Choose a PsalmNavigate Psalm 31

About the Discourse Layer

Our Discourse Layer includes four additional layers of analysis:

Participant analysis
Macrosyntax
Speech act analysis
Emotional analysis

For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.

Participant Analysis

What is Participant Analysis?

Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.

For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.

There are 7 participants/characters in Psalm 31:

YHWH

"my rock" (v. 4)

"my stronghold" (v. 4)

"God of faithfulness" (v. 6)

David / Psalmist

"servant"

Righteous/Israel

"those who fear" (v. 20)

"those who take refuge" (v. 20)

"loyal ones" (v. 24)

"faithful"

All people

Enemies

"adversaries" (v. 12)

"many people" (v. 14)

"pursuers"(v. 16)

Sinners

"those who worship worthless idols" (v. 7)

"the evil ones" (v. 18)

"lying lips" (v. 19)

"those that speak" (v. 19)

"people [who scheme]" (v. 21)

"contentious people" (v. 21)

"those who act pridefully" (v. 24)

Dead Person

Neighbors

"friends" (v. 12)

"those who see me" (v. 12)

David: During his time as the king of Israel, David faced many conflicts and endured hardship. He fled as a fugitive from King Saul (1 Sam 19:8ff) and faced exile during Absalom's coup (2 Sam 15:1ff). While nothing in this psalm identifies a particular event in David's life as the inspiration for the poem, one could imagine any number of scenarios from his life as the background for this psalm.
Enemies: As with the specific event in David's life, nothing in this psalm identifies a specific set of enemies. Instead, they are characterized in general terms. They are opposed to YHWH (cf. v. 7) and seek to trap and kill David physically (vv. 5, 14). When the enemies are described in relation to the righteous, David describes them as liars (vv. 19, 21) and people who act pridefully (v. 24).

Hebrew	Verse	English
לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃	1	For the director. A psalm by David.
בְּךָ֖ יְהוָ֣ה חָ֭סִיתִי	2a	I have taken shelter in you, YHWH.
אַל־אֵב֣וֹשָׁה לְעוֹלָ֑ם	2b	Do not let my shame continue forever!
בְּצִדְקָתְךָ֥ פַלְּטֵֽנִי׃	2c	Rescue me in your righteousness!
הַטֵּ֤ה אֵלַ֨י ׀ אָזְנְךָ֮	3a	Listen to me!
מְהֵרָ֪ה הַצִּ֫ילֵ֥נִי	3b	Rescue me quickly!
הֱיֵ֤ה לִ֨י ׀ לְֽצוּר־מָ֭עוֹז	3c	Be a rock of refuge for me,
לְבֵ֥ית מְצוּד֗וֹת לְהוֹשִׁיעֵֽנִי׃	3d	and a fortress to deliver me!
כִּֽי־סַלְעִ֣י וּמְצוּדָתִ֣י אָ֑תָּה	4a	Because you are my rock and my stronghold.
וּלְמַ֥עַן שִׁ֝מְךָ֗ תַּֽנְחֵ֥נִי וּֽתְנַהֲלֵֽנִי׃	4b	And for the sake of your name, you must carefully guide me.
תּוֹצִיאֵ֗נִי מֵרֶ֣שֶׁת ז֭וּ טָ֣מְנוּ לִ֑י	5a	You must save me from the net which they hid for me,
כִּֽי־אַ֝תָּה מָֽעוּזִּֽי׃	5b	because you are my refuge.
בְּיָדְךָ֮ אַפְקִ֪יד ר֫וּחִ֥י	6a	I entrust my spirit into your hand.
פָּדִ֖יתָה אוֹתִ֥י יְהוָ֗ה אֵ֣ל אֱמֶֽת׃	6b	You have redeemed me, YHWH, God of faithfulness.
שָׂנֵאתָ הַשֹּׁמְרִ֥ים הַבְלֵי־שָׁ֑וְא	7a	You hate those who worship worthless idols,
וַ֝אֲנִ֗י אֶל־יְהוָ֥ה בָּטָֽחְתִּי׃	7b	but I trust YHWH.
אָגִ֥ילָה וְאֶשְׂמְחָ֗ה בְּחַ֫סְדֶּ֥ךָ	8a	I will be glad and rejoice on account of your faithfulness,
אֲשֶׁ֣ר רָ֭אִיתָ אֶת־עָנְיִ֑י	8b	that you saw my affliction.
הוֹשַׁעְתָ בְּצָר֥וֹת נַפְשִֽׁי׃	8c	You saved my life from distress.
וְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־אוֹיֵ֑ב	9a	And you did not let any enemy capture me.
הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי׃	9b	You set my feet in a broad place.
חָנֵּ֥נִי יְהוָה֮ כִּ֤י צַ֫ר־לִ֥י	10a	Be gracious to me, YHWH, because I am in distress.
עָשְׁשָׁ֖ה בְכַ֥עַס עֵינִ֗י נַפְשִׁ֥י וּבִטְנִֽי׃	10b	My eye, my throat, and my belly waste away because of anger.
כִּ֤י כָל֪וּ בְיָג֡וֹן חַיַּי֮ וּשְׁנוֹתַ֪י בַּאֲנָ֫חָ֥ה	11a	Because my life fades away with grief, and my years [fade away] with groaning.
כָּשַׁ֣ל בַּעֲוֺנִ֣י כֹחִ֑י וַעֲצָמַ֥י עָשֵֽׁשׁוּ׃	11b	My strength has failed because of my iniquity, and my bones waste away.
מִכָּל־צֹרְרַ֨י הָיִ֪יתִי חֶרְפָּ֡ה	12a	I have been scorned by all of my adversaries
וְלִשֲׁכֵנַ֨י ׀ מְאֹד֮	12b	and [I have] greatly [become an object of scorn] to my neighbors,
וּפַ֪חַד לִֽמְיֻדָּ֫עָ֥י	12c	and [I have become] an object of fear to my friends.
רֹאַ֥י בַּח֑וּץ נָדְד֥וּ מִמֶּֽנִּי׃	12d	Those who see me in the street have fled from me.
נִ֭שְׁכַּחְתִּי כְּמֵ֣ת מִלֵּ֑ב	13a	I have been forgotten like a dead person [is forgotten] from memory.
הָ֝יִ֗יתִי כִּכְלִ֥י אֹבֵֽד׃	13b	I have become like a broken vessel.
כִּ֤י שָׁמַ֨עְתִּי ׀ דִּבַּ֥ת רַבִּים֮	14a	because I heard the slander of many people – –
מָג֪וֹר מִסָּ֫בִ֥יב	14b	people – –terror is on every side–
בְּהִוָּסְדָ֣ם יַ֣חַד עָלַ֑י	14c	people – –terror is on every side– when they conspired together against me.
לָקַ֖חַת נַפְשִׁ֣י זָמָֽמוּ׃	14d	people – –terror is on every side– when they conspired together against me. They plotted to take my life.
וַאֲנִ֤י ׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה	15a	But I trust you, YHWH.
אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃	15b	I say, "You are my God.”
בְּיָדְךָ֥ עִתֹּתָ֑י	16a	My times are in your hand.
הַצִּ֘ילֵ֤נִי מִיַּד־א֝וֹיְבַ֗י וּמֵרֹדְפָֽי׃	16b	Deliver me from the hand of my enemies and from my pursuers!
הָאִ֣ירָה פָ֭נֶיךָ עַל־עַבְדֶּ֑ךָ	17a	Shine your face upon your servant!
ה֖וֹשִׁיעֵ֣נִי בְחַסְדֶּֽךָ׃	17b	Save me by your faithfulness.
יְֽהוָ֗ה אַל־אֵ֭בוֹשָׁה כִּ֣י קְרָאתִ֑יךָ	18a	YHWH, do not let me be ashamed because I have called you!
יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים יִדְּמ֥וּ לִשְׁאֽוֹל׃	18b	May the evil ones be ashamed! May they go silently to Sheol!
תֵּ֥אָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר	19a	May lying lips be unable to speak –
הַדֹּבְר֖וֹת עַל־צַדִּ֥יק עָתָ֗ק בְּגַאֲוָ֥ה וָבֽוּז׃	19b	those that speak insolence against the righteous, with arrogance and contempt.
מָ֤ה רַֽב־טוּבְךָ֮	20a	How many are your good things
אֲשֶׁר־צָפַ֪נְתָּ לִּֽירֵ֫אֶ֥יךָ	20b	which you have stored up for those who fear you,
פָּ֭עַלְתָּ לַחֹסִ֣ים בָּ֑ךְ	20c	[and which] you have performed for those who take refuge in you
נֶ֝֗גֶד בְּנֵ֣י אָדָם׃	20d	for all people to see!
תַּסְתִּירֵ֤ם ׀ בְּסֵ֥תֶר פָּנֶיךָ֮ מֵֽרֻכְסֵ֫י אִ֥ישׁ	21a	You shelter them from people’s schemes in the cover of your presence;
תִּצְפְּנֵ֥ם בְּסֻכָּ֗ה מֵרִ֥יב לְשֹׁנֽוֹת׃	21b	You hide them in a shelter from contentious people.
בָּר֥וּךְ יְהוָ֑ה	22a	Blessed is YHWH,
כִּ֥י הִפְלִ֘יא חַסְדּ֥וֹ לִ֝֗י בְּעִ֣יר מָצֽוֹר׃	22b	because he has wonderfully shown his faithfulness to me in a city under siege.
וַאֲנִ֤י ׀ אָ֘מַ֤רְתִּי בְחָפְזִ֗י	23a	Even though I thought in my panic
נִגְרַזְתִּי֮ מִנֶּ֪גֶד עֵ֫ינֶ֥יךָ	23b	I had been cut off from your sight.
אָכֵ֗ן שָׁ֭מַעְתָּ ק֥וֹל תַּחֲנוּנַ֗י	23c	However, you heard the sound of my pleading
בְּשַׁוְּעִ֥י אֵלֶֽיךָ׃	23d	when I cried out to you.
אֶֽהֱב֥וּ אֶת־יְהוָ֗ה כָּֽל־חֲסִ֫ידָ֥יו	24a	Love YHWH, all his loyal ones!
אֱ֭מוּנִים נֹצֵ֣ר יְהוָ֑ה	24b	YHWH is watching over the faithful,
וּמְשַׁלֵּ֥ם עַל־יֶ֝֗תֶר עֹשֵׂ֥ה גַאֲוָֽה׃	24c	and he abundantly repays those who act pridefully.
חִ֭זְקוּ וְיַאֲמֵ֣ץ לְבַבְכֶ֑ם	25a	Be strong so your hearts may take courage,
כָּל־הַ֝מְיַחֲלִ֗ים לַיהוָֽה׃	25b	all who wait for YHWH.

v. 1: David or Anonymous Psalmist? David is never mentioned by name outside of the superscription. The meaning לְדָוִֽד influences one's decision about the primary speaker of this entire psalm. Is it David? Or is it an anonymous psalmist? For a full discussion of this issue, see the exegetical issue on Ledavid.
v. 7: "You hate" or "I hate"? The text-critical issue in this verse has a direct impact on identifying the participant. Many modern translations have "I hate" (i.e., David). Numerous ancient manuscripts have "You hate" (i.e., YHWH). For discussion of the text-critical issue, see The Text of Psalm 31:7.
v. 7: "those who worship" = "enemies"? Should we understand "those who worship" idols in v. 7 as synonymous with the "enemies" referred to throughout the psalm? David understands the idol worshippers to be in conflict with YHWH (cf. 7a). One might assume that the idol worshippers are a subset of David's enemies. However, the two sets of participants are not necessarily synonymous. It is possible that idol worshippers could be opposed to YHWH without simultaneously functioning as David's enemies. For this reason, "those who worship" should be understood as related to but not synonymous with David's enemies in the psalm.
v. 12: "neighbors," "friends," and "those who see me" = "adversaries"? The "adversaries" mentioned in v. 12a are synonymous with David's enemies referenced in other parts of the psalm. This fact, however, does not mean that his "neighbors," "friends," and "those who see" him are synonymous with his adversaries. Instead, David is suggesting that all of his social relationships are affected by the situation he is enduring because of his enemies. For this reason, David's "neighbors," "friends," and "those who see" him should be treated as a separate set of related participants in the psalm. They represent a distinct group from the enemies. Additionally, they represent three different subsets of this different participant set.
vv. 18-19, 21, 24 "the evil ones," "the lying lips," "people," "disputing tongues," and "those who act pridefully." Should these participants be understood as synonymous with David's enemies, or are they just related? Starting with v. 18b, the tone of David's speech shifts. He begins to speak in general terms about the enemies of the righteous. None of these participants are described as David's direct enemies, as is evidenced by the lack of first person singular pronouns or verbs attached to any of these participants. As with the identity of "those who worship" idols in v. 7, the participants described in vv. 18-19, 21, and 24 are related to but not synonymous with David's enemies.
v. 22: Who is the audience? David or the righteous? Verse 22 fits oddly in the psalm. Whereas the preceding verses and verse 23 almost exclusively refer to YHWH in the second person, v. 22 utilizes the third person singular to refer to him. Since vv. 24-25 refer to YHWH with the third person and are clearly addressed to the righteous, one may wonder whether v. 22 should also be addressed to the righteous. Laberge suggests this is the case based on his organization of the psalm. He argues that vv. 22-25 are related to one another and are directed to the external audience. His proposal, however, shifts the problem to v. 23, which raises the following question: why would the psalmist address YHWH directly in the middle of a section addressed to the righteous? (cf. Dion 1987, 190-192; Laberge 1985, 163). While it is possible to understand v. 22 as addressed to "the righteous," it raises unsolvable problems in the psalm.
- Another option is to treat v. 22 as an interjection from David intended to address himself. According to this approach, David declares to himself that YHWH is blessed and has been good to him even when he was surrounded. This is the preferred option for two reasons. First, v. 22 does not mention the righteous or refer to an external audience with the third person (cf. vv. 24-25). Second, he refers to himself in the first person and YHWH in the third person. Considering the usage of personal pronouns in v. 22, it seems most likely that David has interjected a reflective comment into a broader speech act directed at YHWH.
vv. 24-25 Just the righteous or Israel too? The people of Israel are never directly mentioned in this psalm. Why should the audience be identified as "Israel" and not just the "righteous"? The superscription is the key piece of evidence. The reference to the director of music indicates that this psalm was meant to be performed in a cultic context.

Participant Relations Diagram

The relationships among the participants may be abstracted and summarized as follows:

Participant Analysis Summary Distribution

Macrosyntax

What is Macrosyntax?

Macrosyntax Diagram

Legend

Macrosyntax legend
Vocatives	Vocatives are indicated by purple text.
Discourse marker	Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text.
	The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
	The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses.
Subordinating conjunction	The subordinating conjunction is indicated by teal text.
	Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate.
Coordinating conjunction	The coordinating conjunction is indicated by blue text.
	Coordination is indicated by a solid blue line connecting the coordinating clauses.
	Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
	Marked topic is indicated by a black dashed rounded rectangle around the marked words.
	The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence	Marked focus (if one constituent) or thetic sentences^[1] are indicated by bold text.
	Frame setters^[2] are indicated by a solid gray rounded rectangle around the marked words.
[blank line]	Discourse discontinuity is indicated by a blank line.
[indentation]	Syntactic subordination is indicated by indentation.
	Direct speech is indicated by a solid black rectangle surrounding all relevant clauses.
(text to elucidate the meaning of the macrosyntactic structures)	Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

(Click diagram to enlarge)

Between vv. 14 and 15: Weani shifts the topic from the psalmist's adversaries back to the psalmist himself. Additionally, the following verses have a noticeable lack of waw conjunctions as compared to the preceding unit. Finally, it introduces the first instance of direct speech in the psalm.
Between vv. 19 and 20: In addition to the exclamative in v. 20a, this discourse unit is marked by three subordinate clauses.
Between vv. 23 and 24: Based on non-macrosyntactic observations, there is likely a break between vv. 23 and 24. These will be addressed in the appropriate layers.

v. 2a (בְּךָ֖) in you (Marked Focus): This bet preposition is frequently fronted before verb phrases involving חסה. It often indicates a restrictive focus (cf. Pss 7:2; 11:1; 141:8; 144:2). In this verse, it focuses the attention on YHWH, who will play a prominent role throughout the psalm.
v. 2c (בְּצִדְקָתְךָ֥) in your righteousness; v. 3b (מְהֵרָ֪ה) quickly; (Poetic Reasons): The non-default word order in these lines are poetic in nature and not related to information structure. The clauses alternate with word order in vv. 2-3. In lines 1, 3 and 5, the verb appears at the end of the clause. In the other lines, the verb is in the expected clause initial position.
v. 4c (וּלְמַ֥עַן שִׁ֝מְךָ֗) and for the sake of your name (Marked Focus): This phrase typically appears at the end of a clause (cf., 1 Kgs 8:41; Jer 14:7, 21; Pss 79:9; 109:21; 2 Chr 6:32). It stresses the reason the speaker requests that YHWH carefully escort him.
v. 6b (בְּיָדְךָ֮) into your hand (Marked Focus): This phrase does not typically appear in the first position of a clause. In this verse, it stresses the location in which the psalmist has placed his trust (i.e., YHWH's hand).
v. 7b (וַ֝אֲנִ֗י) but I (Marked Topic): The wa-ani shifts the topic of the verse from YHWH's hatred of idol worshippers to the psalmist and his trust in YHWH. For discussion of the text-critical issue, see The Text of Psalm 31:7.
v. 7b (אֶל־יְהוָ֥ה) (to) YHWH (Marked Focus): In addition to the marked topic (וַ֝אֲנִ֗י), v. 7b also has marked focus (אֶל־יְהוָ֥ה).
v. 11d (וַעֲצָמַ֥י) and my bones (Poetic): The word order in this clause is influenced by the poetic structure of vv. 10-11. The verb forms an inclusio (עָשְׁשָׁ֖ה [10a]; עָשֵֽׁשׁוּ [11d]). Additionally, if one assumes the elided verb in 11b (כָל֪וּ), the word order alternates in each line. Lines 11a and 11c exhibit default word order, and lines 10c, 11b, and 11d exhibit non-default word order. By fronting "my bones," the psalmist puts focus on an additional part of his body that has wasted away, so could also be read as additive, or, as the gloss provided, scalar focus.
v. 12a (מִכָּל־צֹרְרַ֨י) from all my adversaries (Marked Focus): The topic of this sentence is the psalmist's becoming a reproach. The non-default word order puts the focus on the psalmist's adversaries.
v. 12d (רֹאַ֥י בַּח֑וּץ) those who see me (Marked Topic): As with other sections of this psalm, the word order alternates between consecutive clauses in v. 12. Designations for the psalmist's social relationships alternate between non-default word order (in v. 12a, d) and (verb) gapped clauses (in v. 12b-c). Lunn notes the sequence in the clauses of verse 12 as follows: Marked-Gapped-Gapped-Marked) (Lunn 2006, 303). "Those who see me" is marked topic because it identifies a new set of characters who respond negatively to the psalmist.
v. 14b (לָקַ֖חַת נַפְשִׁ֣י) to take my life (Marked Focus): The non-default word order in this line emphasizes the goal of the enemies' desire to plotting.
v. 15a (וַאֲנִ֤י) but I (Marked Topic): Weani shifts the topic of from the adversaries' desire to kill the psalmist to the psalmist's declaration of trust in YHWH.
v. 15a (עָלֶ֣יךָ) you (Marked Focus): In addition to the marked topic (וַ֝אֲנִ֗י), v. 7b also has marked focus (עָלֶ֣יךָ).
v. 16a (בְּיָדְךָ֥) in your hand (Marked Focus): The non-default word order places the stress on the metaphorical location (i.e., YHWH's hand) that controls his existence (i.e., time).
v. 23a (וַאֲנִ֤י) but I (Marked Topic): The non-default word order shifts the topic from YHWH's faithfulness to the psalmist's incorrect speech/thought.
v. 24b (אֱ֭מוּנִים) the faithful (Poetic Reasons): The non-default word order in v. 24b-c is due to a chiastic structure.

אֱ֭מוּנִים (substantive)

נֹצֵ֣ר (participle)

יְהוָ֑ה (noun)

וּמְשַׁלֵּ֥ם עַל־יֶ֝֗תֶר (participle)

עֹשֵׂ֥ה גַאֲוָֽה (substantive)

v. 2: YHWH (יְהוָ֑ה) is in a clause-medial position. As such, it indicates that the preceding word (בְּךָ֖) is focussed (Miller 2010, 357).
v. 6b: YHWH, God of faithfulness (יְהוָ֗ה אֵ֣ל אֱמֶֽת) is in a clause-final position, further delimiting the poetic line division between vv. 6b and 7a (Miller 2010, 360-363).
v. 10: YHWH (יְהוָ֑ה) identifies the addressee of the psalmist's request. It also precedes a subordinate clause, which may, therefore, also focus the content of the subordinate clause (so Kim 2022, 235-237).
v. 15: YHWH (יְהוָ֑ה) contributes to the delineation of v. 15. Without the vocative there would be two consecutive first common singular verbs (בָטַ֣חְתִּי אָ֝מַ֗רְתִּי). The vocative changes the intonation of the verse and clearly marks the shift to a new line (cf. Miller 2010, 360-363).
v. 18: YHWH (יְהוָ֑ה) identifies the addressee of the psalmist's request (cf. Kim 2022, 213-217).

v. 23: On several occasions, therefore" (אָכֵ֗ן) emphasizes the contrast between what the speaker said/thought about a situation and the reality (cf., Isa 49:4; Jer 3:20; Zeph 3:7; Pss 66:19; 82:7; Job 32:8) (BDB, 38).
v. 24: Although, "all his faithful ones" (כָּֽל־חֲסִ֫ידָ֥יו) does not precede a clause with a formal subordinate marker, the apparent causal relationship between the two follow clauses suggests that this vocative should be understood to focus the content of the subordinate clause (cf., Kim 2022, 235-237).
v. 25: "All who hope in YHWH" (כָּל־הַ֝מְיַחֲלִ֗ים לַיהוָֽה) is in a post-clause-nucleus position. As Miller notes, this position provides "rhetorical highlighting, though of a less specific nature [than focus]" (Miller 2010, 358).

vv. 10-14 (כִּ֤י): The middle section of the psalm is marked by three subordinate conjunctions (כִּ֤י). Each one provides a reason the psalmist believes YHWH needs to be merciful to him (10b, 11a, and 14a).
v. 15 (וַאֲנִ֤י): The waw conjunction at the beginning of v. 15 connects the psalmist's declaration with the preceding section (vv. 10-14). In vv. 10-14, the psalmist provides three reasons he is in desperate need of YHWH's mercy (v. 10a). In v. 15a, he declares his trust in YHWH in spite of his circumstances.
v. 19b (הַדֹּבְר֖וֹת): As Waltke notes, the definite article can function as a relative clause marker when attached to participles (IBHS 13.5.2.d).
v. 20b (פָּ֭עַלְתָּ): As numerous modern translations suggest, the relative marker (אֲשֶׁר) in the preceding clause introduces a compound subordinate clause (cf. NRSV, ESV, NIV, JPS, ELB, LUT, ZB, NBS, NVS, BDS, RVR, BTX). God's "goodness" is the implied direct object of both verbs (צָפַנְתָּ פָּעַלְתָּ). Two pieces of evidence support this reading of the grammar. First, the second verb does not have an explicit direct object. It appears to be related to טוּבְךָ. Second, the structure of the verse suggests both verbs are related to טוּבְךָ (i.e., both verbs are followed by a lamed preposition attached to a substantive).

Speech Act Analysis

What is Speech Act Analysis?

The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.

For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.

Summary Visual
Analysis Chart

Summary Visual

SPEAKER	VERSES	SPEECH ACT SECTIONS	ADDRESSEE

David	v. 1 For the director. A psalm by David.
	v. 2 I have taken shelter in you, YHWH. Do not let my shame continue forever! Rescue me in your righteousness!	PLEA FOR HELP (vv. 2–9) Rescue me (vv. 2–5)! PROFESSION OF TRUST I trust YHWH, unlike the idol worshipers you hate (vv. 6–9).	YHWH
	v. 3 Listen to me! Rescue me quickly! Be a rock of refuge for me, and a fortress to deliver me!
	v. 4 Because you are my rock and my stronghold. And for the sake of your name, you must carefully guide me.
	v. 5 You must save me from the net which they hid for me, because you are my refuge.
	v. 6 I entrust my spirit into your hand. You have redeemed me, YHWH, God of faithfulness.
	v. 7 You hate those who worship worthless idols, but I trust YHWH.
	v. 8 I will be glad and rejoice on account of your faithfulness, that you saw my affliction. You saved my life from distress.
	v. 9 And you did not let any enemy capture me. You set my feet in a broad place.
	v. 10 Be gracious to me, YHWH, because I am in distress. My eye, my throat, and my belly waste away because of anger.	PLEA FOR MERCY & FAVOR (vv. 10–19) Have mercy on me because I am wasting away (vv. 10–14)! Save me and punish my enemies (vv. 16b–19)! PROFESSION OF TRUST I still trust in you (vv. 15–16a).
	v. 11 Because my life fades away with grief, and my years [fade away] with groaning. My strength has failed because of my iniquity, and my bones waste away.
	v. 12 I have been scorned by all of my adversaries and [I have] greatly [become an object of scorn] to my neighbors, and [I have become] an object of fear to my friends. Those who see me in the street have fled from me.
	v. 13 I have been forgotten like a dead person [is forgotten] from memory. I have become like a broken vessel.
	v. 14 because I heard the slander of many people –terror is on every side– when they conspired together against me. They plotted to take my life.
	v. 15 But I trust you, YHWH. I say, “You are my God.”
	v. 16 My times are in your hand. Deliver me from the hand of my enemies and from my pursuers!
	v. 17 Shine your face upon your servant! Save me by your faithfulness.
	v. 18 YHWH, do not let me be ashamed because I have called you! May the evil ones be ashamed! May they go silently to Sheol!
	v. 19 May lying lips be unable to speak –those that speak insolence against the righteous, with arrogance and contempt.
	v. 20 How many are your good things which you have stored up for those who fear you, [and which] you have performed for those who take refuge in you for all people to see!	PROFESSION OF GOD'S GOODNESS (vv. 20–23) You are good to all who take shelter in you!
	v. 21 You shelter them from people's schemes in the cover of your presence; You hide them in a shelter from contentious people.
	v. 22 Blessed is YHWH, because he has wonderfully shown his faithfulness to me in a city under siege.
	v. 23 Even though I thought in my panic I had been cut off from your sight. However, you heard the sound of my pleading when I cried out to you.
	v. 24 Love YHWH, all his loyal ones! YHWH is watching over the faithful, and he abundantly repays those who act pridefully.	EXHORTATION TO TRUST (vv. 24–25) Love YHWH and wait for his rescue with courage.	Israel
	v. 25 Be strong so your hearts may take courage, all who wait for YHWH.		Israel

Speech Act Analysis Chart

The following chart is scrollable (left/right; up/down).

Legend

Verse	Hebrew	CBC	Sentence type	Illocution (general)	Illocution with context	Macro speech act	Intended perlocution (Think)	Intended perlocution (Feel)	Intended perlocution (Do)
Verse number and poetic line	Hebrew text	English translation	Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type	Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type	More specific illocution type with paraphrased context	Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings	What the speaker intends for the address to think	What the speaker intends for the address to feel	What the speaker intends for the address to do

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Verse	Text (Hebrew)	Text (CBC)	Sentence type	Illocution (general)	Illocution with context	Macro speech act		Intended perlocution (Think)	Intended perlocution (Feel)	Intended perlocution (Do)	Speech Act Notes
1	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃	For the director. A psalm by David.	Superscription
2	בְּךָ֖ יְהוָ֣ה חָ֭סִיתִי	I have taken shelter in you, YHWH.	Declarative	Assertive	Declaring his trust in YHWH	Establishing relationship as basis for expecting YHWH's protection	Pleading for YHWH's help.	YHWH will recognize David's trust in YHWH for protection and deliverance.	YHWH will feel pleased with David's confident profession and will continue to feel committed to protecting and delivering David.	YHWH will listen to David's profession of trust and plea for deliverance.
	אַל־אֵב֣וֹשָׁה לְעוֹלָ֑ם	Do not let my shame continue forever!	Imperative	Directive	Urging YHWH to remove his shame.	Pleading for YHWH's help.
	בְּצִדְקָתְךָ֥ פַלְּטֵֽנִי׃	Rescue me in your righteousness!	Imperative	Directive	Urging YHWH to rescue him.
3	הַטֵּ֤ה אֵלַ֨י ׀ אָזְנְךָ֮	Listen to me!	Imperative	Directive	Urging YHWH to listen to him.
	מְהֵרָ֪ה הַצִּ֫ילֵ֥נִי	Rescue me quickly!	Imperative	Directive	Urging YHWH to rescue him.
	הֱיֵ֤ה לִ֨י ׀ לְֽצוּר־מָ֭עוֹז	Be a rock of refuge for me,	Imperative	Directive	Urging YHWH to be his source of protection.
	לְבֵ֥ית מְצוּד֗וֹת לְהוֹשִׁיעֵֽנִי׃	and a fortress to deliver me!	Imperative	Directive	Urging YHWH to be his source of protection.
4	כִּֽי־סַלְעִ֣י וּמְצוּדָתִ֣י אָ֑תָּה	Because you are my rock and my stronghold.	Declarative	Assertive	Declaring that YHWH is his source of protection.	Invoking YHWH's character as grounds for positive response.
	וּלְמַ֥עַן שִׁ֝מְךָ֗ תַּֽנְחֵ֥נִי וּֽתְנַהֲלֵֽנִי׃	And for the sake of your name, you must carefully guide me.	Imperative	Directive	Urging YHWH to remember the need to maintain YHWH's reputation.
5	תּוֹצִיאֵ֗נִי מֵרֶ֣שֶׁת	You must save me from the net	Imperative	Directive	Urging YHWH to rescue him from a trap.
	ז֭וּ טָ֣מְנוּ לִ֑י	which they hid for me,
	כִּֽי־אַ֝תָּה מָֽעוּזִּֽי׃	because you are my refuge.
6	בְּיָדְךָ֮ אַפְקִ֪יד ר֫וּחִ֥י	I entrust my spirit into your hand.	Declarative	Expressive	Declaring his trust in YHWH.	Contrasting David's faithfulness with the enemies' unfaithfulness.	Professing trust as the reason for pleading to YHWH.	YHWH will recognize how much David trusts in YHWH's faithfulness to rescue him from distress.	YHWH will feel pleased with David's confident profession and will continue to feel committed to rescue him from distress.	YHWH will deliver David from his distress.	• vv. 6-9 This section could be further divided into two smaller sections. In verses 6-7, the psalmist draws a contrast between himself and idol worshippers. Since YHWH hates idol worshippers, the psalmist's implies that YHWH should act favorably toward him. In verses 8-9, the psalmist describes YHWH's faithfulness to him in similar situations he has experienced before. Consequently, he trusts YHWH will act graciously toward him again.
	פָּדִ֖יתָה אוֹתִ֥י יְהוָ֗ה אֵ֣ל אֱמֶֽת׃	You have redeemed me, YHWH, God of faithfulness.	Declarative	Assertive	Recounting that YHWH has redeemed him.
7	שָׂנֵאתָ הַשֹּׁמְרִ֥ים הַבְלֵי־שָׁ֑וְא	You hate those who worship worthless idols,	Declarative	Assertive	Reminding YHWH that enemies are idol worshippers.
	וַ֝אֲנִ֗י אֶל־יְהוָ֥ה בָּטָֽחְתִּי׃	but I trust YHWH.	Declarative	Assertive	Describing trust as the grounds for pleading to YHWH.	Describing trust as the grounds for pleading to YHWH.
8	אָגִ֥ילָה וְאֶשְׂמְחָ֗ה בְּחַ֫סְדֶּ֥ךָ	I will be glad and rejoice on account of your faithfulness,	Declarative	Commissive	Promising to be thankful for YHWH's faithfulness.	Recounting YHWH's past faithfulness as a reason for joyfully trusting YHWH.
	אֲשֶׁ֣ר רָ֭אִיתָ אֶת־עָנְיִ֑י	that you saw my affliction.	Declarative	Commissive	Promising to be thankful for YHWH's faithfulness.
	הוֹשַׁעְתָּ בְּצָר֥וֹת נַפְשִֽׁי׃	You saved my life from distress.	Declarative	Assertive	Recounting YHWH's savaltion.
9	וְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־אוֹיֵ֑ב	And you did not let any enemy capture me.	Declarative	Assertive	Recounting YHWH's care for him.
	הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי	You set my feet in a broad place.	Declarative	Assertive	Recounting YHWH's care for him.
10	חָנֵּ֥נִי יְהוָה֮ כִּ֤י צַ֫ר־לִ֥י	Be gracious to me, YHWH, because I am in distress.	Imperative	Directive	Urging YHWH to be gracious to him.	Pleading for mercy.	Pleading for mercy.	YHWH will become aware of the psalmist's profession of trust and plea for deliverance.	YHWH will feel compassion to act on behalf of David.	YHWH will show mercy to David.	• vv. 10-14 Lament is the primary illocution of these verses. The psalmist is describing his pitiful physical and social condition. The reason he expresses himself in this manner, however, is to explain why YHWH should have mercy on him. Therefore, the whole section can be gathered under the global speech act of "pleading for mercy" (cf. Bratcher 1991, 294). • vv. 10b-11b There is a series bet prepositions in these clauses. The first (בְכַ֥עַס "because of anger" v. 10b) and the fourth one (בַּעֲוֺנִ֣י "because of my iniquity" v. 11b) provide the reasons for David's poor physical condition. The specific speech act for vv. 10b and 11b explain why David's health is failing. However, they serve in a larger sense as a part of his lament.
	עָשְׁשָׁ֖ה בְכַ֥עַס עֵינִ֗י נַפְשִׁ֥י וּבִטְנִֽי׃	My eye, my throat, and my belly waste away because of anger.	Declarative	Expressive	Explaining why he is physically wasting away.	Lamenting to provide reason for plea.
11	כִּ֤י כָל֪וּ בְיָג֡וֹן חַיַּי֮	Because my life fades away with grief,	Declarative	Expressive	Lamenting how his life is fading away.
	וּשְׁנוֹתַ֪י בַּאֲנָ֫חָ֥ה	and my years [fade away] with groaning.	Declarative	Expressive	Lamenting how his life is fading away.
	כָּשַׁ֣ל בַּעֲוֺנִ֣י כֹחִ֑י	My strength has failed because of my iniquity,	Declarative	Expressive	Explaining why his body has wasted away.
	וַעֲצָמַ֥י עָשֵֽׁשׁוּ׃	and my bones waste away.	Declarative	Expressive	Explaining why his body has wasted away.
12	מִכָּל־צֹרְרַ֨י הָיִ֪יתִי חֶרְפָּ֡ה	I have been scorned by all of my adversaries	Declarative	Assertive	Lamenting his situation.
	וְלִשֲׁכֵנַ֨י ׀ מְאֹד֮	and [I have] greatly [become an object of scorn] to my neighbors,	Declarative	Assertive	Lamenting his situation.
	וּפַ֪חַד לִֽמְיֻדָּ֫עָ֥י	and [I have become] an object of fear to my friends.	Declarative	Assertive	Lamenting his situation.
	רֹאַ֥י בַּח֑וּץ נָדְד֥וּ מִמֶּֽנִּי׃	Those who see me in the street have fled from me.	Declarative	Assertive	Lamenting how others treat him.
13	נִ֭שְׁכַּחְתִּי כְּמֵ֣ת מִלֵּ֑ב	I have been forgotten like a dead person [is forgotten] from memory.	Declarative	Assertive	Lamenting his social standing.
	הָ֝יִ֗יתִי כִּכְלִ֥י אֹבֵֽד׃	I have become like a broken vessel.	Declarative	Assertive	Lamenting his situation.
14	כִּ֤י שָׁמַ֨עְתִּי ׀ דִּבַּ֥ת רַבִּים֮	because I heard the slander of many people	Declarative	Assertive	Reporting what he is hearing.
	מָג֪וֹר מִסָּ֫בִ֥יב	–terror is on every side–
	בְּהִוָּסְדָ֣ם יַ֣חַד עָלַ֑י	when they conspired together against me.
	לָקַ֖חַת נַפְשִׁ֣י זָמָֽמוּ׃	They plotted to take my life.	Declarative	Assertive	Explaining what his enemies are doing.
15	וַאֲנִ֤י ׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה	But I trust you, YHWH.	Declarative	Expressive	Declaring his trust in YHWH.	Professing trust	Professing trust	YHWH will recognize that David entrusts his life to YHWH.	YHWH will continue to feel committed to protect David.	YHWH will remain in control of David's future.
	אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃	I say, “You are my God.”	Declarative • "Declarative"	Assertive • "Expressive"	Declaring his trust in God. • "Declaring"
16	בְּיָדְךָ֥ עִתֹּתָ֑י	My times are in your hand.	Declarative	Expressive	Causing himself to remember that YHWH is in control.						• vv. 16b-18a The verbs in vv. 16b-18a are imperatives, and the verbs in vv. 18b-19b are cohortatives. Since David cannot control whether YHWH acts on his behalf, all of these verbs are best understood as David's request to YHWH.
	הַצִּ֘ילֵ֤נִי מִיַּד־א֝וֹיְבַ֗י וּמֵרֹדְפָֽי׃	Deliver me from the hand of my enemies and from my pursuers!	Imperative	Directive	Asking YHWH to deliver him.	Pleading for protection from his enemies.	Pleading for favor over his enemies.	YHWH will acknowledge David's plea for deliverance from his distress and punishment for the wicked.	YHWH will feel committed to shelter David and punish the wicked.	YHWH will shelter David and punish the wicked.
17	הָאִ֣ירָה פָ֭נֶיךָ עַל־עַבְדֶּ֑ךָ	Shine your face upon your servant!	Imperative	Directive	Asking YHWH to show him favor.
	ה֖וֹשִׁיעֵ֣נִי בְחַסְדֶּֽךָ׃	Save me by your faithfulness.	Imperative	Directive	Asking YHWH to save him.
18	יְֽהוָ֗ה אַל־אֵ֭בוֹשָׁה	YHWH, do not let me be ashamed	Imperative	Directive	Asking YHWH to not let him be ashamed.	Invoking YHWH's character as grounds for positive response.
	כִּ֣י קְרָאתִ֑יךָ	because I have called you!	Imperative	Directive	Asking YHWH to not let him be ashamed.	Invoking YHWH's character as grounds for positive response.
	יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים	May the evil ones be ashamed!	Imperative	Directive	Asking YHWH to let the wicked be shamed.	Requesting the wicked's punishment
	יִדְּמ֥וּ לִשְׁאֽוֹל׃	May they go silently to Sheol!	Imperative	Directive	Asking YHWH to let the wicked go to Sheol.
19	תֵּ֥אָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר	May lying lips be unable to speak	Imperative	Directive	Asking YHWH to silence liars.
	הַדֹּבְר֖וֹת עַל־צַדִּ֥יק עָתָ֗ק בְּגַאֲוָ֥ה וָבֽוּז׃	–those that speak insolence against the righteous, with arrogance and contempt.	Imperative	Directive	Asking YHWH to silence liars.
20	מָ֤ה רַֽב־טוּבְךָ֮	How many are your good things	Interrogative	Assertive	Remembering God's goodness.		Professing God's goodness.	YHWH will be reminded of his goodness towards those who fear him and who take refuge in him.	YHWH will feel encouraged to do good things for those who fear him and who take refuge in him.	YHWH will continue to do good things for those who fear him and who take refuge in him.	• vv. 20a Formally, the sentence is an interrogative. However, it is a rhetorical question meant to assert the greatness of YHWH.
	אֲשֶׁר־צָפַ֪נְתָּ לִּֽירֵ֫אֶ֥יךָ	which you have stored up for those who fear you,
	פָּ֭עַלְתָּ לַחֹסִ֣ים בָּ֑ךְ	[and which] you have performed for those who take refuge in you
	נֶ֝֗גֶד בְּנֵ֣י אָדָם׃	for all people to see!
21	תַּסְתִּירֵ֤ם ׀ בְּסֵ֥תֶר פָּנֶיךָ֮ מֵֽרֻכְסֵ֫י אִ֥ישׁ	You shelter them from people’s schemes in the cover of your presence;	Declarative	Assertive	Describing how God treats those who take refuge in YHWH.
	תִּצְפְּנֵ֥ם בְּסֻכָּ֗ה מֵרִ֥יב לְשֹׁנֽוֹת׃	You hide them in a shelter from contentious people.	Declarative	Assertive	Describing how God protects those who trust him from their enemies.
22	בָּר֥וּךְ יְהוָ֑ה	Blessed is YHWH,	Declarative	Assertive	Praising YHWH.
	כִּ֥י הִפְלִ֘יא חַסְדּ֥וֹ לִ֝֗י בְּעִ֣יר מָצֽוֹר׃	because he has wonderfully shown his faithfulness to me in a city under siege.	Declarative	Assertive	Praising YHWH.
23	וַאֲנִ֤י ׀ אָ֘מַ֤רְתִּי בְחָפְזִ֗י	Even though I thought in my panic	Declarative • "Declarative"	Expressive • "Assertive"	Remembering his panicked state. • "Remembering"	Recounting God's goodness in the past .					• vv. 23a In this verse, the psalmist quotes himself. He expresses his panic, but he does so to assert that his panic was misguided. YHWH heard his cry for mercy and protected him.
	נִגְרַזְתִּי֮ מִנֶּ֪גֶד עֵ֫ינֶ֥יךָ	I had been cut off from your sight.	Declarative • "Declarative"	Expressive • "Assertive"	Remembering his panicked state. • "Remembering"
	אָכֵ֗ן שָׁ֭מַעְתָּ ק֥וֹל תַּחֲנוּנַ֗י בְּשַׁוְּעִ֥י אֵלֶֽיךָ׃	However, you heard the sound of my pleading when I cried out to you.	Declarative	Assertive	Remembering how YHWH answered his call for help.
24	אֶֽהֱב֥וּ אֶת־יְהוָ֗ה כָּֽל־חֲסִ֫ידָ֥יו	Love YHWH, all his loyal ones!	Imperative	Directive	Urging his audience to love YHWH.	Exhorting trust in YHWH.	Exhorting trust in YHWH.	Listeners will know that God watches over the faithful and repays the prideful.	Listeners will feel encouraged to love and trust YHWH.	Listeners will trust YHWH to shelter the faithful and punish the wicked.
	אֱ֭מוּנִים נֹצֵ֣ר יְהוָ֑ה	YHWH is watching over the faithful,	Declarative	Assertive	Explaining why YHWH is worthy of love.
	וּמְשַׁלֵּ֥ם עַל־יֶ֝֗תֶר עֹשֵׂ֥ה גַאֲוָֽה׃	and he abundantly repays those who act pridefully.	Declarative	Assertive	Explaining why YHWH is worthy of love.
25	חִ֭זְקוּ וְיַאֲמֵ֣ץ לְבַבְכֶ֑ם	Be strong so your hearts may take courage,	Imperative	Directive	Urging his audience to wait for YHWH with courage.
	כָּל־הַ֝מְיַחֲלִ֗ים לַיהוָֽה׃	all who wait for YHWH.	Imperative	Directive	Urging his audience to wait for YHWH with courage.

