in him!"
v. 7
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 7a | רַבִּ֥ים אֹמְרִים֮ מִֽי־יַרְאֵ֪נ֫וּ ט֥וֹב | Many are saying, "Who shows us good? |
| 7b | נֻסָּה* עָ֭לֵינוּ א֨וֹר פָּנֶ֬יךָ יְהוָֽה׃* | The light of your face has been made a banner over us, YHWH." |
Expanded Paraphrase
Many people who trust in YHWH are celebrating YHWH's blessing in the recent harvest. They are saying, "Who is the one who shows us good? Who blesses us with rain and good harvests, with peace and security? YHWH does! The light of your face, your blessing, has been made a banner over us, YHWH. Like a high banner, your blessing on us is visible to everyone, and it marks the way to the place where people can rally to find security and rest."
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Subject
Nominal
adjective: רַבִּים many
Predicate
verb-participle: אֹמְרִים are saying
Object
ClauseCluster
Clause
Subject
noun: מִי who
Predicate
verb: יַרְאֵ shows
Object
suffix-pronoun: נוּ us
SecondObject
Nominal
Adjectival
adjective: טוֹב good
Clause
Subject
ConstructChain
noun: אוֹר light
ConstructChain
noun: פָּנֶי face
suffix-pronoun: ךָ you
Predicate
verb: נֻסָּה has been made a banner <status="revocalization">
verb: נָסָה has fled <status="alternative revocalization">
Adverbial
PrepositionalPhrase
Preposition
preposition: עָלֵי over
Object
suffix-pronoun: נוּ us
Fragment
Vocative
noun: יְהוָה YHWH
Notes
- Verse 7a introduces the direct speech of many. The identity of this participant is not immediately clear. It is possible that the "many" are to be identified with the "mortal humans" addressed in vv. 3–6. The speech of the "many" in v. 7a—"who will show us something good?"—would be entirely consistent with the attitude of the "mortal humans" described in v. 3. As Wilson writes, "This question reveals a rather crass pragmatism that led at the beginning of this psalm [see v. 3] to the callous disregard of covenant obligations and the pursuit of false hopes among the fertility deities."[80] But v. 7b—"the light of your face is made a banner over us, YHWH" or "lift up the light of your face on us, YHWH"—implies trust in YHWH. If, as we argue (see below), v. 7b is part of the speech, then the "many" should be identified with people who trust in YHWH, the same group mentioned in v. 8b ("their grain and their new wine").
- The question who...? (cf. the structurally parallel questions in v. 3) might be expressing a wish, a sincere, wholesome desire for YHWH to bless them with good.[81] But elsewhere, מי appears to be used to express "an unreal wish," implying doubt about the fulfillment of the wish.[82] In light of v. 7b, which expresses trust in YHWH, it makes more sense to interpret the word "who" (מִי) as indicating a real question (albeit a liturgical question to which the speaker knows the answer) instead of indicating a wish.[83]
- Verse 7b is either the psalmist’s own words in response to the "many,"[84] or a continuation of the speech of the "many" begun in v. 7a.[85] The parallelism suggests that v. 7a and v. 7b come from the same speaker. As Goldingay writes, "Both cola refer to ‘we’ and it is natural with NRSV to read the whole verse as referring to the same ‘we’; it is the transition to verse 8 that marks the transition from ‘we’ to ‘I’. Hypothesising a transition to the suppliant’s words within verse 7 works against the poetry."[86] Furthermore, when direct speech is introduced and started in the a-line of a couplet, it usually continues into the b-line.[87]
- In the context of a harvest (see v. 8), the word good (טוֹב) might be a metonymy for "rain" as, e.g., in Jer 5:25 and Ps 85:13.[88] As Dahood notes, "The 'good' par excellence in Palestine is the rain, so that in a number of texts tov without further modification concretely signifies 'rain.'"[89] In the land of Canaan, successful harvests depended on the right amounts of rain at the right times.[90] Rain is a gift from God,[91] or, in the mind of other nations, from their "gods."[92] People would worship other gods to gain their favor and secure rainfall for their crops.[93]
- The verb נסה in v. 7b is difficult to interpret. See The Morphology of נסה in Ps 4:7b for a detailed discussion. The traditional interpretation of נסה as "lift" (an orthographic variant of נשׂא) is unlikely, because it requires three morphological anomalies—every letter is problematic. Considered individually, none of these anomalies is too problematic, but the fact that all three occur together in the same word makes the traditional interpretation highly suspect. The interpretation of the Septuagint (נסה as a denominative qatal verb related to the noun נֵס ["banner"]) seems more promising: "The light of your face was made a sign [or, a banner] upon us, O Lord" (LXX, trans. NETS). It could be vocalized as a qal (נָסָה), niphal (נִסָּה), or pual (נֻסָּה) verb. Whatever the correct vocalization might be, the word appears to mean "be lifted up as a banner" or "be 'made a banner." This interpretation best accounts for the form נסה.[94] This interpretation also fits well in the wider context. The psalm is about how YHWH's blessing sets his people apart (cf. v. 4) as an example for others to follow (cf. vv. 3–6). The image of YHWH's blessing as a "banner" over his people epitomizes this message, since a "banner" (נֵס) is "used to identify a particular group" and point the way to a place of security and rest.[95] Israel was meant to be an example, showing others what it looks like to live under YHWH's blessing.[96] The following imagery chart further explores the "banner" image in this verse.
- If is difficult to determine where the speech of the "many" ends. Verse 7b is either the psalmist’s own words in response to the "many,"[97] or a continuation of the speech of the "many" begun in v. 7a.[98] If we are correct to interpret the "many" in v. 7a as a reference to "mortal humans" and the form נסה in v. 7b as "has been made a banner" (so LXX; see above), then the first person plural speaker of v. 7b is most likely David and the people of YHWH, not the "many." Thus, v. 7b is an answer to the question in v. 7a: "Many are saying, 'Who will show us something good?' The light of your face has been made a banner over us, YHWH."
- The image of light in v. 7 contributes powerfully to the themes of light and darkness, day and night in the psalm (see notes on v. 5b). The image here stands for divine favor (cf. Num. 6:23-27), which, in this context, translates specifically to "agricultural bounty."[99]
- Ps 4:7 uses the preposition over (עַל), whereas the Aaronic blessing uses the preposition אֶל (Num 6:26). The change might support the "banner" interpretation of נסה. But the change might also be insignificant, since "the prepositions עַל and אֶל are sometimes interchanged."[100] Psalm 67:2, which also alludes to the Aaronic blessing, uses an entirely different preposition (אִתָּנוּ).
v. 8
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 8a | נָתַ֣תָּה שִׂמְחָ֣ה בְלִבִּ֑י | You have put joy in my heart |
| 8b | מֵעֵ֬ת דְּגָנָ֖ם וְתִֽירוֹשָׁ֣ם רָֽבּוּ׃ | since the time their grain and their new wine multiplied. |
Expanded Paraphrase
YHWH, you have put joy in my heart since the time you answered my prayer and blessed the people with rain, since the time their grain and their new wine multiplied.
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Predicate
verb: נָתַתָּה you have put
Object
noun: שִׂמְחָה joy
Adverbial
PrepositionalPhrase
Preposition
preposition: בְ in
Object
ConstructChain <gloss="my heart">
noun: לִבִּ heart
suffix-pronoun: י me
Adverbial
PrepositionalPhrase <gloss="since the time when their grain and their new wine multiplied">
Preposition
preposition: מֵ from >> since
Object
ConstructChain
noun: עֵת time
Nominal
Clause
Subject
ConstructChain
noun: דְּגָנָ grain
suffix-pronoun: ם them
Conjunction
conjunction: וְ and
ConstructChain
noun: תִירוֹשָׁ new wine
suffix-pronoun: ם them
Predicate
verb: רָבּוּ multiplied
Notes
- The verb translated you have put (נָתַתָּה) has been understood in different ways. Although most translations render the verb as past tense ("you have put", e.g., KJV, RSV, NLT, ESV, NASB, CSB, GNT), the NIV interprets it as a precative perfect and translates it as an imperative: "Fill my heart with joy." On the problems with the so-called precative perfect, see the note on הִרְחַבְתָּ in v. 2b.
- Most modern interpreters understand the prepositional phrase since the time (מֵעֵת) at the beginning of v. 8b as comparative: "greater than [the time]"[101] or "more than [the time]."[102] This view requires a significant amount of elision.[103] A simpler interpretation of מֵעֵת—one that involves less elision and better accords with the normal usage of מֵעֵת—is to interpret it in a temporal sense: "when their grain and new wine abound."[104] Bruce Waltke makes a strong argument for the temporal interpretation. He notes the following: (1) "Elsewhere מֵעֵת is always temporal, never comparative (1 Chr 9:25; 2 Chr 25:27; Isa 48:16; Ezek 4:10, 11; Dan 12:11); (2) מִן by itself after שִׂמְחָה has a temporal meaning in Deut 28:47; (3) If the מִן is comparative, then the psalmist gives no reason for any joy apart from God answering his request. In contrast, by taking it temporally, his joy, or festive mirth, is connected with the increase of crops, a common motif in the Old Testament (Deut 28:47; 29:22; Neh 8:12; Esther 9:17-19; Prov 14:10; Eccl 9:7; Isa 9:3[2]; 16:10; 22:13; 24:11; Jer 25:10; 33:11-12)."[105] The temporal interpretation might be reflected in the Septuagint: "from their season (ἀπὸ καιροῦ)..."[106]
- The clause their grain and new wine multiplied (דְּגָנָם וְתִירוֹשָׁם רָבּוּ) is embedded within a construct chain: "since the time (of/when) their grain and new wine multiplied."[107]
- The suffix their in v. 8b could refer either to the "many" ("the mortal humans") or to YHWH's people, implied in the reference to "us" in v. 7b. The issue depends largely on how the grammar of v. 8 is analyzed. If we are correct in interpreting the phrase מֵעֵת as temporal ("since the time...", see above), then it makes the most sense that the 3mp suffixes in v. 8b refer to YHWH's people. Verse 8 is a reference to a recent harvest that resulted in great joy and signifies YHWH's blessing on his people (cf. v. 7b).
