Psalm 39 Semantics

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About the Grammar & Semantics Layer

What is Semantics?

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.)

Grammatical Diagram Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

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 39, but for all of the psalms.
See SDBH on Psalm 39.

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.

Phrasal Diagram Legend

Visualization	Description
	The prepositional phrase is indicated by a solid green oval.
	The construct chain is indicated by a solid yellow oval.
	When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
	The article is indicated by a solid blue oval.

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.

Verbal Semantics Explainer

Verbal Diagram Legend

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 39 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 39, click the expandable button below.

Psalm 39 Verbal Semantics Chart

(Click diagram to enlarge)

Psalm 39 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	Verse	English
לַמְנַצֵּ֥חַ לִֽידוּת֗וּן מִזְמ֥וֹר לְדָוִֽד׃	v. 1	For the director. According to Yeduthun. A psalm. By David.

Preferred

SimpleGrammar
DiscourseUnit [v. 1]
    Fragment
      Nominal 
      Adjectival
        PrepositionalPhrase
          Preposition
            preposition: לַ for
          Object
            article: ה the <status="elided">
            noun: מְנַצֵּחַ director
    Fragment
      Nominal 
      Adjectival
        PrepositionalPhrase
          Preposition
            preposition: לִ according to
          Object
            noun: ידוּתוּן Yeduthun
    Fragment
      noun: מִזְמוֹר a psalm
    Fragment
      Nominal 
      Adjectival
        PrepositionalPhrase
          Preposition
            preposition: לְ by
          Object
            noun: דָוִד David

Notes

No Grammar notes to display for this diagram.

No Lexical notes to display for this diagram.

Note for v. 1

v. 1 – The function of לְ on לִֽידוּת֗וּן largely depends how we understand the word יְדוּתוּן. It appears with the preposition עַל in Pss 62 and 77 and appears alongside David as the primary author both here and in Psalm 62, and with Asaph in Psalm 77.^[1] Thus, Mowinckel concludes that, in contrast to the other names found in the Psalms superscriptions, "the term 'Jeduthun' ... is not the name of an author nor even the name of a person, but a liturgical technical term."^[2] Nevertheless, the lexeme itself is elsewhere only ever used of the Levite musician (see, especially, 1 Chr 16:41–42; 25:1, 3, 6; 2 Chr 5:12; 35:15), so should be translated as a personal name,^[3] rather than simply a morphological derivative of the verb "to praise," ידה.^[4] See, for example, Targum Psalms' expansion: "by the mouth of Yeduthun,"^[5] and Saadia: "The faithful ones from the house of Yedutun the Levite will sing of it in their shifts."^[6] At the same time, the variation in prepositions (between לְ and עַל) and Yeduthun's appearance alongside other songwriters is significant. Other functions of עַל in the Psalms' superscriptions refer to either the instrument played or the melody/style.^[7] The most plausible interpretation here, then, seems to be "according to [the arrangement] of Yeduthun."

Alternatively, if the reading here was interpreted differently than the two instances of עַל (Pss 62, 77), the לְ preceding Yeduthun could function just as לַמְנַצֵּחַ and be appositionally equated with "the director" here, as the CSB: "For the choir director, for Jeduthun," or even more explicitly, without the לְ explicitly encoded: "For the music director, Jeduthun" (NET).^[8]

No Verbal notes to display for this diagram.

Note for v. 1

v. 1 – The spelling of Yeduthun is split between the ketiv ("what is written") ידיתון and the qere ("what is read") לִֽידוּת֗וּן. The same ketiv/qere is found in Psalm 77. The only other Psalm which contains Yeduthun in the superscription (Ps 62) reads, unambiguously, יְדוּת֗וּן (= the qere in Ps 39:1), and so this reading has been preferred.^[9] There is one other ketiv/qere concerning the spelling of this name (Neh 11:7), while the other appearances are consistent in their spelling יְדוּתוֹן.^[10] On the other hand, the Greek traditions read Ιδιθουν in both the LXX and Revisers, while Jerome transcribes the name as idithun.

v. 2

Hebrew	Verse	English
אָמַ֗רְתִּי אֶֽשְׁמְרָ֣ה דְרָכַי֮ מֵחֲט֪וֹא בִלְשׁ֫וֹנִ֥י	v. 2a	I decided, "I will guard my ways from sinning with my tongue.
אֶשְׁמְרָ֥ה לְפִ֥י מַחְס֑וֹם	v. 2b	I will keep a muzzle for my mouth
בְּעֹ֖ד רָשָׁ֣ע לְנֶגְדִּֽי׃	v. 2c	while the wicked are still in my presence."

Preferred

SimpleGrammar
DiscourseUnit [v. 2]
  Fragment
    Clause
      Predicate
        verb: אָמַרְתִּי I decided 
        Object
          ClauseCluster
            Clause
              Predicate
                verb: אֶשְׁמְרָה I will guard
                Object 
                  ConstructChain <gloss="my ways">
                    noun: דְרָכ ways
                    suffix-pronoun: ַי me
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: מֵ from
                    Object
                      Clause
                        Predicate
                          verb-infinitive: חֲטוֹא sinning
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: בִ with
                              Object
                                ConstructChain <gloss="my tongue">
                                  noun: לְשׁוֹנ tongue
                                  suffix-pronoun: ִי me
            Conjunction
              conjunction:
            Clause
              Predicate
                verb: אֶשְׁמְרָה I will keep
                Object
                  noun: מַחְסוֹם a muzzle
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: לְ for
                    Object
                      ConstructChain <gloss="my mouth">
                        noun: פ mouth
                        suffix-pronoun: ִי me
                Adverbial
                  PrepositionalPhrase
                    Preposition
                      preposition: בְּ while
                    Object
                      Clause
                        Subject
                          noun: רָשָׁע the wicked
                        Predicate
                          verb: are
                          Adverbial <gloss="in my presence">
                            PrepositionalPhrase 
                              Preposition
                                preposition: לְנֶגְדּ before
                              Object
                                suffix-pronoun: ִי me
                          adverb: עֹד still

Notes

Note for v. 2

v. 2 – Our preferred interpretation is to read מַחְסוֹם as the grammatical object and לְפִי the purpose/goal, as reflected by the NIV: "I will put a muzzle on my mouth" (cf. CJB, NABRE, NET). This requires two slightly different senses of the verb שׁמר in this verse: "guard" in the first instance and "keep" in the second. Alternatively, Aquila and Symmachus render "my mouth" (לְפִי) as the grammatical object, with מַחְסוֹם as an adverbial ("with a muzzle"), to strengthen the parallel between guarding followed by a first-person suffixed noun.^[11] A number of modern translations also reflect this syntax: "I will guard my mouth with a muzzle" (CSB; cf. ESV, KJV, NASB, REB). Nevertheless, this syntax would require reading a ל constituent as a direct object, which is not native to Biblical Hebrew of the monarchic period and is unnecessary, since the two senses of שׁמר as guard and keep are well attested in the Bible.^[12]

Note for v. 2

v. 2 – The compound preposition לְנֶגֶד most often means "in front of, before" (BDB, 617), though in a minority of cases can contain the sense of hostility, "against" (see, e.g., Prov 21:30; Dan 10:13), as the interpretation of both Jerome and the Peshitta here.^[13] This ambiguity is perhaps intentional. The latter interpretation, "whenever the wicked confront me" (CJB), could suggest that the wicked person was responsible for David's suffering, though perhaps only as an onlooker and accuser (cf. Ps 22:7–9). The former interpretation, "while the villain was in my presence" (RJPS), indicates the suffering is generalized and not necessarily caused by the wicked person, but clarifies that they serve only as onlookers and mockers who would accuse David of unjust complaint as Job's friends did. The second half of the psalm shows YHWH ultimately to be the decreer of David's suffering, so this interpretation seems preferable.

Note for v. 2

v. 2 – The word מַחְסוֹם ("muzzle," SDBH) only occurs here in the Bible, though it is unambiguously derived from the root √חסם, whose verbal form is used to describe "muzzling an ox" (לֹא־תַחְסֹ֥ם שׁ֖וֹר; Deut 25:4). In later Hebrew, similarly, it is used in the sense of "dam a pool" (Ben Sira 48:17; ויחסום ... מקוה).^[14]

Note for v. 2

v. 2 – While typically the preposition נֶגֶד (without the lamed) is sufficient to communicate the locative sense of "in front of,"^[15] the compound לְנֶגֶד seems to be somewhat interchangeable (see also Pss 16:8; 18:23; 50:8; 54:5; 90:8, among others). Here, indeed, a couple of manuscripts read only נגדי.^[16]

No Verbal notes to display for this diagram.

No Textual notes to display for this diagram.

v. 3

Hebrew	Verse	English
נֶאֱלַ֣מְתִּי ד֭וּמִיָּה הֶחֱשֵׁ֣יתִי מִטּ֑וֹב	v. 3a	I was completely mute. I stayed silent without a good result
וּכְאֵבִ֥י נֶעְכָּֽר׃	v. 3b	and my pain was stirred up.