Emotional Analysis

What is Emotional Analysis?

This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.

For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.

Analysis
Think-Feel-Do

Emotional Analysis Chart

Legend

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Verse	Text (Hebrew)	Text (CBC)	Proposition (Emotional Analysis)	The Psalmist Feels	Emotional Analysis Notes
1	לַמְנַצֵּ֗חַ מִזְמ֥וֹר לְדָוִֽד׃	For the director. A psalm by David.
2	בְּךָ֖ יְהוָ֣ה חָ֭סִיתִי	I have taken shelter in you, YHWH.	David trusts YHWH.	• David is afraid for his safety. • David is afraid he will be shamed forever.	• YHWH acts in a way that is consistent with his divine law and results in prosperity (SDBH) • This psalm appears to be referring to a specific situation, but the details provided do not allow the reader to know which event might be in view. David often faced physical danger (cf. 1-2 Samuel). • For the relationship between the word for "rescue" and fear, see the Lexical Notes for פלט. • YHWH is righteous (Deut 32:4; Ps 145:17)
	אַל־אֵב֣וֹשָׁה לְעוֹלָ֑ם	Do not let my shame continue forever!	David's shame continues.
	בְּצִדְקָתְךָ֥ פַלְּטֵֽנִי׃	Rescue me in your righteousness!	YHWH rescues David.
3	הַטֵּ֤ה אֵלַ֨י ׀ אָזְנְךָ֮	Listen to me!	YHWH listens to David.	• David worries YHWH won't listen to him. • David feels anxious.	• People who are in distress ask God to turn his ear to them (Ps 71:2; cf. Hezekiah's prayer in 2 Kgs 19:16). • People who are in distress worry that God might not listen (Lam 3:55) • People who are in distress or feeling anxious need refuge/protection.
	מְהֵרָ֪ה הַצִּ֫ילֵ֥נִי	Rescue me quickly!	YHWH rescues David.
	הֱיֵ֤ה לִ֨י ׀ לְֽצוּר־מָ֭עוֹז	Be a rock of refuge for me,	YHWH protects David.
	לְבֵ֥ית מְצוּד֗וֹת לְהוֹשִׁיעֵֽנִי׃	and a fortress to deliver me!
4	כִּֽי־סַלְעִ֣י וּמְצוּדָתִ֣י אָ֑תָּה	Because you are my rock and my stronghold.	YHWH protects David.	• David is confident of YHWH's ability to protect him. • David is confident that YHWH cares about YHWH's name.	• YHWH delivers the Israelites from Egypt for the sake of his name (cf. Exod 9:16; 10:2; Deut 4:4).
	וּלְמַ֥עַן שִׁ֝מְךָ֗ תַּֽנְחֵ֥נִי וּֽתְנַהֲלֵֽנִי׃	And for the sake of your name, you must carefully guide me.	YHWH leads David.
5	תּוֹצִיאֵ֗נִי מֵרֶ֣שֶׁת	You must save me from the net	YHWH delivers David from his enemies.	• David is afraid of being caught. • David is anxious.	• A net causes anxiety and inescapable disaster (Pss 9:15; 31:4; 35:7-8; 64:5; 140:5; 142:3) (Keel 1997, 89).
	ז֭וּ טָ֣מְנוּ לִ֑י	which they hid for me,
	כִּֽי־אַ֝תָּה מָֽעוּזִּֽי׃	because you are my refuge.	YHWH is David's refuge.
6	בְּיָדְךָ֮ אַפְקִ֪יד ר֫וּחִ֥י	I entrust my spirit into your hand.	David trusts YHWH.	• David trusts YHWH.
	פָּדִ֖יתָה אוֹתִ֥י יְהוָ֗ה אֵ֣ל אֱמֶֽת׃	You have redeemed me, YHWH, God of faithfulness.	YHWH redeems David.	• David trusts YHWH.
7	שָׂנֵאתָ הַשֹּׁמְרִ֥ים הַבְלֵי־שָׁ֑וְא	You hate those who worship worthless idols,	YHWH hates idol worshippers.	• David trusts YHWH.	• God is worthy of trust even when nothing is going well (Habakkuk 3:17-18) • See The Text of Psalm 31:7 for a discussion of the text-critical issue influencing this verse.
	וַ֝אֲנִ֗י אֶל־יְהוָ֥ה בָּטָֽחְתִּי׃	but I trust YHWH.	David trusts YHWH.	• David trusts YHWH.
8	אָגִ֥ילָה וְאֶשְׂמְחָ֗ה בְּחַ֫סְדֶּ֥ךָ	I will be glad and rejoice on account of your faithfulness,	David rejoices.	• David is joyful because of YHWH's faithfulness. • David is joyful because YHWH saw his distress.	• God saves his people so they will rejoice in him (Ps 9:13).
	אֲשֶׁ֣ר רָ֭אִיתָ אֶת־עָנְיִ֑י	that you saw my affliction.	YHWH sees David's affliction.
	הוֹשַׁעְתָּ בְּצָר֥וֹת נַפְשִֽׁי׃	You saved my life from distress.	YHWH saves David.
9	וְלֹ֣א הִ֭סְגַּרְתַּנִי בְּיַד־אוֹיֵ֑ב	And you did not let any enemy capture me.	YHWH lets David get captured.	• David is joyful for YHWH's protection. • David is relieved because he is in a broad place.	• Just as a broad place is contrasted with a constricting net (v. 5), David's feeling relieved contrasts with his anxiety. • The joy David feels follows naturally from the previous verse because it is in the same series of events after the psalmist describes himself as rejoicing and being glad.
	הֶֽעֱמַ֖דְתָּ בַמֶּרְחָ֣ב רַגְלָֽי	You set my feet in a broad place.	YHWH gives David security.
10	חָנֵּ֥נִי יְהוָה֮ כִּ֤י צַ֫ר־לִ֥י	Be gracious to me, YHWH, because I am in distress.	YHWH is gracious to David.	• David feels distress. • David feels responsible/guilty for his physical deterioration.	• Grace is needed when one's life is in danger (Ps 6:3). • Grace is needed when one has sinned (Ps 41:5). • David's feeling of responsibility originates in his recognition that his own anger has contributed to his situation.
	עָשְׁשָׁ֖ה בְכַ֥עַס עֵינִ֗י נַפְשִׁ֥י וּבִטְנִֽי׃	My eye, my throat, and my belly waste away because of anger.	David's body deteriorates.
11	כִּ֤י כָל֪וּ בְיָג֡וֹן חַיַּי֮	Because my life fades away with grief,	David's life deteriorates.	• David feels grief. • David feels weak. • David feels responsible/guilty for his physical weakness.
	וּשְׁנוֹתַ֪י בַּאֲנָ֫חָ֥ה	and my years [fade away] with groaning.
	כָּשַׁ֣ל בַּעֲוֺנִ֣י כֹחִ֑י	My strength has failed because of my iniquity,	David's strength fails.
	וַעֲצָמַ֥י עָשֵֽׁשׁוּ׃	and my bones waste away.	David's health deteriorates.
12	מִכָּל־צֹרְרַ֨י הָיִ֪יתִי חֶרְפָּ֡ה	I have been scorned by all of my adversaries	David's enemies and neighbors scorn David.	• David feels ashamed.
	וְלִשֲׁכֵנַ֨י ׀ מְאֹד֮	and [I have] greatly [become an object of scorn] to my neighbors,
	וּפַ֪חַד לִֽמְיֻדָּ֫עָ֥י	and [I have become] an object of fear to my friends.	David's friends fear David.
	רֹאַ֥י בַּח֑וּץ נָדְד֥וּ מִמֶּֽנִּי׃	Those who see me in the street have fled from me.	Those who see David avoid David.
13	נִ֭שְׁכַּחְתִּי כְּמֵ֣ת מִלֵּ֑ב	I have been forgotten like a dead person [is forgotten] from memory.	People forget David.	• David feels sad because people have forgotten him. • David feels dejected.	• Broken vessels are the result of an enemy's victory (Jer 25:34; 48:38; Hosea 8:8; cf. Ps 2:9)
	הָ֝יִ֗יתִי כִּכְלִ֥י אֹבֵֽד׃	I have become like a broken vessel.	David is broken.
14	כִּ֤י שָׁמַ֨עְתִּי ׀ דִּבַּ֥ת רַבִּים֮	because I heard the slander of many people	David hears people speak negatively about him.	• David feels terror because of the threats against his life.
	מָג֪וֹר מִסָּ֫בִ֥יב	–terror is on every side–
	בְּהִוָּסְדָ֣ם יַ֣חַד עָלַ֑י	when they conspired together against me.	David's enemies plan to kill David.
	לָקַ֖חַת נַפְשִׁ֣י זָמָֽמוּ׃	They plotted to take my life.
15	וַאֲנִ֤י ׀ עָלֶ֣יךָ בָטַ֣חְתִּי יְהוָ֑ה	But I trust you, YHWH.	David trusts YHWH.	• David trusts YHWH.	• Declaring God as yours is related to praise for his deliverance (Isa 25:1; Ps 86:2;)
	אָ֝מַ֗רְתִּי אֱלֹהַ֥י אָֽתָּה׃	I say, “You are my God.”	David says YHWH is his God.	• David trusts YHWH.
16	בְּיָדְךָ֥ עִתֹּתָ֑י	My times are in your hand.	YHWH controls David's life.	• David is confident YHWH is in control. • David is afraid of being captured.	• According to SDBH, נצל refers to a "causative action by which humans or deities remove (other) humans or objects from a dangerous or life-threatening situation.
	הַצִּ֘ילֵ֤נִי מִיַּד־א֝וֹיְבַ֗י וּמֵרֹדְפָֽי׃	Deliver me from the hand of my enemies and from my pursuers!	YHWH rescues David from his enemies.
17	הָאִ֣ירָה פָ֭נֶיךָ עַל־עַבְדֶּ֑ךָ	Shine your face upon your servant!	YHWH gives favor to David.	• David is confident because of YHWH's faithfulness.	• The light of YHWH is the opposite of the darkness of death (Ps 13:2). • The light of YHWH's face is a sign of his grace (Ps 76:5; 80:4, 8, 20).
	ה֖וֹשִׁיעֵ֣נִי בְחַסְדֶּֽךָ׃	Save me by your faithfulness.	YHWH saves David.	• David is confident because of YHWH's faithfulness.
18	יְֽהוָ֗ה אַל־אֵ֭בוֹשָׁה	YHWH, do not let me be ashamed	YHWH lets David be ashamed.	• David is afraid of being ashamed. • David hopes YHWH will respond positively to David. • David hopes the wicked will be punished.	• The cohortatives in this verse reflect the psalmist's desire or hope for YHWH to act on his behalf.
	כִּ֣י קְרָאתִ֑יךָ	because I have called you!	David calls YHWH.
	יֵבֹ֥שׁוּ רְ֝שָׁעִ֗ים	May the evil ones be ashamed!	The wicked are shamed.
	יִדְּמ֥וּ לִשְׁאֽוֹל׃	May they go silently to Sheol!	The wicked die.
19	תֵּ֥אָלַ֗מְנָה שִׂפְתֵ֫י שָׁ֥קֶר	May lying lips be unable to speak	Liars cannot speak.	• David hopes the wicked will be punished.	• The cohortative in this verse reflects the psalmist's desire or hope for YHWH to act on his behalf. • Silence is associated with Sheol (Ps 94:17; 115:17). It is the opposite of praise of YHWH by the living (Keel 1997, 68).
	הַדֹּבְר֖וֹת עַל־צַדִּ֥יק עָתָ֗ק בְּגַאֲוָ֥ה וָבֽוּז׃	–those that speak insolence against the righteous, with arrogance and contempt.		• David hopes the wicked will be punished.
20	מָ֤ה רַֽב־טוּבְךָ֮	How many are your good things	YHWH's goodness is abundant.	• David feels confident in YHWH's goodness.
	אֲשֶׁר־צָפַ֪נְתָּ לִּֽירֵ֫אֶ֥יךָ	which you have stored up for those who fear you,	YHWH stores up good.
	פָּ֭עַלְתָּ לַחֹסִ֣ים בָּ֑ךְ	[and which] you have performed for those who take refuge in you	YHWH does good things.
	נֶ֝֗גֶד בְּנֵ֣י אָדָם׃	for all people to see!
21	תַּסְתִּירֵ֤ם ׀ בְּסֵ֥תֶר פָּנֶיךָ֮ מֵֽרֻכְסֵ֫י אִ֥ישׁ	You shelter them from people’s schemes in the cover of your presence;	YHWH protects people. People scheme against YHWH's people.	• David feels confident in YHWH's ability to protect those who trust him.
	תִּצְפְּנֵ֥ם בְּסֻכָּ֗ה מֵרִ֥יב לְשֹׁנֽוֹת׃	You hide them in a shelter from contentious people.	YHWH hides those who fear him from their enemies.
22	בָּר֥וּךְ יְהוָ֑ה	Blessed is YHWH,	David blesses YHWH.	• David feels thankful for YHWH's protection. • David is impressed by YHWH's faithfulness.	• The word ברך refers to "causative action by which deities grant a special favor to humans, objects, or events, or by which humans invoke a deity to do the same" (SDBH). It can be translated by words that imply thankfulness (cf., to bless; to praise; to greet; to congratulate; to commend [SDBH]). • The word פלא refers to an "action by which deities perform events in an extraordinary way that inspires amazement" (SDBH).This emotion can also be captured by the idea of being impressed.
	כִּ֥י הִפְלִ֘יא חַסְדּ֥וֹ לִ֝֗י בְּעִ֣יר מָצֽוֹר׃	because he has wonderfully shown his faithfulness to me in a city under siege.	YHWH saves David.
23	וַאֲנִ֤י ׀ אָ֘מַ֤רְתִּי בְחָפְזִ֗י	Even though I thought in my panic	David speaks.	• David panics that YHWH does not see David. • David is confident that YHWH heard his pleas for mercy.	• Panic happens in battle (Deut 20:3; 2 Kgs 7:15; 48:6). • David was panicked by Saul's pursuit of him (1 Sam 23:26).
	נִגְרַזְתִּי֮ מִנֶּ֪גֶד עֵ֫ינֶ֥יךָ	I had been cut off from your sight.	YHWH does not see David.
	אָכֵ֗ן שָׁ֭מַעְתָּ ק֥וֹל תַּחֲנוּנַ֗י בְּשַׁוְּעִ֥י אֵלֶֽיךָ׃	However, you heard the sound of my pleading when I cried out to you.	YHWH hears David. David cries out to YHWH.
24	אֶֽהֱב֥וּ אֶת־יְהוָ֗ה כָּֽל־חֲסִ֫ידָ֥יו	Love YHWH, all his loyal ones!	YHWH's loyal ones love YHWH.	• David feels love for YHWH. • David is confident YHWH protects the faithful. • David is confident YHWH punishes the wicked.
	אֱ֭מוּנִים נֹצֵ֣ר יְהוָ֑ה	YHWH is watching over the faithful,	YHWH protects the faithful.
	וּמְשַׁלֵּ֥ם עַל־יֶ֝֗תֶר עֹשֵׂ֥ה גַאֲוָֽה׃	and he abundantly repays those who act pridefully.	YHWH punishes the prideful.
25	חִ֭זְקוּ וְיַאֲמֵ֣ץ לְבַבְכֶ֑ם	Be strong so your hearts may take courage,	Those who wait on YHWH take courage.	• David is confident YHWH will protect those who wait on YHWH.
	כָּל־הַ֝מְיַחֲלִ֗ים לַיהוָֽה׃	all who wait for YHWH.

Summary Visual

(Click visual to enlarge).

Bibliography

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Villanueva, Federico G. 2016. Psalms 1-72. Carlisle, England: Langham Global Library.

Footnotes

↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.

[1] When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.

[2] Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.

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Psalm 31 Discourse

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Book 3

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In YHWH's Hand

Psalm 31

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