v. 9
| v. | Hebrew | Close-but-clear |
|---|---|---|
| 9a | בְּשָׁל֣וֹם יַחְדָּו֮ אֶשְׁכְּבָ֪ה וְאִ֫ישָׁ֥ן | In peace, I can both lie down and fall asleep, |
| 9b | כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד | because you alone, YHWH, |
| 9c | לָ֝בֶ֗טַח תּוֹשִׁיבֵֽנִי׃ | make me dwell securely. |
Expanded Paraphrase
In peace, I can both lie down and, as soon as I lie down, fall asleep, without worrying about anything, because you alone, YHWH, and no other god, make me dwell securely in the good land that you have given us. This peace that enables me to lie down and sleep peacefully is available to any who will be loyal to YHWH!
Grammatical Diagram
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Predicate
Predicate
verb: אֶשְׁכְּבָה I can lie down
Conjunction
conjunction: וְ and
Predicate
verb: אִישָׁן I can fall asleep
Adverbial
PrepositionalPhrase
Preposition
preposition: בְּ in
Object
noun: שָׁלוֹם peace
adverb: יַחְדָּו both
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
Nominal
noun: אַתָּה you
Adjectival
PrepositionalPhrase
Preposition
preposition: לְ
Object
noun: בָדָד alone
Predicate
verb: תּוֹשִׁיבֵ make dwell
Adverbial <status="alternative">
PrepositionalPhrase <gloss="safely">
Preposition
preposition: לְ
Object
noun: בָדָד alone >> safe
Adverbial
PrepositionalPhrase <gloss="securely">
Preposition
preposition: לְ to
Object
noun: בֶטַח confidence
Object
suffix-pronoun: נִי me
Fragment
Vocative
noun: יְהוָה YHWH
Notes
- The Psalm ends (as it began) with a three-line verse. Various features in this verse (decreasing line length [4–3–2], enjambment, "sh" sounds, the delayed appearance of the verb of the last clause) work together to produce a feeling of peace and a sense of closure. It’s as though the psalmist is already drifting off to sleep.
- The phrase in peace (בְּשָׁלוֹם) refers to a "condition in which there is no conflict, war, danger, sickness, famine, or anything to fear, but where one can live at ease and with confidence" (SDBH). It is not merely an inner, emotional peace, but an external state of well-being and flourishing. The phrase "in peace" is poetically significant. It continues to allude to the Aaronic blessing, which similarly concludes with a prayer for "peace" (שָׁלוֹם). Also, the bet preposition in בְּשָׁלוֹם hearkens back to the beginning of the psalm, which began with a beth preposition ("when I call" בְּקָרְאִי).
- In the context, the yiqtol verbs lie down and fall asleep probably communicate ability: "Because YHWH makes me dwell securely, I can lie down and fall asleep in peace."[108]
- The adverbial both (יַחְדָּו) literally means "together." It modifies both verbs and indicates that both actions happen "together," i.e., "at the same time":[109] "I both lie down and sleep" >> "I will fall asleep as soon as I lie down."[110]
- The prepositional phrase alone (לְבָדָד) could modify either the subject ("you alone, YHWH") or the verb ("make me dwell alone). Most modern translations understand it to modify the subject: "for you alone, LORD, make me dwell in safety."[111] The prosodic structure according to the Masoretic accents also supports this view (כִּֽי־אַתָּ֣ה יְהוָ֣ה לְבָדָ֑ד). Some modern translations, however, understand it to modify the verb: "for you, Lord, make me safe [lit.: alone] and secure."[112] In defense of this second option, Waltke notes, "Elsewhere, apart from Deut 32:12, [בָדָד] is always used in connection with verbs of 'dwelling' (שׁכן or ישׁב) in the sense of living alone, apart, often with the sense of security (cf. Deut 32:28; Jer 49:31; Num 23:9; Mic 7:14."[113] The parallel passage in Deut 33:28 is especially striking, not least because Psalm 4 appears to allude to this poem in Deut 33: "So Israel will live in safety (בֶּטַח); Jacob will dwell secure (בָּדָד) in a land of grain and new wine (דָּגָן וְתִירֹושׁ), where the heavens drop dew" (Deut 33:28, NIV). Waltke also notes that, if the psalmist wanted to say "you alone, YHWH," then he could have used לְבַדֶּךָ instead of לְבָדָד (cf. Pss 83:19; 86:10).[114] But the interpretation "you alone, YHWH" makes good sense in the context of the psalm, which emphasizes YHWH's superiority over false gods (see esp. v. 3). Perhaps the psalmist used לְבָדָד (instead of לְבַדּוֹ) to maintain the allusion to Deut 33, even though he creatively uses the phrase in a different sense. There is a clear parallel for this usage in Deut 32:12—"the LORD alone (בָּדָד) guided him, no foreign god was with him" (ESV).
- The word order in v. 9 is atypical in a number of ways. The phrase "in peace" (בְּשָׁלוֹם) is fronted, probably to create a poetic correspondence with בְּקָרְאִי at the beginning of v. 2. The adverbial "both" (יַחְדָּו) is pre-verbal,[115] perhaps for marked focus: I will both lie down and fall asleep, i.e., these two actions will happen simultaneously: I will fall asleep as soon as I lie down. The pronoun "you" (אַתָּה) is fronted for exclusive focus: "you (and you alone) make me dwell securely."[116] The adverbial phrase "securely" (לָבֶטַח) is fronted, perhaps to allow the verb "make me lie down" (תּוֹשִׁיבֵנִי) to occur at the end of the clause/line/poem. Delaying the verb until the last word of this long clause creates tension that resolves with a strong sense of closure once the verb is finally read/heard.[117] As the last word of v. 9, תּוֹשִׁיבֵנִי also forms an inclusio with the first word of the verse, בְּשָׁלוֹם (notice the similar sounds b + sh), thus strengthening the sense of closure.
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
 |
The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
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The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
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The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
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When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
 |
In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
 |
Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
 |
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
 |
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
 |
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
 |
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
 |
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
 |
Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
 |
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
 |
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
 |
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
 |
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
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Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
 |
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
 |
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
 |
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
 |
The prepositional phrase is indicated by a solid green oval. |
 |
The construct chain is indicated by a solid yellow oval. |
 |
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
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The article is indicated by a solid blue oval. |
Expanded paraphrase
(For more information, click "Expanded Paraphrase Legend" below.)
| 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. |
Bibliography
- Arnold, Elizabeth. 2018. “Climate and Environment in the Levant.” In Behind the Scenes of the Old Testament: Cultural, Social, and Historical Contexts, edited by Jonathan S. Greer, John W. Hilber, and John H. Walton. Grand Rapids, Michigan: Baker Academic, a division of Baker Publishing Group.
- Barré, Michael L. 1995. “Hearts, Beds, and Repentance in Psalm 4,5 and Hosea 7,14.” Biblica 76 (1): 53–62.
- Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. Vol. Tome 4: Psaumes. Fribourg, Switzerland: Academic Press.
- Beyerlin, Walter, ed. 1978. Near Eastern Religious Texts Relating to the Old Testament. The Old Testament Library. London: S.C.M. Press.
- Brown, William P. 2002. Seeing the Psalms: A Theology of Metaphor. Louisville, KY: Westminster John Knox Press.
- Buttenwieser, Moses. 1938. The Psalms: Chronologically Treated with a New Translation. University of Chicago Press.
- Craigie, Peter C. 1983. Psalms 1–50. WBC 19. Waco, TX: Word.
- Dahood, Mitchell. 1966. Psalms. Vol. 1. Anchor Bible Commentary. New York: Doubleday.
- DeClaisse-Walford, Nancy L., Rolf A. Jacobson, and Beth LaNeel Tanner. 2014. The Book of Psalms. New International Commentary on the Old Testament. Grand Rapids, MI: Eerdmans.
- Eaton, John. 1964. “Hard Sayings.” Theology 67 (530): 355–57.
- Eaton, John. 1976. Kingship and the Psalms. Studies in Biblical Theology, 2d ser., 32. London: S.C.M. Press.
- Eaton, John H. 2003. The Psalms: A Historical and Spiritual Commentary with an Introduction and New Translation. London: T&T Clark.
- Geller, Stephen. 2018. “The ‘Precative Perfect’ in Psalms and the Struggle for Faith.” In The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein, edited by Ethan C. Jones. University Park, PA: Eisenbrauns.
- Goldingay, John. 2006. “Psalm 4: Ambiguity and Resolution.” Tyndale Bulletin 57 (2): 161–72.
- Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.
- John Chrysostom. 1998. St. John Chrysostom Commentary on the Psalms. Translated by Robert C. Hill. Brookline, MA: Holy Cross Orthodox Press.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, IN: Eisenbrauns.
- Mannati, M. 1970. “Sur Le Sens de Min En Ps IV 8.” Vetus Testamentum 20 (3): 361–66.
- Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation, with Introductions and Notes Explanatory and Critical. London: Bell.
- Pritchard, James Bennett. 1969. Ancient Near Eastern Texts Relating to the Old Testament with Supplement. Third. Princeton: Princeton University Press.
- Raabe, Paul. 1991. “Deliberate Ambiguity in the Psalter.” Journal of Biblical Literature 110 (2): 213–27.
- Reyburn, William David. 1992. A Handbook on Lamentations. UBS Helps for Translators. New York: United Bible Societies.
- Robar, Elizabeth. 2020. “Ethan C. Jones (Ed.), The Unfolding of Your Words Gives Light: Studies on Biblical Hebrew in Honor of George L. Klein.” Journal of Semitic Studies 65 (2): 633–39.
- Ryken, Leland, et al., eds. 1998. Dictionary of Biblical Imagery. Downers Grove, Ill: InterVarsity Press.
- Vaux, Roland de. 1965. Ancient Israel. Vol. 1. New York: McGraw-Hill.
- Waltke, Bruce K., J. M. Houston, and Erika Moore. 2010. The Psalms as Christian Worship: A Historical Commentary. Grand Rapids, MI: William B. Eerdmans Pub. Co.
- Wilson, Gerald H. 2002. Psalms. Vol. 1. NIVAC. Grand Rapids: Zondervan.
- Zenger, Erich. 1990. “‘Gib Mir Antwort, Gott Meiner Gerechtigkeit’ (Ps 4,2): Zur Theologie Des 4. Psalms.” In Die Alttestamentliche Botschaft Als Wegweisung, edited by Josef Zmijewski, 377–403. FS H. Reinelt: Stuttgart.
References
4
Legends
Grammatical diagram
| Visualization | Description |
|---|---|
|
The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb. |
|
The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause. |
|
The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot. |
|
When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right. |
|
In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
|
Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs. |
|
Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial. |
|
The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
|
The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
|
Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line. |
|
Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition. |
|
Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival). |
|
Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun. |
|
When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line. |
|
Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound. |
|
Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line. |
|
Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line. |
|
Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase. |
|
In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew. |
|
Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence. |
| Hebrew text colors | |
|---|---|
| Default preferred text | The default preferred reading is represented by a black line. The text of the MT is represented in bold black text. |
| Dispreferred reading | The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below). |
| Emended text | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred. |
| Revocalized text | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred. |
| (Supplied elided element) | Any element that is elided in the Hebrew text is represented by bold gray text in parentheses. |
| ( ) | The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent. |
| Gloss text colors | |
|---|---|
| Gloss used in the CBC | The gloss used in the Close-but-Clear translation is represented by bold blue text. |
| Literal gloss >> derived meaning | A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded. |
| Supplied elided element | The gloss for a supplied elided element is represented in bold gray text. |
Shapes and colours on grammatical diagram
| Visualization | Description |
|---|---|
|
The prepositional phrase is indicated by a solid green oval. |
|
The construct chain is indicated by a solid yellow oval. |
|
When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval. |
|
The article is indicated by a solid blue oval. |
Expanded paraphrase
| 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. |
Bibliography
Footnotes
4
- ↑ The Hebrew text comes from Open Scriptures Hebrew Bible, which presents the text of the Leningrad Codex (the Masoretic text). The English text is our own "Close-but-clear" translation (CBC). The CBC is a “wooden” translation that exists to provide a window into the Hebrew text. It is essentially an interlinear that has been put into English word-order. It is also similar to a “back-translation” (of the Hebrew) often used in Bible translation checking. It is important to remember that the CBC is not intended to be a stand-alone translation, but is rather a tool for using the Layer by Layer materials. The CBC is used as the primary display text (along with the Hebrew) for most analytical visualisations. It is also used as the display text for most videos.
- ↑ A legend for the expanded paraphrase is available near the bottom of this page, in the section titled "Legends."
- ↑ Legends for both the grammatical diagram and the shapes and colours on the grammatical diagram are available near the bottom of this page, in the section titled "Legends."
- ↑ There’s some debate as to the exact meaning of לַמְנַצֵחַ, but most think it means “to the chief musician/director of music/conductor.” Although both לַמְנַצֵחַ and לְדָוִד begin with lamed, the preposition has different functions in these two cases: we can read לַמְנַצֵחַ as “TO or FOR the musical director”, and לְדָוִד as “BY David.” The presence of לַמְנַצֵחַ often comes before technical musical and liturgical terms–the words that give translators the most trouble! This makes sense, as the musical director would have been a specialist in first temple liturgy and would have been familiar with these words. It is possible that the 55 psalms which include לַמְנַצֵחַ were meant to be performed only by temple musicians, perhaps due to reasons of musical complexity or use in specific festivals.
- ↑ Cf. Eaton 1975, 165–168, 172–177.
- ↑ KAI 26 = COS 2.31; cf. Eaton 1975, 30, 165–168.
- ↑ Cf. de Lagarde 1886, 30; Gunkel 1926, 15-16; Weiser 1959, 30; cf. חַנַּנִי in Gen 33:11; on the waw + qatal form וְשָׁמַע, see e.g., Ps 34:5—דָּרַשְׁתִּי אֶת־יְהוָ֣ה וְעָנָנִי.
- ↑ Cf. Goldingay 2006, 170-171, who is forced to interpret the qatal in v. 2b as a precative, because he cannot identify any other request in the psalm.
- ↑ TDOT; e.g., Pss 35:27; 72:3; 85:11; Isa 48:18; 60:17; Isa 32:17.
- ↑ Cf. Weiser 1959, 80-81, who glosses it with the German word "Heil;" cf. HALOT: "salvation, well-being;" Gesenius 2013: "righteousness... presenting itself as salvation."
- ↑ Cf. NLT: "God who declares me innocent;" NEB: "maintainer of my rights;" NJPS: "O God, my vindicator!" so DCH: "God of my justification;" Radak: "you who know that I am righteous."
- ↑ Cf. Baethgen 1904, 9.
- ↑ E.g., NIV.
- ↑ Cf. הַר קֹדְשִׁי, "my holy mountain," in Ps 2:6.
- ↑ Goldingay 2006, 162.
- ↑ Duhm 1899, 13.
- ↑ Cf. Zenger: "The address is not aimed at God acting according to the righteousness of the person praying, but at the actualization of God's righteousness as his outstanding characteristic (cf. Ps 11:7; 33:5; 48:11; 103:6; 116:5)" (1990, 388).
- ↑ HALOT.
- ↑ On the use of bet + infinitive as a temporal frame for a past-tense event, see e.g., Gen 19:29—"So it was that, when God destroyed (בְּשַׁחֵת) the cities of the valley, God remembered Abraham and sent Lot out of the midst of the overthrow when he overthrew (בַּהֲפֹךְ) the cities in which Lot had lived" (ESV, cf. GKC §114c).
- ↑ See SIL Glossary of Linguistic Terms; on the so-called "precative perfect" in Biblical Hebrew, see IBHS §30.5.4; Geller 2018.
- ↑ Buttenwieser 1938, 21.
- ↑ Goldingay 2006, 171.
- ↑ See Cook 2024; Robar 2020.
- ↑ BHRG §19.2.5.2.
- ↑ Cf. HALOT: "to hear and accept a request."
- ↑ So e.g., Hossfeld and Zenger 1993, 59–62; Weber 2016, 59-60; Spieckermann 2023, 122.
- ↑ See notes on v. 7.
- ↑ Cf. NAB, REB; Radak: "the great ones of Israel [גדולי ישראל] who were with Absalom."
- ↑ Dahood 1965, 23.
- ↑ Reyburn 1992, 90.
- ↑ DCH; so Spieckerman 2023, 123.
- ↑ Kim 2022, 213-217.
- ↑ Exod 7:14; 8:11, 28; 9:7, 34; 10:1; 1 Sam 6:6.
- ↑ BDB. Cf. 1 Sam 19:5, 17, 28; Jer 40:15.
- ↑ Cf. Chrysostom (trans. Hill 1998, 55): "[the psalmist] seems... to be speaking of idols."
- ↑ Wilson 2002, 154.
- ↑ E.g., Deut 4:9; Isa 45:19.
- ↑ E.g., Deut 6:5; Hos 4:18; Jer 8:2.
- ↑ E.g., אָוֶן: Isa 41:29, Hos 12:12, 1 Sam 15:23, Isa 1:13, 66:3, Zech 10:2; אֱלִֹיל: Lev 19:4, 26:1, Isa 2:8, 18, 20bis, Ps 96:5 = 1 Chron 16:26, Ps 97:7; הֶבֶל, plural: Jer 10:15, 16:19, 51:18, Deut 32:21, 1 Kgs 16:13, 26, Jer 8:19, 10:8, 14:22, Ps 31:7, Jon 2:9; singular: 2 Kgs 17:15, Jer 2:5, cf. Jer 10:15, 16:19, and 51:18); שָׁוְא: Jer 18:15, Jon 2:9, Ps 31:7.
- ↑ Barré 1995; cf. Goldingay 2006.
- ↑ HALOT; cf. Rashi: = הבדיל; Radak = הפריש והבדיל.
- ↑ Cf. Kennicott 1776, 309, who lists more than 30 manuscripts.
- ↑ HALOT.
- ↑ We cannot conclude that the Septuagint translator read הפלא, however, since elsewhere he analyzes פלה and פלא as orthographic variants of the same word, cf. Pss 17:7; 139:14 (so Pietersma 2021, 7).
- ↑ Taylor 2020, 11.
- ↑ E.g., LXX: "his devout one" (τὸν ὅσιον αὐτοῦ); Jerome (iuxta Hebr.): "his holy one" (sanctum suum).
- ↑ Cf. BHRG §46.1.3.1.
- ↑ Cf. Ps 18:51—עֹשֶׂה חֶסֶד לִמְשִׁיחֹו.
- ↑ SDBH, cf. HALOT; Ho'il Moshe: אִישׁ חֶסֶד.
- ↑ Eaton 1976.
- ↑ cf. Pss 16:10; 86:2; so e.g., Radak, Ho'il Moshe
- ↑ Cf. Ps 43:1—מִגּוֹי לֹא־חָסִיד.
- ↑ NIV, cf. CEV, JPS85, GNT, NET, ELB, GNB, RVR95, DHH94I.
- ↑ KJV, cf. REB, GNT, NET, EÜ.
- ↑ RSV, cf. ESV, NLT, NEB, LUT, HFA, NGÜ, NVI, BTX4, BDS, PDV2017, NFC, S21. LXX (quoted in Eph 4:26f), Jerome, and Symmachus understood the word to refer to anger.
- ↑ SDBH.
- ↑ SDBH.
- ↑ E.g., Exod 15:14–16; Pss 2:12; 99:1.
- ↑ Cf. Hossfeld and Zenger 1993, 61.
- ↑ See e.g., Exod 15:14 (with חיל); Deut 2:25 (with פחד, ירא and חיל); Isa 32:10f (with חרד); Jer 33:9 (with פחד); Joel 2:1; Mic 7:17 (with פחד and ירא); Ps 99:1.
- ↑ DCH.
- ↑ E.g., Gen 17:17; Deut 7:17; 8:17; 9:4; 18:21; Isa 14:13; 47:8, 10; 49:21; Jer 5:14; Pss 10:6, 11; 35:25; 74:8; etc.
- ↑ Cf. Gen 4:8 [MT and 4QGenb]; Exod 19:25.
- ↑ Cf. Kselman 1987, 103-105.
- ↑ Cf. Barré 1995, 59-60.
- ↑ Cf. Driver 1942, 150; NEB.
- ↑ See e.g., Hos 7:14—זָעֲקוּ אֵלַי בְּלִבָּם; Ben Sira 39:35—בכל לב הרנינו; cf. Zeph 3:14.
- ↑ Barthélemy 2005, 9-10. In light of the grammatical issue with אִמְרוּ, some interpret אִמְרוּ to mean "search" (e.g., Waltke 2010, 236; cf. Dahood 1963, 295-296; cf. NIV: "search your hearts").
- ↑ Ryken et al. 1998; cf. Ps 36:5; Eccl. 10:20; Mic 2:1.
- ↑ See the more idiomatic translation of the CEV: "They don't really pray to me; they just howl in their beds. They have rejected me for Baal and slashed themselves, in the hope that Baal will bless their crops."
- ↑ Cf. NIV, NLT, ESV, NRSV, LUT, HFA, NGÜ, ELB EÜ, GNB, ZÜR; see e.g., Ps 37:7. So also Aquila (καὶ σιωπήσατε), Symmachus (ἡσυχάσατε), and Jerome (tacete).
- ↑ Cf. NET; so HALOT.
- ↑ Olmo Lete and Sanmartín 2004, 274; see e.g., KTU 1.16, I 26—אל תבכן אל תדם לי = COS I:339, "Do not weep... do not lament for me."
- ↑ Bons et al. 2011, 1506; cf. Acts 2:37—κατενύγησαν τὴν καρδίαν.
- ↑ See further Barré 1995.
- ↑ The Septuagint according to Rahlfs' edition has a slightly different reading for the second half of this verse: "speak in your hearts, and (καὶ) on your beds be pricked" (trans. NETS). Instead of having a conjunction before the verb "be pricked" (κατανύγητε, cf. MT וְדֹ֣מּוּ), it has a conjunction before the phrase "on your beds" (καὶ ἐπὶ ταῖς κοίταις ὑμῶν, cf. MT עַֽל־מִשְׁכַּבְכֶ֗ם). But most Septuagint manuscripts actually lack this conjunction before "on your beds," including manuscripts from all of the major text groups (see apparatus in Rahlfs). It seems likely, then, that the original translation lacked a conjunction before "on your beds." Perhaps it originally included a conjunction before "be pricked," as in the MT, and this conjunction fell out very early on in the Greek tradition due to the similar-looking beginnings of the conjunction καὶ and the following word κατανύγητε.
- ↑ Other commentators have noted that "a key poetic device in Psalm 4 is the way in which key words or roots are repeated, often endowing the psalm with a sense either of contrast or of reversal" (Jacobson 2014). "The psalm is so closely integrated by the use of double terms that the structure cannot easily be determined" (Craigie 1983).
- ↑ Cf. Deut 33:19; Ps 51:21; cf. NET: "prescribed sacrifices;" Baethgen 1904, 10. In contrast, see NLT: "Offer sacrifices in the right spirit;" GWT: "Offer the sacrifices of righteousness by trusting the LORD." For an alternative view, see Waltke: "The sense, however, is probably not that the sacrifices conform to the Law (contra Buttenweiser and Briggs) - although this idea cannot be excluded - but is a metonymy for the one offering the sacrifice - that is to say, he is righteous (see v. 1[2]). Just as the one qualified to enter the sacred temple site is said to enter the 'gates of righteousness' (Ps 118:19) - surely not a reference to the standards for the gate itself - so the sacrifices offered by the one admitted through the gates into the temple's precincts are said to be righteousness" (Waltke 2010, 237).
- ↑ Cf. Hossfeld and Zenger 1993, 59; Weber 2016, 60.
- ↑ Wilson 2002, 158.
- ↑ So Briggs 1906, 31; Waltke 2010, 158. See NRSV: "O that we might see some good!;" NJPS: "O for good days!" On the use of מִי + yiqtol to express a wish, see GKC §151a.
- ↑ HALOT. E.g., Num 11:4—מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר.
- ↑ Cf. Pss 15; 24:8, 10.
- ↑ E.g., NIV, NET, CEV, JPS85, NJB, NLT, LUT, NGÜ, TOB, BDS, S21, RVR95, NVI, DHH94I; cf. Baethgen 1904, 10.
- ↑ E.g., NRSV, REB, ESV, GNT, HFA, GNB, PDV2017, NFC.
- ↑ So Goldingay 2006, 167; cf. Waltke 2010, 238.
- ↑ E.g., Pss 2:7; 10:6, 11; 12:5; 16:2; 38:17; 39:2; 40:8; 41:5; 42:10; 50:16; 53:2?; 55:7; 58:12; 66:3; 68:23; 71:11; 73:11; 77:11; 82:6; 83:5, 13; 87:5; 89:3; 91:2; 94:7; 102:25; 105:11; 139:11; 140:7? Exceptions: Pss 13:5; 14:1?; 27:8; 31:23; 35:10?; 74:8; 79:10; 94:18; 96:10?
- ↑ Cf. DCH. So Malbim: מי יראנו טוב שיבא הגשם.
- ↑ Dahood 1965, 25.
- ↑ Cf. Deut 11:11–12; Lev 26:4.
- ↑ Cf. Deut 11:11–12; Lev 26:4; 1 Kgs 17:1.
- ↑ Cf. Jer 14:22.
- ↑ Cf. Jer 14:22; Zech 10:1–2; Hos 2:7; 7:14.
- ↑ Nouns in the qill pattern (like נֵס) are frequently related to geminate roots. Indeed, a geminate verb derived the noun נֵס appears to occur in Ps 60:6 (לְהִתְנֹוסֵס). Furthermore, geminate roots often have III-he by-forms (נסה/נסס). Thus, the interpretation of נסה (vocalized נֻסָּה) as a 3ms pual qatal denominative from נֵס is morphologically plausible.
- ↑ SDBH. Cf. Isa 11:10–12; Jer 4:6; Ps 60:6.
- ↑ See e.g., Deut 4:6–7; 1 Kgs 8:41–43; Zech 8:20–23; cf. Gen 12:1–3.
- ↑ E.g., NIV, NET, CEV, JPS85, NJB, NLT, LUT, NGÜ, TOB, BDS, S21, RVR95, NVI, DHH94I.
- ↑ E.g., NRSV, REB, ESV, GNT, HFA, GNB, PDV2017, NFC.
- ↑ Brown 2002, 198. Brown further states that "the metaphor of light, as applied to the deity, draws much of its source from solar imagery, itself rich in associations. Most generally, light signifies flourishing life, 'the light of life' (Ps 56:13), and, thus, shares special affinity with the Author of life. To ascribe light to God is to acknowledge the fullness of life that God imparts to creation." On the sun as the supreme source of light and life, see e.g., "The Hymn to the Aton": "Thy rays suckle every meadow. When thou risest, they live, they grow for thee" (Pritchard 1969, 369-371). YHWH is called a "sun" in Ps. 84:12. "In the psalmic tradition and elsewhere, the deus praesens is typically depicted as an effulgence of light or solar theophany" (Brown 2002, 84).
- ↑ BHRG §39.3, 20.
- ↑ NLT, cf. NGÜ, HFA.
- ↑ KJV, NRSV, ESV, CEV, CEB, GNT, CSB, NEB; cf. LUT, ELB, GNB, ZÜR; so Baethgen 1904, 11; Staszak 2024, 188.
- ↑ As BDB notes concerning this verse (and others), "Sometimes in poetry the idea on which מִן is logically dependent, is unexpressed, and must be understood by the reader." GKC, citing several passages, notes similarly that "the attributive idea, on which מִן logically depends, must sometimes... be supplied from the context" (§133e). Psalm 4:8 is regarded as a "still bolder pregnant construction" (GKC §133e).
- ↑ NIV, cf. NJPS; so Ibn Ezra, Radak, Ho'il Moshe; Goldingay 2006, 168-172.
- ↑ Waltke 2010, 240.
- ↑ See also Jerome's Hebrew-based translation: "in the time (in tempore)..." Cf. Mannati 1970 for the similar view that the מִן prepositional phrase indicates source.
- ↑ See e.g., Jer 6:15—בְּעֵת־פְּקַדְתִּים; see discussion and further examples in GKC §130d; §155l.
- ↑ The he suffix on אֶשְׁכְּבָה, traditionally identified as the marker for the cohortative, is more likely a morpheme that expresses "an increasingly conventionalized reflexive-benefactive sense" (Cook 2024, 216; cf. Gentry 1998).
- ↑ HALOT; cf. Isa 46:2; Ps 35:26.
- ↑ cf. Prov 3:24; Baethgen 1904, 11.
- ↑ NIV, cf. NLT, ESV, NRSV, CSB, CEB, GNT, NJPS, LUT, ELB, ZÜR; so LXX; Radak; some medieval Hebrew manuscripts read לְבַדֶּךָ, which would unambiguously modify the subject (see Kennicott 1776, 309).
- ↑ NET, cf. NGÜ, GNB; so Peshitta; Rashi; Baethgen 1904, 11; Fokkelman 2000, 61-62; Waltke 2010, 241.
- ↑ Waltke 2010, 241.
- ↑ So Waltke 2010, 241; Fokkelman 2000, 61-62.
- ↑ contrast, e.g., Isa 46:2; Ps 35:26.
- ↑ The vocative "YHWH" is after the subject "you" (אַתָּה) since the latter is in marked focus (cf. Miller 2010, 357).
- ↑ On the use of word order "to affect the strength of grammatical closure at the end of the line," see Grosser 2023, 212.