Preferred

SimpleGrammar
DiscourseUnit [v. 3]
  Fragment
    Clause
      Predicate <gloss="I was completely mute">
        verb: נֶאֱלַמְתִּי I was mute
        Adverbial 
          noun: דוּמִיָּה silence
  Fragment
    ClauseCluster
      Clause
        Predicate 
          verb: הֶחֱשֵׁיתִי I stayed silent
          Adverbial <gloss="without a good result">
            PrepositionalPhrase
              Preposition
                preposition: מִ without
              Object
                noun: טּוֹב good
      Conjunction
        conjunction: וּ and
      Clause
        Subject
          ConstructChain <gloss="my pain">
            noun: כְאֵב pain
            suffix-pronoun: ִי me
        Predicate
          verb: נֶעְכָּר was stirred up

Notes

No Grammar notes to display for this diagram.

Note for v. 3

v. 3 – The niphal עכר only appears here and in Proverbs 15:6: "but the income of the wicked will be ruined" (NET; וּבִתְבוּאַ֖ת רָשָׁ֣ע נֶעְכָּֽרֶת).^[17] There is a marginal note in Ben Sira (B) 37:12 containing יעכר בך "he will be distraught because of you" (cf. LXX: συναλγήσει σοι "he will suffer with you," NETS). The use of this verb in the qal binyan makes clear the contextual domain of well-being (SDBH) and causing trouble. The thin evidence of the niphal in the Bible is compatible, however, with "be disturbed, stirred up" (so Jerome and Symmachus), in light of Mishnaic use, such as found in Menachot 9:5: "R. Yose says: 'Not because of that, but because what is in the liquid measure is stirred up (נֶעְכָּר) while what is in the dry measure is not stirred up (נֶעְכָּר).'"^[18]

Note for v. 3

v. 3 – The lexicons suggest glosses along the lines of "to be dumb, to be unable to speak" (SDBH), though here it is the psalmist's choice to stay silent, as reflected in our gloss "stay mute."

Note for v. 3

v. 3 – On the diverse interpretations of the prepositional phrase, see the exegetical issue The Meaning of מִטּוֹב in Psalm 39:3.

Note for v. 3

v. 3 – The noun "silence" is apparently functioning as a nominal adverb.^[19] In comparison with the bare נֶ֭אֱלַמְתִּי in v. 10 ("I was silent," NIV), the compound נֶאֱלַ֣מְתִּי ד֭וּמִיָּה communicates a more extreme effort in silence: "I remained utterly silent" (NIV); cf. "I was completely quiet" (CEB), "I was stone silent" (NET).^[20]

No Verbal notes to display for this diagram.

No Textual notes to display for this diagram.

v. 4

Hebrew	Verse	English
חַם־לִבִּ֨י ׀ בְּקִרְבִּ֗י	v. 4a	My heart became hot inside me;
בַּהֲגִיגִ֥י תִבְעַר־אֵ֑שׁ	v. 4b	when I was sighing a fire would burn.
דִּ֝בַּ֗רְתִּי בִּלְשֽׁוֹנִי׃	v. 4c	I spoke with my tongue:

Preferred

SimpleGrammar
DiscourseUnit [v. 4]
  Fragment
    Clause
      Subject 
        ConstructChain <gloss="my heart">
          noun: לִבּ heart
          suffix-pronoun: ִי me
      Predicate
        verb: חַם became hot
        Adverbial <gloss="inside me">
          PrepositionalPhrase
            Preposition
              preposition: בְּ in
            Object
              ConstructChain
                noun: קִרְבּ insides
                suffix-pronoun: ִי me
  Fragment
    Clause
      Subject
        noun: אֵשׁ a fire
      Predicate
        verb: תִבְעַר would burn
        Adverbial <gloss="when I was sighing">
          PrepositionalPhrase
            Preposition
              preposition: בַּ in
            Object
              ConstructChain
                noun: הֲגִיג sighing
                suffix-pronoun: ִי me
  Fragment
    Clause
      Predicate
        verb: דִּבַּרְתִּי I spoke
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בִּ with
            Object
              ConstructChain <gloss="my tongue">
                noun: לְשׁוֹנ tongue
                suffix-pronoun: ִי me

v. 5

Hebrew	Verse	English
הוֹדִ֘יעֵ֤נִי יְהוָ֨ה ׀ קִצִּ֗י	v. 5a	"Teach me, YHWH, my end
וּמִדַּ֣ת יָמַ֣י מַה־הִ֑יא	v. 5b	—and the measure of my days, what is it?—
אֵ֝דְעָ֗ה מֶה־חָדֵ֥ל אָֽנִי׃	v. 5c	let me know how frail I am!

Preferred

SimpleGrammar
DiscourseUnit [v. 5]
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment
    Clause
      Predicate
        verb: הוֹדִיעֵ teach
        Object
          suffix-pronoun: נִי me
        SecondObject
          Nominal <gloss="my end">
            ConstructChain 
              noun: קִצּ end
              suffix-pronoun: ִי me
          Conjunction 
            conjunction: וּ and <status="alternative">
          Nominal <status="alternative">
            Clause
              Subject
                  Apposition
                    ConstructChain <gloss="the measure of my days">
                      noun: מִדַּת the measure
                      ConstructChain
                        noun: יָמ days
                        suffix-pronoun: ַי me
                    pronoun: הִיא it
              Predicate
                verb: is
                Complement
                  Nominal
                    pronoun: מַה what
  Fragment
    particle: וּ and
  Fragment
    Clause
      Subject
          Apposition
            ConstructChain <gloss="the measure of my days">
              noun: מִדַּת the measure
              ConstructChain
                noun: יָמ days
                suffix-pronoun: ַי me
            pronoun: הִיא it
      Predicate
        verb: is
        Complement
          Nominal
            pronoun: מַה what
  Fragment <status="alternative">
    Clause
      Subject
        pronoun: מַה what
      Predicate
        verb: הוּא is <status="revocalization">
        Complement
          ConstructChain
            noun: מִדַּת the measure
            ConstructChain
              noun: יָמ days
              suffix-pronoun: ַי me
  Fragment
    Clause
      Predicate
        verb: אֵדְעָה let me know
        Object
          Clause
            Subject
              pronoun: אָנִי I
            Predicate
              verb: am
              Complement
                adjective: חָדֵל fleeting
                adverb: מֶה how

Notes

Note for v. 5

v. 5 – Most modern translations treat הִיא as if it were a pronominal copula, such as the ESV: "what is the measure of my days." For this reading, however, we would expect a masculine form (as found in some manuscripts—see the textual note). Rather, מִדַּ֣ת יָמַ֣י is best understood as left-dislocated and הִיא as the predicate, as illustrated by the KJV: "Lord, make me to know mine end, and the measure of my days, what it is."

Note for v. 5

Our preferred interpretation is to read the second clause ("The measure of my days, what is it?") as an independent clause, as illustrated by the CEB: "Let me know my end, Lord. How many days do I have left?" Alternatively, one could understand it as further content of what David requests YHWH show him, as reflected in the ESV: "make me know my end and what is the measure of my days." The parallel uses of the verb ידע in the first clause (הוֹדִ֘יעֵ֤נִי "teach me") and third clause (אֵ֝דְעָ֗ה "let me know") indicate the parenthetical nature of this clause on a lexical level. Furthermore, as argued in Atkinson 2025,^[21] independent illocutionary force of the clause or sentence in question is central to identifying parenthetical statements. In the present case, the first and third lines have the illocutionary force of imperative, while the intervening clause is an interrogative.^[22]

Note for v. 5

v. 5 – This is one of only two instances of the adjective חָדֵל in the Bible,^[23] along with Isaiah 53:3: נִבְזֶה֙ וַחֲדַ֣ל אִישִׁ֔ים "He was despised and [ceased by ➞] rejected by men" (ESV). Nevertheless, it is unambiguously related to the common verbal root √חדל, "to cease," so the adjective "ceasing" ➞ "transient" is highly plausible.^[24] Targum Psalms' paraphrase brings this sense out helpfully: "when I shall cease from the world" (אימתי אפסוק מן עלמא).^[25]

Note for v. 5

v. 5 – The construct phrase "the measure of my days" communicates the quantity of an entity, such as, for example, "the number of his months" (מִֽסְפַּר־חֳדָשָׁ֥יו) in Job 14:5. The LXX has interpreted this phrase as "the number of my days" (τὸν ἀριθμὸν τῶν ἡμερῶν μου), as followed by some modern translations (see, e.g., the NIV, REB, among others). In this sense, it serves to denote the whole of the part-whole entity of the psalmist's life (see Croft 2022, 112), in analogy to other numeral quantifiers (Croft 2022, 106): "the measure of my days" ➞ "the total of my days."

No Verbal notes to display for this diagram.

Note for v. 5

v. 5 – For the consonants הוא in place of the feminine הִיא, see the manuscripts listed in VTH (vol 4, 338). See the grammar note for the syntactic alternative made possible with the masculine pronoun (read as a so-called pronominal copula).^[26]

Note for v. 5

v. 5 – A number of manuscripts (see VTH vol 4, 338; de Rossi Variae Lectionis vol 4, 27) contain a waw conjunction, to create a weyiqtol verb form ואדעה, best read as result or purpose: "so that I will know how short-lived I am" (CSB; cf. the LXX's ἵνα, Jerome's ut and the Peshitta's ܕ). Nevertheless, the MT's yiqtol also reads naturally as as new clause: "let me know how fleeting I am!" (ESV); cf. "May I know...!" (JM §114c).^[27]

v. 6

Hebrew	Verse	English
הִנֵּ֤ה טְפָח֨וֹת ׀ נָ֘תַ֤תָּה יָמַ֗י	v. 6a	Look, you have set my days as handbreadths
וְחֶלְדִּ֣י כְאַ֣יִן נֶגְדֶּ֑ךָ	v. 6b	and my lifetime is like nothing before you."
אַ֥ךְ כָּֽל־הֶ֥בֶל כָּל־אָ֝דָ֗ם נִצָּ֥ב סֶֽלָה׃	v. 6c	Truly, everyone is a breath, every person "standing firm." Selah.

Preferred

SimpleGrammar
DiscourseUnit [v. 6]
  Fragment
    particle: הִנֵּה look
  Fragment
    ClauseCluster
      Clause
        Predicate
          verb: נָתַתָּה you have set
          Object
            ConstructChain <gloss="my days">
              noun: יָמ days
              suffix-pronoun: ַי me
          SecondObject
            noun: טְפָחוֹת handbreadths
      Conjunction
        conjunction: וְ and
      Clause
        Subject
          ConstructChain <gloss="my lifetime">
            noun: חֶלְדּ lifetime
            suffix-pronoun: ִי me
        Predicate
          verb: is
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: נֶגְדֶּ before
              Object
                suffix-pronoun: ךָ you
          Complement
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: כְ like
                Object
                  noun: אַיִן nothing
  Fragment
    particle: אַךְ truly
  Fragment
    Clause
      Subject
        Apposition
          Nominal
            noun: אָדָם person
            quantifier: כָּל every
            Adjectival
              verb-participle: נִצָּב standing firm
          Nominal
            quantifier: כָּל everyone
      Predicate
        verb: is
      Complement
        noun: הֶבֶל a breath
  Fragment
    particle: סֶלָה Selah

Notes

Note for v. 6

v. 6 – For other examples of the so-called particle of non-existence functions as a noun, nothing,^[28] see also Isaiah 40:17; 41:11; Haggai 2:3.

Note for v. 6

v. 6 – The form נִצָּ֥ב could be parsed as either a participle or a qatal verb. In the former case, supported, for example, by the participles in the LXX and Jerome,^[29] it modifies the grammatical subject, "every person," as reflected by NASB, "Certainly all mankind standing is a mere breath," and NET, "even those who seem secure."^[30]

Note for v. 6

v. 6 – The syntax of the final clause of this verse is difficult. For evidence of the absence of כָּֽל among manuscript traditions, see the textual note. In light of its inclusion, however, we prefer to read כָּֽל as the grammatical subject and הֶ֥בֶל as the predicate, with כָּל־אָ֝דָ֗ם נִצָּ֥ב right-dislocated, as represented by the NIV: "Everyone is but a breath, even those who seem secure."^[31] Admittedly, this interpretation runs counter to the suggestion of the accents. Another possible difficulty with this interpretation is the lack of the article on כָּֽל, as found in most analogous passages, especially, for example, Ecclesiastes 1:2: הַכֹּ֥ל הָֽבֶל (cf. Pss 14:3, 119:91, among others). Nevertheless, we do find precedent for כָּֽל as the absolute "everyone" or "everything" lacking the article in Isaiah 44:24, אָנֹכִ֤י יְהוָה֙ עֹ֣שֶׂה כֹּ֔ל ("I am the Lord, who made all things," ESV); Jeremiah 44:12, וְתַ֨מּוּ כֹ֜ל ("and they shall all be consumed," ESV); Job 13:1, הֶן־כֹּ֖ל רָאֲתָ֣ה עֵינִ֑י ("Behold, my eye has seen all this," ESV); and Job 42:2, יָ֭דַעְתִּי כִּי־כֹ֣ל תּוּכָ֑ל ("I know you can do all things," ESV). Our preferred reading is also consistent with the clearer syntax of v. 12 (cf. Ps 62:10, אַ֤ךְ׀ הֶ֥בֶל בְּנֵֽי־אָדָם֮).

Note for v. 6

v. 6 – This is a unique form of טְפָח֨וֹת in the Bible,^[32] though is undoubtedly related to the more common terms טֶ֫פַח and טֹ֫פַח, both meaning "handbreadth."

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Note for v. 6

v. 6 – For the absence of the first כָּֽל see the manuscripts listed in VTH (vol 4, 338) and de Rossi (Variae Lectionis vol 4, 27). Further, in the Babylonian tradition, it does not appear in the main text of any of the extant manuscripts.^[33] The Peshitta possibly read כְּהֶבֶל for כָּֽל־הֶ֥בֶל and Symmachus perhaps read כִּי (γὰρ). Nevertheless, it may have been omitted in other witnesses due to the difficulty of the syntax, or in harmonization with אַ֤ךְ הֶ֖בֶל כָּל־אָדָ֣ם סֶֽלָה in v. 12. In any case, the presence in the LXX, Jerome and Targum Psalms provide strong support for its originality. For our preferred syntactic interpretation, see the grammar notes.

Alternatives

SimpleGrammar
Fragment <status="alternative">
    Clause
      Subject
        Nominal
          noun: אָדָם person
          quantifier: כָּל every
          Adjectival
            verb-participle: נִצָּב standing
      Predicate
        verb: is
        adverb: כָּל completely
        Complement
          noun: הֶבֶל vanity
  Fragment <status="alternative">
    Clause
      Subject
        Nominal
          noun: אָדָם person
          quantifier: כָּל every
          Adjectival
            verb-participle: נִצָּב is 
      Predicate
        verb: is
        Complement
          noun: הֶבֶל vanity
  Fragment <status="alternative">
    Clause
      Subject
        Nominal
          noun: אָדָם person
          quantifier: כָּל every
      Predicate
        verb: נִצָּב standing
        Adverbial
          noun: הֶבֶל as a breath
  Fragment <status="alternative">
    Clause
      Subject
        Nominal
          noun: אָדָם person
          quantifier: כָּל every
      Predicate
        verb: נִצָּב standing
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: כְּ like <status="emendation">
            Object
              noun: הֶבֶל a breath

Notes

Note for v. 6

v. 6 – With the inclusion of the textually-contested כָּֽל, the other syntactic alternatives involve reading כָּֽל as adverbial, such as the KJV: "every man at his best state is altogether vanity."^[34] Most modern translations do not render the כָּֽל in their translations.^[35] In its absence, we present the possible interpretations of הֶ֥בֶל as either an adverbial or the predicate, depending how the form נִצָּ֥ב is parsed (see the note on this form). The adverbial alternative may also be represented by the prepositional phrase, כְּהֶבֶל, emending כָּֽל־הֶ֥בֶל.^[36]

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v. 7

Hebrew	Verse	English
אַךְ־בְּצֶ֤לֶם ׀ יִֽתְהַלֶּךְ־אִ֗ישׁ	v. 7a	Truly, humanity walks around as a shadow
אַךְ־הֶ֥בֶל יֶהֱמָי֑וּן	v. 7b	—people labor restlessly, but only in vain—
יִ֝צְבֹּ֗ר וְֽלֹא־יֵדַ֥ע מִי־אֹסְפָֽם׃	v. 7c	they heap up, though they do not know who is about to gather it.

Preferred

SimpleGrammar
DiscourseUnit [v. 7]
  Fragment
    particle: אַךְ truly
  Fragment
    Clause
      Subject
        pronoun: אִישׁ humanity
      Predicate
        verb: יִתְהַלֶּךְ walks around
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ as
            Object
              noun: צֶלֶם an image >> silhouette >> shadow
  Fragment
    particle: אַךְ truly
  Fragment
    Clause
      Predicate
        verb: יֶהֱמָיוּן people labor restlessly
        Adverbial
          noun: הֶבֶל in vain
  Fragment <gloss="they heap up, though they do not know who is about to gather it">
    ClauseCluster
      Clause
        Predicate
          verb: יִצְבֹּר they heap up
      Conjunction
        conjunction: וְ though
      Clause
        Predicate
          verb: יֵדַע they know
          adverb: לֹא not
          Object
            Clause
              Subject
                pronoun: מִי who
              Predicate
                verb-participle: אֹסְפ gathers
                Object
                  suffix-pronoun: ָם them >> it

Notes

No Grammar notes to display for this diagram.

Note for v. 7

Translations vary in their interpretation of יֶהֱמָי֑וּן.^[37] The next clause clarifies, however, that the business of gathering material wealth is most likely in view, so we have preferred the gloss labor restlessly, which similar to "be restless" (HALOT), rather than "be in a tumult" (DCH), "commotion" (BDB), or "uproar" (SDBH).^[38]

Note for v. 7

v. 7 – HALOT suggests the use of צֶלֶם both here and in Psalm 73:20 should be considered a homophonous root to the more common sense of "image." Nevertheless, it is conceivable that a semantic extension is to be found from the image produced by a shadow, lacking the essence of reality, as indicated on the glosses of our grammatical diagram.

Note for v. 7

v. 7 – The בְּ in בְּצֶ֤לֶם functions as the somewhat uncommon beth essentiae,^[39] that is, "in the role/capacity of x" ➞ "as x."^[40] See, for example, "Everyone walks about as a mere shadow" (RJPS; cf. ESV, NIV). This rare function could have been employed here to provide an intentional ambiguity with the apparently simpler sense of "in an image" (see the lexical note). This ambiguity provides an allusion to Genesis 1:26–27,^[41] along with "Adam" (אָדָם; vv. 6, 12) and "Abel" (הֶבֶל; vv. 6, 7, 12), as discussed in the poetic feature, Abel, Adam, and Image.

Note for v. 7

v. 7 – The verb צבר is used to describe heaping up grain (Gen 41:35, 49), silver (Zech 9:3; Job 27:16) and silver and gold (Ben Sira 47:18).^[42] In the present clause, its object is dropped, but provided after the participle "gathering them" (אֹסְפָֽם).^[43]

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v. 8

Hebrew	Verse	English
וְעַתָּ֣ה מַה־קִּוִּ֣יתִי אֲדֹנָ֑י	v. 8a	But now, what am I looking for, Lord?
תּ֝וֹחַלְתִּ֗י לְךָ֣ הִֽיא׃	v. 8b	My hope, it is in you.

Preferred

SimpleGrammar
DiscourseUnit [v. 8]
  Fragment
    particle: וְעַתָּה But now
  Fragment
    Clause
      Predicate
        verb: קִּוִּיתִי I am looking for
        Object
          pronoun: מַה what
  Fragment
    Vocative
      noun: אֲדֹנָי Lord
  Fragment
    Clause
      Subject
        Apposition
          ConstructChain <gloss="my hope">
            noun: תּוֹחַלְתּ hope
            suffix-pronoun: ִי me
          pronoun: הִיא it
      Predicate
        verb: is
        Complement
          Adverbial 
            PrepositionalPhrase
              Preposition
                preposition: לְ in
              Object
                suffix-pronoun: ךָ you

Notes

No Grammar notes to display for this diagram.

No Lexical notes to display for this diagram.

Note for v. 8

v. 8 – On the לְ as the object of "hope" in the phrase תּ֝וֹחַלְתִּ֗י לְךָ֣, see also the verbal form of the same root (יחל): "On you, Lord, I fix my hope" כִּֽי־לְךָ֣ יְהוָ֣ה הוֹחָ֑לְתִּי (Ps 38:16, REB; cf. Ps 31:25; 33:22).

No Verbal notes to display for this diagram.

Note for v. 8

v. 8 – A couple of manuscripts contain הוא in place of the feminine הִיא (see the manuscripts listed in VTH vol 4, 339). Just as in v. 5 above, הוא would, in this case, be read as a so-called pronominal copula, rather than the left-dislocation of the preferred text. The textual evidence otherwise is much weaker in this instance, however, so has not warranted an alternative diagram.

v. 9

Hebrew	Verse	English
מִכָּל־פְּשָׁעַ֥י הַצִּילֵ֑נִי	v. 9a	Rescue me from all my offenses;
חֶרְפַּ֥ת נָ֝בָ֗ל אַל־תְּשִׂימֵֽנִי׃	v. 9b	do not make me a fool's object of scorn.

Preferred

SimpleGrammar
DiscourseUnit [v. 9]
  Fragment
    Clause
      Predicate
        verb: הַצִּילֵ rescue
        Object
          suffix-pronoun: נִי me
        Adverbial 
          PrepositionalPhrase
            Preposition
              preposition: מִ from
            Object
              ConstructChain <gloss="all my offenses">
                Nominal 
                  quantifier: כָּל all
                  noun: פְּשָׁע offenses
                suffix-pronoun: ַי me
  Fragment
    Clause
      Predicate
        verb: תְּשִׂימֵ make
        adverb: אַל do not
        Object
          suffix-pronoun: נִי me
        SecondObject
          ConstructChain
            noun: חֶרְפַּת object of scorn
            noun: נָבָל fool

Notes

No Grammar notes to display for this diagram.

No Lexical notes to display for this diagram.

Note for v. 9

v. 9 – As in most instances of חֶרְפָּה as a construct head, the dependent noun is the agent of the scorning (cf. Ps 22:7).^[44]

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v. 10

Hebrew	Verse	English
נֶ֭אֱלַמְתִּי לֹ֣א אֶפְתַּח־פִּ֑י	v. 10a	I was mute. I would not open my mouth,
כִּ֖י אַתָּ֣ה עָשִֽׂיתָ׃	v. 10b	because it was you who acted.

Preferred

SimpleGrammar
DiscourseUnit [v. 10]
  Fragment
    Clause
      Predicate
        verb: נֶאֱלַמְתִּי I was mute
  Fragment
    Clause
      Predicate
        verb: אֶפְתַּח I would open
        adverb: לֹא not
        Object
          ConstructChain <gloss="my mouth">
            noun: פּ mouth
            suffix-pronoun: ִי me
      SubordinateClause
        Conjunction
          conjunction: כִּי because
        Clause 
          Subject
            pronoun: אַתָּה you
          Predicate
            verb: עָשִׂיתָ acted

v. 11

Hebrew	Verse	English
הָסֵ֣ר מֵעָלַ֣י נִגְעֶ֑ךָ	v. 11a	Take your affliction away from me;
מִתִּגְרַ֥ת יָ֝דְךָ֗ אֲנִ֣י כָלִֽיתִי׃	v. 11b	because of the hostility of your hand I have wasted away.

Preferred

SimpleGrammar
DiscourseUnit [v. 11]
  Fragment
    Clause
      Predicate
        verb: הָסֵר take away
        Object
          ConstructChain <gloss="your affliction">
            noun: נִגְעֶ assault >> affliction
            suffix-pronoun: ךָ you
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מֵעָל from upon >> from
            Object
              suffix-pronoun: ַי me
  Fragment
    Clause
      Subject
        pronoun: אֲנִי I
      Predicate
        verb: כָלִיתִי have wasted away
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מִ because of
            Object
              ConstructChain <gloss="the hostility of your hand">
                noun: תִּגְרַת hostility
                ConstructChain
                  noun: יָדְ hand
                  suffix-pronoun: ךָ you

Notes

No Grammar notes to display for this diagram.

Note for v. 11

v. 11 – As made clear in the following clause and verse, YHWH's hand is against the psalmist in hostility (v. 11b), and he disciplines people with punishments on account of sin (v. 12a). It is likely that the psalmist is suffering illness (see v. 11b and the alleviation of such in v. 14a; cf. Job 7:17–21) caused by his wrongdoing (v. 9). It is in this sense that only YHWH can remove the affliction (נֶגַע, from the root נגע, "to hit/strike") being experienced by the psalmist.^[45]

Note for v. 11

v. 11 – The qatal כלה communicates "literally: to be finished; hence: = process by which humans feel physically weak as a result of hardship or a deeply felt wish for something to happen" (SDBH).

Note for v. 11

v. 11 – The noun תִּגְרָה only occurs here in the Bible. Lexicons have defined the word as "blow" (SDBH), "attack" (Angriff; Gesenius 2013, 1425), "hostility" (DCH) and "contention, strife" (BDB). It may be that some of these suggestions are influenced by the verbal root √גרה: piel "stir up strife" and hithpael "engage in strife" (BDB). Others may simply be guessing based on the ancient versions, such as Jerome's contentio "exertion,"^[46] or the Aramaic תִּגְרָא "strife, contest, complaint."^[47] The gloss "hostility" for this singular noun seems to be flexible enough to account for physical attacks (as clearly in the previous clause) as well as different forms of strife or contention in general.

Note for v. 11

v. 11 – See Mena (2012, 107) for a full description of the compound preposition מֵעַל "from upon." Whereas עַל does not require direct contact between the figure (trajector) and ground (landmark), in the sense of over or above, the "From Upon Sense" requires this contact and in the present instance communicates alleviation and movement away from "me."

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v. 12

Hebrew	Verse	English
בְּֽתוֹכָ֘ח֤וֹת עַל־עָוֺ֨ן ׀ יִסַּ֬רְתָּ אִ֗ישׁ	v. 12a	You have disciplined humanity with punishments on account of sin
וַתֶּ֣מֶס כָּעָ֣שׁ חֲמוּד֑וֹ	v. 12b	and like a moth you have caused their desirable things to disintegrate.
אַ֤ךְ הֶ֖בֶל כָּל־אָדָ֣ם סֶֽלָה׃	v. 12c	Truly, every person is a breath. Selah.

Preferred

SimpleGrammar
DiscourseUnit [v. 12]
  Fragment
    ClauseCluster
      Clause
        Predicate
          verb: יִסַּרְתָּ you have disciplined
          Object
            noun: אִישׁ humanity
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ with
              Object
                noun: תוֹכָחוֹת punishments
                Adjectival
                  PrepositionalPhrase
                    Preposition
                      preposition: עַל on account of
                    Object
                      noun: עָוֺן sin
      Conjunction
        conjunction: וַ and
      Clause
        Predicate
          verb: תֶּמֶס you have melted >> you have caused to disintegrate 
          Object
            ConstructChain <gloss="their desirable things">
              noun: חֲמוּד desirable things
              suffix-pronoun: וֹ him >> them
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: כָּ like
              Object
                noun: עָשׁ a moth
                article: ה <status="elided">
  Fragment
    particle: אַךְ truly
  Fragment
    Clause
      Subject
        Nominal
          noun: אָדָם person
          quantifier: כָּל every
      Predicate
        verb: is
        Complement
          noun: הֶבֶל a breath
          adjective: אַךְ only <status="alternative">
  Fragment
    particle: סֶלָה Selah

Notes

Note for v. 12

v. 12 – It is preferable to read the particle אַ֤ךְ as a polarity discourse marker, as it functions in vv. 6–7, such that it "confirms possible implications of a preceding assertion" (BHRG §40.8.3). Nevertheless, it is also possible to interpret it as a restrictive focus particle, modifying הֶ֖בֶל, as reflected in the HCSB: "every man is only a vapor" and visualized on the diagram's alternative.

Note for v. 12

v. 12 – The verb מסה is unique here in diverging slightly from its basic sense of "melt," with the clausal object "desirables" and modifer "like a moth." Thus, the intention seems to be "consume" (SDBH),^[48] in similar manner to "dissolve."^[49] The gloss "cause to disintegrate" (DCH) is a graphic representation of the transience of a person's goods (cf. v. 7).

Note for v. 12

v. 12 – The article on כָּעָ֣שׁ should be understood as indicating a class, as illustrated by some Spanish and French versions: "Como la polilla, consumes lo que es más precioso para él" (LBLA); "tu détruis comme la teigne ce qu’il a de plus cher" (SG21).^[50]

No Verbal notes to display for this diagram.

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v. 13

Hebrew	Verse	English
שִֽׁמְעָ֥ה־תְפִלָּתִ֨י ׀ יְהוָ֡ה	v. 13a	Hear my prayer, YHWH,
וְשַׁוְעָתִ֨י ׀ הַאֲזִינָה֮	v. 13b	and listen to my cry for help.
אֶֽל־דִּמְעָתִ֗י אַֽל־תֶּ֫חֱרַ֥שׁ	v. 13c	Do not keep silent at my weeping,
כִּ֤י גֵ֣ר אָנֹכִ֣י עִמָּ֑ךְ	v. 13d	because I am a sojourner with you,
תּ֝וֹשָׁ֗ב כְּכָל־אֲבוֹתָֽי׃	v. 13e	[I am] a temporary resident, like all of my ancestors.

Preferred

SimpleGrammar
DiscourseUnit [v. 13]
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment
    ClauseCluster
      Clause
        Predicate
          verb: שִׁמְעָה hear
          Object
            Nominal <gloss="my prayer">
              ConstructChain 
                noun: תְפִלָּת prayer
                suffix-pronoun: ִי me
            Conjunction
              conjunction: וְ and <status="alternative">
            Nominal <status="alternative">
              ConstructChain 
                noun: שַׁוְעָת cry for help
                suffix-pronoun: ִי me
      Conjunction
        conjunction: וְ and
      Clause
        Predicate
          verb: הַאֲזִינָה listen to
          Object
            ConstructChain <gloss="my cry for help">
              noun: שַׁוְעָת cry for help
              suffix-pronoun: ִי me
          Adverbial <status="alternative">
            PrepositionalPhrase
              Preposition
                preposition: אֶל to
              Object
                ConstructChain
                  noun: דִּמְעָת tear
                  suffix-pronoun: ִי me
  Fragment
    Clause
      Predicate
        verb: תֶּחֱרַשׁ keep silent
        adverb: אַל do not
        Adverbial 
          PrepositionalPhrase
            Preposition
              preposition: אֶל at
            Object
              ConstructChain <gloss="my weeping">
                noun: דִּמְעָת tear >> weeping
                suffix-pronoun: ִי me
  Fragment
    particle: כִּי because
  Fragment
    Clause 
      Subject
        pronoun: אָנֹכִי I
      Predicate
        verb: am
        Complement
          Nominal
            noun: גֵר a sojourner
            Adjectival
              PrepositionalPhrase
                Preposition
                  preposition: עִמָּ with
                Object
                  suffix-pronoun: ךְ you
  Fragment
    Clause 
      Subject
        pronoun: אָנֹכִי I <status="elided">
      Predicate
        verb: am
        Adverbial 
          PrepositionalPhrase
            Preposition
              preposition: כְּ like
            Object
              Nominal <gloss="all my ancestors">
                ConstructChain 
                  Nominal 
                    quantifier: כָל all
                    noun: אֲבוֹת ancestors
                  suffix-pronoun: ָי me
        Complement
          Nominal
            noun: תּוֹשָׁב a temporary resident

Notes

Note for v. 13

v. 13 – The alternatives of the compound object and reading הַאֲזִינָה֮ אֶֽל־דִּמְעָתִ֗י as a grammatical clause is reflected in the Peshitta and the syntax suggested by the line divisions of Greek codices Sinaiticus and Vaticanus.^[51] The TOB is illustrative of such an interpretation: "Ecoute ma prière, SEIGNEUR, et mon cri ; prête l'oreille à mes larmes, ne reste pas sourd."

No Lexical notes to display for this diagram.

Note for v. 13

v. 13 – The sense of the prepositional phrase עִמָּ֑ךְ "with you" is not altogether obvious in the phrase גֵ֣ר אָנֹכִ֣י עִמָּ֑ךְ. It may be as simple as "in your presence," that is, "before you,"^[52] as found in the similar expression in 1 Chronicles 29:15.^[53] On the other hand, it is possible that this preposition suggests an elided verbal idea, such as "be a sojourner [and live] with you,"^[54] as reflected in the NIV: "I dwell with you as a foreigner," or "be a sojourner [and not have any rights] with you."^[55] The frame of land as a home is also possibly activated, as reflected in "I’m just a foreigner— an immigrant staying with you" (CEB) and "un étranger chez toi" (SG21). In any case, "the expression suggests closeness to God."^[56]

Note for v. 13

v. 13 – This the only place in the Bible where the preposition אֶל accompanies the verb חרשׁ, "be silent."^[57] The closest parallel we have is מִן in Psalm 28:1 אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי "do not be deaf to me." Nevertheless, it is plausible that the sense of אֶל belongs to the following established function: "The landmark y may be the goal of an act of observation or that of an emotional process,"^[58] that is, toward. Compare, for example, 1 Kings 8:29: לִהְיוֹת֩ עֵינֶ֨ךָ פְתֻח֜וֹת אֶל־הַבַּ֤יִת הַזֶּה֙ "that your eyes may be open toward this house." In the present instance, modern translations typically employ either to or at, that is, in the presence of,^[59] as illustrated by the NIV and CSB, respectively: "do not be deaf to my weeping" (NIV); "do not be silent at my tears" (CSB).^[60]

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v. 14

Hebrew	Verse	English
הֶשַׁ֣ע מִמֶּ֣נִּי וְאַבְלִ֑יגָה	v. 14a	Look away from me so that I may recover,
בְּטֶ֖רֶם אֵלֵ֣ךְ וְאֵינֶֽנִּי׃	v. 14b	before I pass away and am no more.

Preferred

SimpleGrammar
DiscourseUnit [v. 14]
  Fragment
    ClauseCluster
      Clause
        Predicate
          verb: הֶשַׁע look away <status="revocalization"> 
          Adverbial 
            PrepositionalPhrase
              Preposition
                preposition: מִמּ from
              Object
                suffix-pronoun: ֶנּוּ me
      Conjunction
        conjunction: וְ so that
      Clause
        Predicate
          verb: אַבְלִיגָה I may brighten up >> I may recover
      SubordinateClause
        Conjunction
          conjunction: בְּטֶרֶם before
        ClauseCluster
          Clause
            Predicate
              verb: אֵלֵךְ I go >> I pass away
          Conjunction
            conjunction: וְ and
          Clause
            Predicate <gloss="I am no more">
              verb: אֵינ there is not
              Object
                suffix-pronoun: ֶנִּי me

Notes

No Grammar notes to display for this diagram.

Note for v. 14

v. 14 – The verb בלג only occurs here and in Amos 5:9, Job 9:27 and 10:20. The use in Amos 5:9 is slightly distinct, however: "who makes destruction flash forth (הַמַּבְלִ֥יג) against the strong" (ESV). The lexical domain of "shine," however, is compatible with the restoration of health and joy throughout the Bible and in the ancient Near East in general. Thus, both our example here and the other two instances in Job carry the sense of "shine" ➞ "brighten up,"^[61] that is, "recover."^[62]

Note for v. 14

v. 14 – All of the modern translations consulted and the majority of ancient versions interpret the MT's form הָשַׁ֣ע as "to look away (from someone), to leave alone,"^[63] that is, from the root שׁעה. Although many have suggested that the form is "surely a slip of the pen for שְׁעֵה,"^[64] there is no manuscript evidence of this whatsoever and the suggested emendation is highly implausible, requiring the mistaken placement of ה at the beginning of the word instead of the end (that is, שעה erroneously copied as השע).

On the other hand, it has been noted that morphologically the MT's הָשַׁ֣ע "could only be imperative Hiphʿîl of שָׁעַע (=smear over)."^[65] Nevertheless, it is possible to interpret the MT's consonants as a short imperative of the hiphil שׁעה,^[66] just as other III-י hiphil imperatives that lose their final he,^[67] such as הֶרֶף (see Ps 37:8 among others) and הֶרֶב (see Judg 20:38 and the qere in Ps 51:4). This suggestion has two difficulties: (1) it requires the revocalization to הֶשַׁע,^[68] and (2) it requires the same sense of the verb שׁעה in both the qal stem (see, e.g., Isa 22:4; Job 7:19; 14:6) and this unique hiphil instance.^[69] Since, however, this reading honors the consonantal text of the MT and reflects the majority of the ancient versions, we find it to be the most plausible, despite its difficulties.

No Phrase-level notes to display for this diagram.

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Note for v. 14

v. 14 – For the revocalization of the MT's הָשַׁ֣ע to הֶשַׁע, see the lexical note.

Alternative

SimpleGrammar
Fragment <status="alternative">
    ClauseCluster
      Clause
        Predicate
          verb: הָשַׁע smear over >> cover
          Adverbial 
            PrepositionalPhrase
              Preposition
                preposition: מִמּ from
              Object
                suffix-pronoun: ֶנּוּ me
          Object <status="elided">
            ConstructChain
              noun: עֵינֶי eyes
              suffix-pronoun: ךָ you

Notes

No Grammar notes to display for this diagram.

Note for v. 14

v. 14 – The alternative diagram here represents the apparently face-value reading of the MT's הָשַׁ֣ע, from the verb שׁעע, "to smear over."^[70] Compare, for example, Isaiah 6:10: "and blind their eyes (וְעֵינָ֣יו הָשַׁ֑ע); lest they see with their eyes" (ESV), suggesting the elision of "eyes" in the present passage.^[71]

No Phrase-level notes to display for this diagram.

No Verbal notes to display for this diagram.

No Textual notes to display for this diagram.

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↑ The לְ is translated ὑπέρ by the Greek Revisers here, while the עַל of Pss 62 and 77 are translated δία (Symmachus), περί, and ἐπί (Aquila in Pss 62, 77, respectively). The LXX has ὑπέρ in the other two psalms, though τῷ Ιδιθουν here.
↑ Mowinckel 1962:II, 95.
↑ Gauthier 2014, 133.
↑ See HALOT, 389.
↑ על פומיה יידותון.
↑ יסבח בה אלמואט׳בין מן אל ידותון אלליואני (Qafaḥ 1965, 118).
↑ Mena 2012, 106.
↑ See Botha 2017, 242; Böhler 2021, 707.
↑ The Babylonian tradition also reflects the qere either in the consonantal text, or indicated as the qere (e.g., ms BL Or 2373).
↑ An exception is יְדִיתוּן in 1 Chr 16:38, but see יְדוּתוֹן in 1 Chr 9:16; 16;41, 42; 25:1; 3, 6; 2 Chr 5:12; 29:14; 35:15.
↑ These ancient versions read φυλάξω τὸ στόμα μου φιμῷ. It is also possible to interpret Targum Psalms (אנטור לפומי זממא) in this way, following Aramaic syntax of ל as a marker of the direct object. Alternatively, the Targum may be following the MT's syntax isomorphically and should, therefore, be interpreted in the same manner as the Hebrew text.
↑ Some (BHS) have suggested the emendation אָשִׂימָה to reflect the LXX's ἐθέμην τῷ στόματί μου φυλακὴν. Nevertheless, it is likely that "the translator maneuvered around the (presumably) unknown hapax by representing the text differently, though still within the contextual sense of the prayer" (Gauthier 2014, 142)—compare, for example, θοῦ, κύριε, φυλακὴν τῷ στόματί μου in Psalm 140(141):3.
↑ contra me, ܠܘܩܒܠܝ.
↑ Cf. the Phoenician cognate מחסם as an "implement to close lips, bridle" (Hoftijzer and Jongeling 1995, 614).
↑ Hardy 2022, 95–97.
↑ See Kennicott 38, 43.
↑ This rare word did not seem to be recognized by the translator of Targum Psalms, who translates as ממרטיט "pluck out" (Sokoloff 2017, 364; "pluck open" Stec 2004, 84), with the implication that "the pain" is becoming worse, which fits contextually. The LXX provides "was renewed" (ἀνεκαινίσθη; cf. the Peshitta), though Symmachus uses the verb ἀναταράσσω, "stir up" (cf. Jerome's conturbatus est, "is disturbed").
↑ Oxford Annotated Mishnah: vol. III, 98.
↑ The ancient versions did not seem to recognize this function, with the LXX, Peshitta and Targum Psalms providing a second finite verb, which is quite incompatible with the morphology of ד֭וּמִיָּה.
↑ Other interpretations of this nominal adverb, such as "I was dumb with silence" (KJV), are less plausible.
↑ Atkinson 2025, 3–7, following Koev 2022.
↑ Although explicit coordination, as the "and" at the beginning of the second line of this verse, is not present in prototypical parenthetical statements, it is indeed attested among the broad category of parentheticals in general, albeit more peripheral instantiations (see Atkinson 2025, 6; cf. Ezek 21:18; 28:2, 9; Ps 95:5; 109:4; 139:19).
↑ Some manuscripts of Ps 89:48, however, contain חדל for the חָ֑לֶד found in Codex Leningradensis (see VTH vol. 4, 386).
↑ The LXX seems to have read the verbal form here, with τί ὑστερῶ ἐγώ "what I lack." For the use of ὑστερέω for the verb חדל elsewhere, see καὶ ὑστερήσῃ ποιῆσαι τὸ πασχα for וְחָדַל֙ לַעֲשׂ֣וֹת הַפֶּ֔סַח in Num 9:13. Similarly, Jerome contains a verb (quid mihi desit), though understands the personal pronoun as the direct object (that is, the experiencer of lack).
↑ As in other places in Targum Psalms, however (see, e.g., Ps 22:17), there may be a conflation of reading traditions represented here, with both חדל and חלד "world, lifespan," as found in the following verse.
↑ Joüon-Muraoka (§154i) erroneously list this example as a rare feminine singular example of the pronominal copula.
↑ The same result/purpose interpretation is also possible here even with the lack of waw, as is common in poetry (Brockelmann 1956, §176c).
↑ Fassberg 2019, §294.
↑ ζῶν, stans. The perfect participle, ἑστώς, as read in Symmachus, is best read predicatively.
↑ Cf. Cohen-Tzemach 1996, 175. Similarly, Weiss (1994, 636) notes that the intended sense here "according to the context, is durable, permanent, firm" (הפועל ׳נצב׳ בשמשו בנפעל מורה לעתים, מכוח ההקשר, כמו כאן על עמידה, קבועה איתנה).
↑ Cf. LXX; Ḥakham 1979, 224 n. 4; Ramond 2017, 494.
↑ It is presumably unrelated to the obscure architectural term found in 1 Kgs 7:9 (וּמִמַּסָּד֙ עַד־הַטְּפָח֔וֹת "from the foundation to the ?").
↑ It is absent in JTS 611, added by a second hand in Bodleian Library MS. Oppenheim Add. 4° 154, and added in the margin in BL Or 2373 and Or 1477.
↑ This suggestion is followed by Cohen-Tzemach (1996, 174–175), who notes the analogy of a possible reading of הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל in Eccl. 1:2: "Complete futility is altogether futile" (despite the glaring tautology).
↑ Cf. Craigie 2004, 307.
↑ Kraus 1993, 415. Such an interpretation is perhaps represented by the Peshitta (ܡܛܠ ܕܟܠܗܘܢ ܒܢܝܢܫ̈ܐ ܐܝܟ ܠܗܓܐ ܐܢܘܢ ܩܝܡܝܢ "all human beings rise like vapor," Taylor 2020, 151), though it may also simply reflect translation technique or a struggle with a difficult passage.
↑ The LXX has ταράσσονται, "be in turmoil" (NETS), Jerome turbatur "be agitated," Targum Psalms משתגשין "be disturbed," and the Peshitta ܚܡܐ "wither, fade," though this probably represents the common practise of the Syriac translator replacing a word he did not fully understand with a similar-sounding Syriac lexeme (Weitzman 1999, 37), here hamah ➞ khamah.
↑ For modern translations along these lines, consider "they are in turmoil" (ESV), "They certainly make an uproar" (NASB), "they are disquieted" (KJV). Closer to the intended sense seem to be "they hustle and bustle" (CEB), "they rush around" (CSB).
↑ Saadia; GKC §119i; Delitzsch 1871, 29; Böhler 2021, 709; Sjörs & Canu Højgaard 2026, 167.
↑ See Weiss (1994, 636–637). Ḥakham (1979, 224) paraphrases, "in the situation of an image" (במצב של צלם). Ibn Ezra offers the explanation: "humankind is similar to an image; just as the image is changed, thus he is changed" (האדם דומה לצלם וכאשר ישתנה הצלם כן ישתנה הוא).
↑ "Then God said, “Let us make mankind in our image (בְּצַלְמֵ֖נוּ), in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” So God created mankind in his own image (בְּצַלְמ֔וֹ), in the image (בְּצֶ֥לֶם) of God he created them; male and female he created them" (NIV).
↑ ותצבר כברזל זהב וכעפרת הרבית כסף.
↑ If gold was in view, it may be a modified by a cardinal number, such as מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף "thousands of gold and silver pieces" in Psalm 119:72.
↑ The LXX makes this interpretation explicit with the dative case: "a reproach to a fool (ἄφρονι)," as do Jerome and the Peshitta. Targum Psalms has a slightly different construal of the MT's resultative שׂים construction do not make me (אַל־תְּשִׂימֵֽנִי), with "lay not the reproach of the fool on me" (Stec 2004, 84; חסודי סכלא לא תשוי עלי), which is, likewise, only compatible with the agentive interpretation of "fool."
↑ Compare, for example, “stop striking me” (NLT) and “stop wounding me” (NET). Other translations offer “plague” (RJPS, NASB), “torment” (CSB), “sickness” (GWT), “scourge” (NIV), and “stroke” (KJV, ESV).
↑ The LXX seems to have translated according to the expected sense, "strength" (ἀπὸ τῆς ἰσχύος τῆς χειρός σου), perhaps without recognizing the word תִּגְרָה. Some have suggested the emendation מִגְּבוּרַת (see BHS) to account for the LXX, as well as Targum Psalms (ממחת גבורת ידך "at the blow of the might of your hand"). Once again, however, it is just as likely that they translated according to the expected sense of the previous clause (especially in light of the Targum's conflation of two terms—cf. v. 5 above).
↑ Jastrow 1903, 1647.
↑ Cf. "zerstören" (Gesenius 2013, 701).
↑ See, for example, Symmachus' διαλύεις.
↑ But see the lack of article in the TOB, for example: comme une teigne tu corromps ce qu'il chérit.
↑ These reflect four lines in this verse: εἰσάκουσον τῆς προσευχῆς μου, κύριε, καὶ τῆς δεήσεώς μου //ἐνώτισαι· τῶν δακρύων μου μὴ παρασιωπήσῃς // ὅτι πάροικος ἐγώ εἰμι παρὰ σοὶ // καὶ παρεπίδημος καθὼς πάντες οἱ πατέρες μου.
↑ Radak: עמך רוצה לומר: לפניך. The same sense is probably intended in בְּ֝הֵמ֗וֹת הָיִ֥יתִי עִמָּֽךְ lit. "I was a beast with you" (Ps 73:22), for example.
↑ כִּֽי־גֵרִ֨ים אֲנַ֧חְנוּ לְפָנֶ֛יךָ וְתוֹשָׁבִ֖ים כְּכָל־אֲבֹתֵ֑ינוּ.
↑ Ḥakham 1979, 226.
↑ HaEdut; כי אני חסר זכויות אצלך.
↑ הכינוי "עִמָּךְ" מבטא קרבה לה׳ (Cohen-Tzemach 1996, 175).
↑ As reflected in the grammatical diagram, if an alternative clause division were proposed, the preposition would modify the verb הַאֲזִינָה֮ quite simply: "listen to." Nevertheless, our analysis of the poem's line divisions and poetic structure supports the clausal divisions preferred here. Further, a large number of medieval Hebrew manuscripts contain a conjunction waw before the preposition (וְאֶל), unambiguously indicating a new clause (see VTH, 339; though see the conjunction in και μη π̣[α]ρασιωπησης in Ra 2110, that is, preceding the MT's אַֽל־תֶּ֫חֱרַ֥שׁ).
↑ BHRG §39.3.1.c.
↑ Cf. ¡no te quedes callado ante mis lágrimas! (DHH; cf. RVR 95, RVC) and "ne te tais pas devant mes pleurs!" (NBS).
↑ Jacobson & Tanner (2014, 369) suggest the interpretation: "do not be deaf → my tears (meaning the sound of my weeping)."
↑ SDBH.
↑ Cf. the Arabic root بلج, "shine bright" ➞ "become joyful, glad" (Lane's Dictionary).
↑ SDBH. See, for example, the LXX: ἄνες μοι "let me be" (NETS); Aquila: ἔκκλινον ἀπ’ ἐμοῦ "turn away from me"; Symmachus: ἀπόσχου μου "keep away from me"; Jerome: parce mihi "spare me"; Targum Psalms: אשלי מיני "lay off me" (Stec 2004, 84). The Peshitta is an outlier with ܦܪܘܩܝܢܝ "save me" (Taylor 2020, 153), having apparently read הָשַׁ֣ע from the root ישׁע.
↑ Kraus 1993, 416; cf. TDOT; BHS; HALOT; DCH; SDBH; BDB.
↑ GKC §75gg; cf. Bauer & Leander 1922, 427 §t' '; see the form in Isa 6:10, referred to in Codex Aleppo of our present psalm.
↑ Ḥakham 1979, 227.
↑ Blau 2010, §4.3.8.6.7.
↑ Delitzsch 1871, 32.
↑ So Delitzsch 1871, 32; Ḥakham 1979, 227; SDBH.
↑ So GKC §75gg; Bauer & Leander 1922, 427 §t' '.
↑ See Goldingay 2006, 563.

[1] The לְ is translated ὑπέρ by the Greek Revisers here, while the עַל of Pss 62 and 77 are translated δία (Symmachus), περί, and ἐπί (Aquila in Pss 62, 77, respectively). The LXX has ὑπέρ in the other two psalms, though τῷ Ιδιθουν here.

[2] Mowinckel 1962:II, 95.

[3] Gauthier 2014, 133.

[4] See HALOT, 389.

[5] על פומיה יידותון.

[6] יסבח בה אלמואט׳בין מן אל ידותון אלליואני (Qafaḥ 1965, 118).

[7] Mena 2012, 106.

[8] See Botha 2017, 242; Böhler 2021, 707.

[9] The Babylonian tradition also reflects the qere either in the consonantal text, or indicated as the qere (e.g., ms BL Or 2373).

[10] An exception is יְדִיתוּן in 1 Chr 16:38, but see יְדוּתוֹן in 1 Chr 9:16; 16;41, 42; 25:1; 3, 6; 2 Chr 5:12; 29:14; 35:15.

[11] These ancient versions read φυλάξω τὸ στόμα μου φιμῷ. It is also possible to interpret Targum Psalms (אנטור לפומי זממא) in this way, following Aramaic syntax of ל as a marker of the direct object. Alternatively, the Targum may be following the MT's syntax isomorphically and should, therefore, be interpreted in the same manner as the Hebrew text.

[12] Some (BHS) have suggested the emendation אָשִׂימָה to reflect the LXX's ἐθέμην τῷ στόματί μου φυλακὴν. Nevertheless, it is likely that "the translator maneuvered around the (presumably) unknown hapax by representing the text differently, though still within the contextual sense of the prayer" (Gauthier 2014, 142)—compare, for example, θοῦ, κύριε, φυλακὴν τῷ στόματί μου in Psalm 140(141):3.

[13] contra me, ܠܘܩܒܠܝ.

[14] Cf. the Phoenician cognate מחסם as an "implement to close lips, bridle" (Hoftijzer and Jongeling 1995, 614).

[15] Hardy 2022, 95–97.

[16] See Kennicott 38, 43.

[17] This rare word did not seem to be recognized by the translator of Targum Psalms, who translates as ממרטיט "pluck out" (Sokoloff 2017, 364; "pluck open" Stec 2004, 84), with the implication that "the pain" is becoming worse, which fits contextually. The LXX provides "was renewed" (ἀνεκαινίσθη; cf. the Peshitta), though Symmachus uses the verb ἀναταράσσω, "stir up" (cf. Jerome's conturbatus est, "is disturbed").

[18] Oxford Annotated Mishnah: vol. III, 98.

[19] The ancient versions did not seem to recognize this function, with the LXX, Peshitta and Targum Psalms providing a second finite verb, which is quite incompatible with the morphology of ד֭וּמִיָּה.

[20] Other interpretations of this nominal adverb, such as "I was dumb with silence" (KJV), are less plausible.

[21] Atkinson 2025, 3–7, following Koev 2022.

[22] Although explicit coordination, as the "and" at the beginning of the second line of this verse, is not present in prototypical parenthetical statements, it is indeed attested among the broad category of parentheticals in general, albeit more peripheral instantiations (see Atkinson 2025, 6; cf. Ezek 21:18; 28:2, 9; Ps 95:5; 109:4; 139:19).

[23] Some manuscripts of Ps 89:48, however, contain חדל for the חָ֑לֶד found in Codex Leningradensis (see VTH vol. 4, 386).

[24] The LXX seems to have read the verbal form here, with τί ὑστερῶ ἐγώ "what I lack." For the use of ὑστερέω for the verb חדל elsewhere, see καὶ ὑστερήσῃ ποιῆσαι τὸ πασχα for וְחָדַל֙ לַעֲשׂ֣וֹת הַפֶּ֔סַח in Num 9:13. Similarly, Jerome contains a verb (quid mihi desit), though understands the personal pronoun as the direct object (that is, the experiencer of lack).

[25] As in other places in Targum Psalms, however (see, e.g., Ps 22:17), there may be a conflation of reading traditions represented here, with both חדל and חלד "world, lifespan," as found in the following verse.

[26] Joüon-Muraoka (§154i) erroneously list this example as a rare feminine singular example of the pronominal copula.

[27] The same result/purpose interpretation is also possible here even with the lack of waw, as is common in poetry (Brockelmann 1956, §176c).

[28] Fassberg 2019, §294.

[29] ζῶν, stans. The perfect participle, ἑστώς, as read in Symmachus, is best read predicatively.

[30] Cf. Cohen-Tzemach 1996, 175. Similarly, Weiss (1994, 636) notes that the intended sense here "according to the context, is durable, permanent, firm" (הפועל ׳נצב׳ בשמשו בנפעל מורה לעתים, מכוח ההקשר, כמו כאן על עמידה, קבועה איתנה).

[31] Cf. LXX; Ḥakham 1979, 224 n. 4; Ramond 2017, 494.

[32] It is presumably unrelated to the obscure architectural term found in 1 Kgs 7:9 (וּמִמַּסָּד֙ עַד־הַטְּפָח֔וֹת "from the foundation to the ?").

[33] It is absent in JTS 611, added by a second hand in Bodleian Library MS. Oppenheim Add. 4° 154, and added in the margin in BL Or 2373 and Or 1477.

[34] This suggestion is followed by Cohen-Tzemach (1996, 174–175), who notes the analogy of a possible reading of הֲבֵ֥ל הֲבָלִ֖ים הַכֹּ֥ל הָֽבֶל in Eccl. 1:2: "Complete futility is altogether futile" (despite the glaring tautology).

[35] Cf. Craigie 2004, 307.

[36] Kraus 1993, 415. Such an interpretation is perhaps represented by the Peshitta (ܡܛܠ ܕܟܠܗܘܢ ܒܢܝܢܫ̈ܐ ܐܝܟ ܠܗܓܐ ܐܢܘܢ ܩܝܡܝܢ "all human beings rise like vapor," Taylor 2020, 151), though it may also simply reflect translation technique or a struggle with a difficult passage.

[37] The LXX has ταράσσονται, "be in turmoil" (NETS), Jerome turbatur "be agitated," Targum Psalms משתגשין "be disturbed," and the Peshitta ܚܡܐ "wither, fade," though this probably represents the common practise of the Syriac translator replacing a word he did not fully understand with a similar-sounding Syriac lexeme (Weitzman 1999, 37), here hamah ➞ khamah.

[38] For modern translations along these lines, consider "they are in turmoil" (ESV), "They certainly make an uproar" (NASB), "they are disquieted" (KJV). Closer to the intended sense seem to be "they hustle and bustle" (CEB), "they rush around" (CSB).

[39] Saadia; GKC §119i; Delitzsch 1871, 29; Böhler 2021, 709; Sjörs & Canu Højgaard 2026, 167.

[40] See Weiss (1994, 636–637). Ḥakham (1979, 224) paraphrases, "in the situation of an image" (במצב של צלם). Ibn Ezra offers the explanation: "humankind is similar to an image; just as the image is changed, thus he is changed" (האדם דומה לצלם וכאשר ישתנה הצלם כן ישתנה הוא).

[41] "Then God said, “Let us make mankind in our image (בְּצַלְמֵ֖נוּ), in our likeness, so that they may rule over the fish in the sea and the birds in the sky, over the livestock and all the wild animals, and over all the creatures that move along the ground.” So God created mankind in his own image (בְּצַלְמ֔וֹ), in the image (בְּצֶ֥לֶם) of God he created them; male and female he created them" (NIV).

[42] ותצבר כברזל זהב וכעפרת הרבית כסף.

[43] If gold was in view, it may be a modified by a cardinal number, such as מֵ֝אַלְפֵ֗י זָהָ֥ב וָכָֽסֶף "thousands of gold and silver pieces" in Psalm 119:72.

[44] The LXX makes this interpretation explicit with the dative case: "a reproach to a fool (ἄφρονι)," as do Jerome and the Peshitta. Targum Psalms has a slightly different construal of the MT's resultative שׂים construction do not make me (אַל־תְּשִׂימֵֽנִי), with "lay not the reproach of the fool on me" (Stec 2004, 84; חסודי סכלא לא תשוי עלי), which is, likewise, only compatible with the agentive interpretation of "fool."

[45] Compare, for example, “stop striking me” (NLT) and “stop wounding me” (NET). Other translations offer “plague” (RJPS, NASB), “torment” (CSB), “sickness” (GWT), “scourge” (NIV), and “stroke” (KJV, ESV).

[46] The LXX seems to have translated according to the expected sense, "strength" (ἀπὸ τῆς ἰσχύος τῆς χειρός σου), perhaps without recognizing the word תִּגְרָה. Some have suggested the emendation מִגְּבוּרַת (see BHS) to account for the LXX, as well as Targum Psalms (ממחת גבורת ידך "at the blow of the might of your hand"). Once again, however, it is just as likely that they translated according to the expected sense of the previous clause (especially in light of the Targum's conflation of two terms—cf. v. 5 above).

[47] Jastrow 1903, 1647.

[48] Cf. "zerstören" (Gesenius 2013, 701).

[49] See, for example, Symmachus' διαλύεις.

[50] But see the lack of article in the TOB, for example: comme une teigne tu corromps ce qu'il chérit.

[51] These reflect four lines in this verse: εἰσάκουσον τῆς προσευχῆς μου, κύριε, καὶ τῆς δεήσεώς μου //ἐνώτισαι· τῶν δακρύων μου μὴ παρασιωπήσῃς // ὅτι πάροικος ἐγώ εἰμι παρὰ σοὶ // καὶ παρεπίδημος καθὼς πάντες οἱ πατέρες μου.

[52] Radak: עמך רוצה לומר: לפניך. The same sense is probably intended in בְּ֝הֵמ֗וֹת הָיִ֥יתִי עִמָּֽךְ lit. "I was a beast with you" (Ps 73:22), for example.

[53] כִּֽי־גֵרִ֨ים אֲנַ֧חְנוּ לְפָנֶ֛יךָ וְתוֹשָׁבִ֖ים כְּכָל־אֲבֹתֵ֑ינוּ.

[54] Ḥakham 1979, 226.

[55] HaEdut; כי אני חסר זכויות אצלך.

[56] הכינוי "עִמָּךְ" מבטא קרבה לה׳ (Cohen-Tzemach 1996, 175).

[57] As reflected in the grammatical diagram, if an alternative clause division were proposed, the preposition would modify the verb הַאֲזִינָה֮ quite simply: "listen to." Nevertheless, our analysis of the poem's line divisions and poetic structure supports the clausal divisions preferred here. Further, a large number of medieval Hebrew manuscripts contain a conjunction waw before the preposition (וְאֶל), unambiguously indicating a new clause (see VTH, 339; though see the conjunction in και μη π̣[α]ρασιωπησης in Ra 2110, that is, preceding the MT's אַֽל־תֶּ֫חