Psalm 3 Semantics
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Psalm 3/Semantics
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Victory is YHWH's!
Psalm 3
About the Grammar & Semantics Layer
Semantics is the study of how language is used to represent meaning. The goal of semantic analysis for interpreting and translating the Bible is to understand the meaning of words and how they relate to each other in context. We want to understand what is implicit about word meaning – and thus assumed by the original audience – and make it explicit – and thus clear for us who are removed by time, language, and culture. The semantics layer is composed of three major branches: lexical semantics, phrase-level semantics and verbal semantics.
About the Grammar Layer
The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Show/Hide Grammar Legend" below.)
| Visualization | Description |
|---|---|
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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. |
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In a construct chain, the noun in the absolute form modifies the noun in the construct form. |
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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. |
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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. |
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The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain. |
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The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause. |
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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. |
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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. |
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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). |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
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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. |
About the Lexical Semantics Layer
One major branch of semantic study is lexical semantics, which refers to the study of word meanings. It examines semantic range (=possible meanings of a word), the relationship between words (e.g. synonymy, hyponymy), as well as the relationship between words and larger concepts (conceptual domains). One component of our approach involves not only the study of the Hebrew word meaning, but also of our own assumptions about word meaning in modern languages. Because the researcher necessarily starts with their own cultural assumptions (in our case, those of Western-trained scholars), this part of the analysis should be done afresh for every culture.
For a detailed description of our method, see the Lexical Semantics Creator Guidelines.
- See our growing collection of Venn Diagrams, not only for Psalm 3, but for all of the psalms.
- See SDBH on Psalm 3.
About the Phrase-Level Semantics Layer
The Phrase-level Semantics layer analyses the meaning of syntactic units which are larger than the level of the word and smaller than the level of the clause. Specifically, this layer analyses the meaning of prepositional phrases (e.g., לְאִישׁ), construct phrases (e.g., אִישׁ אֱלֹהִים), phrases formed by a coordinating waw conjunction (e.g., אִישׁ וְאִשָּׁה) and noun phrases which consist of a noun plus a determiner (e.g., הָאִישׁ) or a quantifier (e.g., כֹּל אִישׁ).
For a detailed description of our method, see the Phrase-level Semantics Creator Guidelines.
| Visualization | Description |
|---|---|
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The prepositional phrase is indicated by a solid green oval. |
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The construct chain is indicated by a solid yellow oval. |
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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. |
About the Verbal Semantics Layer
This sub-layer focuses on the relationship between verbs, time and modality. These are important categories for interpretation and translation, and how one analyses a verb can have a significant effect on how it is rendered. This sub-layer has been through several iterations, as it strives to accomplish two things: (1) Transparency for the native Hebrew structures, and (2) Transparency for the interpretation necessary to translate the verbal semantics into other languages.
For a detailed description of our method, see the Verbal Semantics Creator Guidelines.
| Conjugations | |
|---|---|
| qatal | yiqtol-jussive |
| wayyiqtol (following qatal)* | cohortative |
| yiqtol | participle |
| wayyiqtol (following yiqtol)* | wayyiqtol (following participle)* |
| weyiqtol | inf. construct |
| weqatal | inf. absolute |
| *Wayyiqtol is colored a darker version of the conjugation it follows. | |
| Relative tense arrows | ||||
|---|---|---|---|---|
| Relative tense arrows (placed within the appropriate 'Fut/Pres/Past' column) are color coded according to the conjugation of the verb. The arrows in the table below are colored according to the typical uses of the conjugations. | ||||
| After/posterior/future | Imminent future | Simultaneous/right now | Recent past | Before/anterior/past |
| ← ← |
↤ | ↓↓↓ | ↦ | → → |
| Aspect | ||||
|---|---|---|---|---|
| Continuous | Habitual or iterative | Stative | Perfective | |
| Encoded in words | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Inferable from context | ⟲ | ⟲⟲⟲ | ⎯ | • |
| Reference point movement | |
|---|---|
| Movement | No movement |
| ⇐ | ⇍ |
| Modality | |
|---|---|
| indicative | purpose/result |
| jussive | necessity |
| imperative | possible |
| cohortative | probable |
| wish | ability |
| (past) conditional | interrogative, etc. |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
Psalm 3 Verbal Semantics
For an overview of the Verbal Semantics of Psalm 3, click the expandable button below.
(Click diagram to enlarge)
Psalm 3 Semantic Analysis & Diagrams
The following grammatical diagrams are zoomable, and the lexical and phrasal overlays can be toggled on/off. Notes on the semantic layers can be found beneath each verse's diagram.
v. 1
| Hebrew | Line | English |
|---|---|---|
| מִזְמ֥וֹר לְדָוִ֑ד בְּ֝בָרְח֗וֹ מִפְּנֵ֤י ׀ אַבְשָׁל֬וֹם בְּנֽוֹ׃ | 1 | A psalm. By David. When he was fleeing from Absalom, his son. |
Preferred
SimpleGrammar
DiscourseUnit [v. 1]
Fragment
noun: מִזְמוֹר a psalm
Fragment
PrepositionalPhrase
Preposition
preposition: לְ by
Object
noun: דָוִד David
Fragment
PrepositionalPhrase <gloss="when he was fleeing from Absalom, his son">
Preposition
preposition: בְּ when
Object
Clause
Subject <located="after infinitive construct">
Predicate
ConstructChain
verb-infinitive: בָרְח fleeing
suffix-pronoun: וֹ him
Adverbial
PrepositionalPhrase
Preposition
preposition: מִ from
Object
ConstructChain
noun: פְּנֵי the presence
Apposition
noun: אַבְשָׁלוֹם Absalom
Nominal
ConstructChain <gloss="his son">
noun: בְּנ son
suffix-pronoun: וֹ him
Notes
No Grammar notes to display for Psalm 3:1.
No Lexical notes to display for Psalm 3:1.
Note for v. 1
- The preposition from (מִפְּנֵי) typically occurs in contexts of "hostility and/or threat" (BHRG §39.15), describing how "trajector x [here = David] moves away (e.g., flees or hides) from the presence of a landmark y [here = Absalom]" (BHRG §39.15).
Note for v. 1
- The phrase his son (בּנוֹ) is in apposition to "Absalom," highlighting Absalom's relationship to David. The addition of the phrase "his son" is not necessary for identifying Absalom. The text could have simply said, "When David was fleeing from Absalom," and readers would have been able to identify "Absalom" without the need for any further specification (cf. 2 Sam 13ff). The addition of the appositional phrase "his son" has two effects.
- It draws attention to the close relationship between David and Absalom and thus to the deep emotional pain of the conflict (2 Sam 13:39; 18:33); the fact that David is forced to flee from his son (as opposed to some other enemy) makes his situation especially distressing.
- It creates a connection with the previous psalm (Ps 2), which uses the word "son" (v. 7, cf. v. 12).
No Verbal notes to display for Psalm 3:1.
No Textual notes to display for Psalm 3:1.
v. 2
| Hebrew | Line | English |
|---|---|---|
| יְ֭הוָה מָֽה־רַבּ֣וּ צָרָ֑י | 2a | YHWH, how my adversaries have become many! |
| רַ֝בִּ֗ים קָמִ֥ים עָלָֽי׃ | 2b | Many are those rising against me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 2]
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
ConstructChain <gloss="my adversaries">
noun: צָר adversaries
suffix-pronoun: ָי me
Predicate
verb: רַבּוּ have become many
adverb: מָה how
Fragment
Clause
Subject
Nominal
Clause
Predicate
verb-participle: קָמִים those rising
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל against
Object
suffix-pronoun: ָי me
Predicate
verb: are
Complement
adjective: רַבִּים many
Fragment <status="alternative">
Clause
Subject
Nominal
adjective: רַבִּים many
Predicate
verb-participle: קָמִים are rising
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל against
Object
suffix-pronoun: ָי me
Notes
Note for v. 2
- The participial phrase translated those rising against me (קָמִים עָלָי) could either be the main verbal predication of the clause ("are rising against me," cf. LXX, Aquila, Symmachus, Jerome [iuxta Hebr.], ESV, NRSV, NET, NEB) or the subject of the clause ("those rising against me," cf. Peshitta, Targum, KJV, NJPS, REB). In context, the focus of the clause appears to be on the vast number of his enemies (cf. v. 2a, 3a): "those rising against me are many." This emphasis is clearer if we interpret קָמִים עָלָי as the subject of the clause, with "many" (רִבִּים) as the fronted predicate complement (see Macrosyntax).
Note for v. 2
- The root רבב is, next to the divine name YHWH, the most repeated root in the psalm (four times, vv. 2-3, 7). The first instantiation of this root is the verb become many (רַבּוּ) in v. 2, which SDBH defines simply as a "process by which people... increase in number..." The second and third instantiations of this root occur in the following two lines, with the adjective many (רַבִּים)—"state in which objects or events are numerous in quantity or frequency" (SDBH).
No Phrase-level notes to display for Psalm 3:2.
No Verbal notes to display for Psalm 3:2.
No Textual notes to display for Psalm 3:2.
v. 3
| Hebrew | Line | English |
|---|---|---|
| רַבִּים֮ אֹמְרִ֪ים לְנַ֫פְשִׁ֥י | 3a | Many are those saying about me, |
| אֵ֤ין יְֽשׁוּעָ֓תָה לּ֬וֹ בֵֽאלֹהִ֬ים סֶֽלָה׃ | 3b | "There is no victory for him in God!" Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 3]
Fragment
Clause
Subject
Clause
Predicate
verb-participle: אֹמְרִים those saying
Adverbial
PrepositionalPhrase
Preposition
preposition: לְ about
Object
ConstructChain <gloss="my soul >> me">
noun: נַפְשׁ soul
suffix-pronoun: ִי me
Object
Clause
Subject
noun: יְשׁוּעָתָה victory
Predicate
Adverbial
noun: אֵין there is no
Complement
PrepositionalPhrase
Preposition
preposition: לּ for
Object
suffix-pronoun: וֹ him
Adjectival
PrepositionalPhrase
Preposition
preposition: בֵ in
Object
noun: אלֹהִים God
Predicate
verb: are
Complement
adjective: רַבִּים many
Fragment <status="alternative">
Clause
Subject
Nominal
adjective: רַבִּים many
Predicate
verb-participle: אֹמְרִים are saying
Fragment
particle: סֶלָה selah
Notes
Note for v. 3
- On the syntactic function of the participle saying (אֹמְרִים) see the note on v. 2b.
Note for v. 3
- The noun victory (יְשׁוּעָה) is highlighted, not only by its repetition throughout the psalm (vv. 3b, 9a; verbal form in 8b) but by its morphology. The first occurrence of the word here in v. 3b has a unique ending (תָה- cf. Ps 80:3; Jon 2:10). This ending appears to be the remains of an earlier case ending which is now, according to GKC, "used merely for the sake of poetical emphasis [= poetic foregrounding]."[1] The word is also prosodically foregrounded by the Masoretic accentuation (יְֽשׁוּעָ֓תָה); it has the rare accent shalshelet qetana (only 8 times in the Hebrew Bible).[2] The foregrounding of the word is appropriate because "victory" is "the key motif in the psalm."[3] The same word (יְשׁוּעָה) occurs again in the last verse of the psalm as the only word in the psalm to have the definite article (ה).
Note for v. 3
- The vast majority of the modern translations consulted follow the Masoretic Text of v. 3b: "There is no help for him in God" (CSB, et al.). By contrast, the NRSV, following the Syriac Peshitta (so NRSV footnote), says, "There is no help for you in God" (NRSV; Peshitta: ܕܠܝܬ ܠܟܝ ܦܘܪܩܢܐ ܒܐܠܗܟܝ). But the Peshitta Psalter characteristically "deviates from its Hebrew base text and accommodates the translation to the immediate context, following a certain logic or overcoming a certain difficulty." [4] In this case, the Peshitta is almost certainly giving a free translation of the same text as we have in the MT and all of our other witnesses. The translator probably used 2ms language ("for you... your God") because he interpreted the phrase לְנַפְשִׁי in v. 3a as indicating the addressee of the speech: "saying to me" instead of "saying about me."
Note for v. 3
- Instead of in God (בֵאלֹהִים), the Septuagint has "in his God" (ἐν τῷ θεῷ αὐτοῦ = באלהיו?). There is a good chance that the variant reflects a different Hebrew text (באלהיו), since the Septuagint Psalter is typically literal in its attempt to represent pronominal suffixes, and since it is easy to see how באלהים and באלהיו might have been mistaken for one another.[5] It is difficult to determine which reading is the earlier reading. Both readings have early attestation, the MT reading being supported by Symmachus and Jerome. In the MT's reading, the ים ending of בֵאלֹהִים rhymes with other words in the context (cf. רבים and אמרים in this verse and מרים in the next verse), perhaps making this reading preferable on poetic grounds.
Note for v. 3
- The Semantics of Ancient Hebrew Database has a series of thorough lexical studies on 'Deliverance' Words, the verb ישׁע, and the noun יְשׁוּעָה. For the noun יְשׁוּעָה, which occurs twice in Ps 3 (vv. 3, 9), they argue that it denotes "various kinds of ‘success’ secured by divine acts of power and faithfulness." They argue, contrary to many translations and dictionaries, that "‘salvation, deliverance’ is not central to the meaning of יְשׁוּעָה." They base this claim on the fact that, although יְשׁוּעָה occurs 74 times in poetry, it hardly ever occurs in parallel with other nouns in the 'deliverance' word group. Instead, it is usually parallel with words for success or blessing, power, loyalty and faithfulness, protection, praise, and righteousness. They claim that it refers to "a state of security" rather than "an action that brings it about." In prose, it occurs only four times (Exod 14:13; 1 Sam 14:45; 2 Sam 10:11; 2 Chr 20:17), "all in military contexts where ‘victory, success’ might be appropriate interpretations of the meaning." The military context of Ps 3 (cf. enemies surrounding [vv. 2-3, 7], shield [v. 4a]) makes victory an appropriate gloss here as well, though "protection" or "security" might also be good glosses.
Note for v. 3
- The word נֶפֶשׁ frequently means "life" and occurs in contexts "where a life is in general peril; where a life desperately requires help (often from God)" (Witthoff 2021, §4.2.3.3). It can also stand metonymically for a person, profiling the inner being or emotional center of that person (Witthoff 2021, 177-181). In Ps 3:3, the phrase נַפְשִׁי (my soul >> me) is related to both of these meanings. As Witthoff writes regarding several examples, including Ps 3:3, "the concept of LIFE in need may still be present in the contexts of these instances, but ׁנֶפֶש may be closer in these examples to representing a part of a person that feels, thinks, or chooses a course of action, than to a state of LIFE" (171; cf. Pss 34:3; 35:9; 42:5; 57:7; 62:2, 6; 63:9; 69:11; 77:3; 107:5; 119:25; 130:5-6; 142:8).
Note for v. 3
- The lamed preposition in the phrase לְנַפְשִׁי does not indicate the address of the speech ("saying to me," so NRSV) but the topic of the speech: "saying about me" (Jenni 2000, rubric 69; cf. Pss 41:6; 71:1; so Rashi: על נפשי; Radak and Ibn Ezra: בעבור נפשי).
- The second lamed preposition in v. 3, for him (לוֹ), indicates the psalmist as the experiencer or beneficiary of YHWH's victory/protection (Jenni 2000, rubric 44; cf. Exod 15:2; 2 Sam 10:11; Isa 12:2; Pss 118:14, 21).
Note for v. 3
- The bet preposition in the phrase in God (בֵאלֹהִים) indicates the "cause [or, reason] for a statement of existence" (Jenni 1992, rubric 139). E.g., Isa 45:24—"The people will declare, 'The LORD is the source of all my righteousness and strength'" (NLT, אַ֧ךְ בַּיהוָ֛ה לִ֥י אָמַ֖ר צְדָקֹ֣ות וָעֹ֑ז); Jer 3:23—"Help for Israel comes only from the LORD our God" (GNT, בַּיהֹוָ֣ה אֱלֹהֵ֔ינוּ תְּשׁוּעַ֖ת יִשְׂרָאֵֽל).
No Verbal notes to display for Psalm 3:3.
No Textual notes to display for Psalm 3:3.
v. 4
| Hebrew | Line | English |
|---|---|---|
| וְאַתָּ֣ה יְ֭הוָה מָגֵ֣ן בַּעֲדִ֑י | 4a | But you, YHWH, are a shield for me, |
| כְּ֝בוֹדִ֗י וּמֵרִ֥ים רֹאשִֽׁי׃ | 4b | my honor, and the one who lifts my head. |
Preferred
SimpleGrammar
DiscourseUnit [v. 4]
Fragment
conjunction: וְ but
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
pronoun: אַתָּה you
Predicate
verb: are
Complement
Nominal
noun: מָגֵן shield
Adjectival
PrepositionalPhrase
Preposition
preposition: בַּעֲד for
Object
suffix-pronoun: ִי me
Conjunction
conjunction:
Nominal
ConstructChain <gloss="my honor">
noun: כְּבוֹד honor
suffix-pronoun: ִי me
Conjunction
conjunction: וּ and
Nominal
Clause
Predicate
verb-participle: מֵרִים one who lifts
Object
ConstructChain <gloss="my head">
noun: רֹאשׁ head
suffix-pronoun: ִי me
Notes
No Grammar notes to display for Psalm 3:4.
No Lexical notes to display for Psalm 3:4.
Note for v. 4
- The phrase כְּבוֹדִי is, literally, my honor or "my glory" (so NIV, NLT, ESV, NJPS, NET; German: meine Ehre, LUT, HFA, NGÜ, ELB, EÜ, GNB, ZÜR). The context suggests that "my honor" means "the source of my honor," i.e., "the one who makes me honorable [before others]": "you give me... honor" (CEV); "you restore my honor" (cf. HFA); "you rescue my honor" (GNB). Cf. NET note: "The psalmist affirms that the Lord is his source of honor, i.e., the one who gives him honor in the sight of others. According to BDB 459 s.v. II כָּבוֹד 7, the phrase refers to God as the one to whom the psalmist gives honor. But the immediate context focuses on what God does for the psalmist, not vice-versa."
Note for v. 4
- To lift someone's head is "to distinguish, confer honour upon someone" (HALOT; cf. Baethgen 1904, 8). See e.g., the proverb in Ben Sira: "The physician's knowledge lifts up his head (תרים ראשו), that he may stand in the presence of noblemen" (Ben Sira 38:3). This interpretation makes good sense in the context, where the phrase "one who lifts my head" is juxtaposed with the phrase "my honor >> the one who makes me honorable." Note also the contrast between lifting up the psalmist's head in v. 4 (= honoring him) and striking the enemies on the jaw in v. 8 (= dishonoring them).
- Alternatively, "lifting up the head" could be a figure of speech for a "causative process by which deities help humans to find new confidence" (SDBH). Thus, GNT: "You... restore my courage" (cf. Hossfeld and Zenger 1993, 58). It seems more likely, however, that the focus is on the social aspect (honor, vindication) of the psalmist's restoration and not the psychological aspect (confidence, courage), although the latter is probably implied.
- In Gen 40:13, "lifting the head" (although a different verb: יִשָּׂא...אֶת־רֹאשֶׁךָ) refers to the cup bearer's restoration to his former position. Thus, "if one takes the suggestion of the superscription that this is a Davidic psalm written during the revolt of Absalom, the phrase 'lift the head' could refer to the psalmist’s desire for restoration to his former position" (NET note).
Note for v. 4
- The prepositional phrase בַּעֲדִי in Ps 3:4 probably does not mean "around me" (NIV, NLT, NRSV) but "for me" (KJV, cf. LUT, EÜ, ZÜR) i.e., it "marks the intended recipient of the particular action. In English, this function is commonly conveyed by the preposition for" (Hardy 2022, 89-90).
No Verbal notes to display for Psalm 3:4.
No Textual notes to display for Psalm 3:4.
v. 5
| Hebrew | Line | English |
|---|---|---|
| ק֭וֹלִי אֶל־יְהוָ֣ה אֶקְרָ֑א | 5a | I call aloud to YHWH, |
| וַיַּֽעֲנֵ֨נִי מֵהַ֖ר קָדְשׁ֣וֹ סֶֽלָה׃ | 5b | and he answers me from his holy mountain. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 5]
Fragment
ClauseCluster
Clause
Subject
Predicate
verb: אֶקְרָא I call out
Adverbial
PrepositionalPhrase
Preposition
preposition: אֶל to
Object
noun: יְהוָה YHWH
Adverbial
ConstructChain <gloss="with my voice >> aloud">
noun: קוֹל voice
suffix-pronoun: ִי me
Conjunction
conjunction: וַ and
Clause
Predicate
verb: יַּעֲנֵ he answers
Object
suffix-pronoun: נִי me
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from
Object
ConstructChain <gloss="his holy mountain">
noun: הַר mountain
ConstructChain
noun: קָדְשׁ holy
suffix-pronoun: וֹ him
Fragment
particle: סֶלָה selah
Notes
Note for v. 5
- The phrase my voice >> aloud (קוֹלִי) appears to be functioning adverbially. Thus, the Peshitta, for example, adds a bet preposition: "with (ב) my voice (קלי)" (cf. LXX: φωνῇ μου ["with my voice"], Jerome [iuxta Hebr.]: voce mea ["with my voice"]; R. Moshe Yitzchak Ashkenazi: אקרא בקול רם). Similarly, modern European translations render the phrase adverbially, either as "[cry] with my voice" (KJV, ESV, cf. LUT, ELB) or "[cry] aloud" (NRSV, CSB, NJPS, NEB, REB, HFA, EÜ, ZÜR).
- Alternatively, GKC analyzes קוֹלִי as a second subject: "my voice—I cry unto the Lord."[6] According to GKC, "A peculiar idiom, and one always confined to poetic language, is the not infrequent occurrence of two subjects in a verbal sentence, one of the person and the other of the thing. The latter then serves—whether it precedes or follows—to state the instrument, organ, or member by which the action in question is performed, and may be most often rendered in English by an adverb, as a nearer definition of the manner of the action."[7] The debate on how best to analyze these syntactic constructions goes back centuries. See, for example, the different opinions presented by Radak in his book on Hebrew roots.
No Lexical notes to display for Psalm 3:5.
Note for v. 5
- The phrase הַר קָדְשׁוֹ is, literally, "mountain of holiness of him" >> "his holy mountain," i.e., the mountain that is devoted to YHWH as holy (cf. Joel 4:17; Obad 16; Pss 2:6; 15:1; 43:3; 48:2; 99:9; Dan 9:16; etc.).
No Verbal notes to display for Psalm 3:5.
No Textual notes to display for Psalm 3:5.
v. 6
| Hebrew | Line | English |
|---|---|---|
| אֲנִ֥י שָׁכַ֗בְתִּי וָֽאִ֫ישָׁ֥נָה | 6a | I lay down and fell asleep. |
| הֱקִיצ֑וֹתִי כִּ֖י יְהוָ֣ה יִסְמְכֵֽנִי׃ | 6b | I woke up, because YHWH supports me. |
Preferred
SimpleGrammar
DiscourseUnit [v. 6]
Fragment
Clause
Subject
noun: אֲנִי I
Predicate
Predicate
verb: שָׁכַבְתִּי lay down
Conjunction
conjunction: וָ and
Predicate
verb: אִישָׁנָה fell asleep
Fragment
Clause
Predicate
verb: הֱקִיצוֹתִי I woke up
SubordinateClause
Conjunction
conjunction: כִּי because
Clause
Subject
noun: יְהוָה YHWH
Predicate
verb: יִסְמְכֵ upholds >> supports
Object
suffix-pronoun: נִי me
Notes
No Grammar notes to display for Psalm 3:6.
Note for v. 6
- The verbs lay down (שָׁכַבְתִּי) and slept (וָֽאִישָׁנָה) are "sometimes associated with security" (SDBH), as is the case in this verse (cf. Psalm 4:9). The psalmist can lie down and sleep because he trusts YHWH to support him and protect him throughout the night.
No Phrase-level notes to display for Psalm 3:6.
No Verbal notes to display for Psalm 3:6.
No Textual notes to display for Psalm 3:6.
v. 7
| Hebrew | Line | English |
|---|---|---|
| לֹֽא־אִ֭ירָא מֵרִבְב֥וֹת עָ֑ם | 7a | I will not be afraid of tens of thousands of people |
| אֲשֶׁ֥ר סָ֝בִ֗יב שָׁ֣תוּ עָלָֽי׃ | 7b | who have taken position against me all around. |
Preferred
SimpleGrammar
DiscourseUnit [v. 7]
Fragment
Clause
Predicate
verb: אִירָא I will be afraid
Adverbial
particle: לֹא not
Adverbial
PrepositionalPhrase
Preposition
preposition: מֵ from >> of
Object
ConstructChain
noun: רִבְבוֹת tens of thousands
Nominal
noun: עָם people
RelativeClause
RelativeParticle
particle: אֲשֶׁר who
Clause
Subject <located="relative clause head">
Predicate
verb: שָׁתוּ have taken position
adverb: סָבִיב all around
Adverbial
PrepositionalPhrase
Preposition
preposition: עָל against
Object
suffix-pronoun: ָי me
Notes
No Grammar notes to display for Psalm 3:7.
Note for v. 7
- The word רִבְבֹות in v. 7 is the fourth instantiation of the root רבב in this psalm (see vv. 2-3). The singular noun רְבָבָה means, literally, a "state in which a countable entity is ten thousand in number," but it is used imprecisely for "excessively high numbers by which the exact number is relatively unimportant" (SDBH).
Note for v. 7
- The verb שׁית in this verse appears to be "internally transitive, = take one’s stand" (BDB; cf. Isa 22:7; so Ibn Ezra: "similar to שות שתו השערה [in Isa 22:7], similar to 'fight' [נלחמו];" see also 2 Kgs 20:12—וַיָּשִׂ֖ימוּ עַל־הָעִֽיר). It is also possible that an object, e.g., "battle," is implied (cf. Radak: שתו מלחמתם עלי). Dahood 2008, 19, suggests understanding it as a qal passive (שִׁתוּ).
Note for v. 7
- The construct chain רִבְבֹות עָם probably means "ten thousands of people" (KJV, NRSV), i.e., "ten thousands [consisting of] people." The phrase is unique in the Bible, but compare "ten thousands of Ephraim" (רִבְבוֹת אֶפְרַיִם) in Deut 33:17. The word עַם probably has the additional nuance of a military force (see note on v. 9): "ten thousands of fighting people" (cf. NJPS: "the myriad forces").
No Verbal notes to display for Psalm 3:7.
No Textual notes to display for Psalm 3:7.
v. 8
| Hebrew | Line | English |
|---|---|---|
| ק֘וּמָ֤ה יְהוָ֨ה ׀ הוֹשִׁ֘יעֵ֤נִי אֱלֹהַ֗י | 8a | Rise up, YHWH! Save me, my God! |
| כִּֽי־הִכִּ֣יתָ אֶת־כָּל־אֹיְבַ֣י לֶ֑חִי | 8b | For you have struck all my enemies on the jaw. |
| שִׁנֵּ֖י רְשָׁעִ֣ים שִׁבַּֽרְתָּ׃ | 8c | You have broken wicked people's teeth. |
Preferred
SimpleGrammar
DiscourseUnit [v. 8]
Fragment
Clause
Subject
Predicate
verb: קוּמָה rise up
Fragment
Vocative
noun: יְהוָה YHWH
Fragment
Clause
Subject
Predicate
verb: הוֹשִׁיעֵ save
Object
suffix-pronoun: נִי me
Fragment
Vocative
Nominal
ConstructChain <gloss="my God">
noun: אֱלֹה God
suffix-pronoun: ַי me
Fragment
particle: כִּי for
Fragment
Clause
Predicate
verb: הִכִּיתָ you have struck
Object
particle: אֶת
Nominal <gloss="my enemies">
ConstructChain
noun: אֹיְב enemies
suffix-pronoun: ַי me
quantifier: כָּל all
Adverbial <gloss="on the jaw">
noun: לֶחִי jaw
Fragment
Clause
Predicate
verb: שִׁבַּרְתָּ you have broken
Object
ConstructChain <gloss="wicked people's teeth">
noun: שִׁנֵּי teeth
Nominal
adjective: רְשָׁעִים wicked
Notes
Note for v. 8
- The word jaw or "cheek bone" (לֶחִי) is an adverbial accusative, "indicating the part or member specially affected by the action, e.g., Ps 3:8 for thou hast smitten all mine enemies לֶחִי (as to) the cheek bone, equivalent to upon the cheek bone."[8]
Note for v. 8
- The verb save (הוֹשִׁיעֵנִי) "denotes the bringing of assistance to someone in need, whether in military, civil or judicial contexts. It may also denote the actual saving of someone in battle or in history in general" (SAHD, so SDBH). It is the action that brings about a state of יְשׁוּעָה ("victory," cf. vv. 3, 9).
Note for v. 8
- To rise (קוּמָה) is to "rise for action, make a move and do something" (DCH; cf. Pss 3:8; 7:7; 9:20; 10:12; 17:13; 35:2; etc.). In this case, the action requested is "save me!"
No Verbal notes to display for Psalm 3:8.
No Textual notes to display for Psalm 3:8.
v. 9
| Hebrew | Line | English |
|---|---|---|
| לַיהוָ֥ה הַיְשׁוּעָ֑ה | 9a | Victory is YHWH's! |
| עַֽל־עַמְּךָ֖ בִרְכָתֶ֣ךָ סֶּֽלָה׃ | 9b | Your blessing is on your people. Selah. |
Preferred
SimpleGrammar
DiscourseUnit [v. 9]
Fragment
Clause
Subject
article: הַ the
noun: יְשׁוּעָה victory
Predicate
verb: is
Complement
PrepositionalPhrase <gloss="YHWH's">
Preposition
preposition: לַ to
Object
noun: יהוָה YHWH
Fragment
Clause
Subject
ConstructChain <gloss="your blessing">
noun: בִרְכָת blessing
suffix-pronoun: ֶךָ you
Predicate
verb: is
Complement
PrepositionalPhrase
Preposition
preposition: עַל on
Object
ConstructChain <gloss="your people">
noun: עַמְּ people
suffix-pronoun: ךָ you
Fragment
particle: סֶּלָה selah
Notes
No Grammar notes to display for Psalm 3:9.
Note for v. 9
- The people mentioned in the last line must be "those who are fighting for David" (Ibn Ezra: הם הנלחמים בעבור דוד; cf. Radak: עמך במלחמה הזאת). The word עַם sometimes refers to an army (e.g., Josh 8:1—עַם הַמִּלְחָמָה; see BDB entry 2d for עַם I).
Note for v. 9
- The lamed preposition in the phrase לַיהוָה indicates possession (Jenni 2000, rubric 227; cf. Jon 2:10): "victory is YHWH's" (cf. NJPS, NRSV), i.e, YHWH has the ability to grant victory to whomever he wants (cf. Ibn Ezra: כי הוא יושיע מי שיחפוץ בו): "Victory comes [only] from the LORD" (GNT, cf. NLT, HFA, NGÜ; Targum: מִן קֳדָם יְיָ פּוּרְקָנָא). The idea is captured nicely in a story from 1 Samuel: "Jonathan said to his young armor-bearer, 'Come, let’s go over to the outpost of those uncircumcised men. Perhaps the LORD will act in our behalf. Nothing can hinder the LORD from saving (לְהוֹשִׁיעַ), whether by many or by few'" (1 Sam 14:6, NIV).
Note for v. 9
- The word victory in v. 9 has the definite article (הַיְשׁוּעָה, lit., "the victory"). The article "points back to v. 3" (Baethgen 1904, 9) and, more generally, to the main theme of the psalm, which has, by this point, become identifiable to the reader/listener.
Note for v. 9
- YHWH's "blessing" is said to be on (עַל) his people, because the blessing comes to them from above (cf. Ps 133). E.g., "I will pour out... my blessing (בִרְכָתִי) on (עַל) your descendants" (Isa 44:3, NIV).
- Alternatively, some have argued that the clause "Your blessing [is] upon your people" means that the people have an obligation to bless YHWH (so e.g., Rashi: ועל עמו מוטל לברך ולהודות לו). According to this alternative interpretation, the phrase your blessing (בִרְכָתֶךָ) is not "the blessing that comes from you" but "the blessing that you deserve/receive."
No Verbal notes to display for Psalm 3:9.
No Textual notes to display for Psalm 3:9.
- ↑ GKC §90g.
- ↑ Cf. Price 2010, 242.
- ↑ Goldingay 2006, 114.
- ↑ Carbajosa 2020, §10.3.4.5.
- ↑ Cf. Delitzsch 1920, §132e on the scribal interchange of יו and מ/ם.
- ↑ GKC §144l-m; so Hupfeld 1855, 41; Baethgen 1904, 8.
- ↑ GKC §144; examples with קול: Pss 27:7; 142:2; Isa 10:30; example with פה: Ps 66:17; example with נפשׁ: Isa 26:9; examples with יד or ימין: Pss 17:14; 60:7; 44:3.
- ↑ GKC §117ll.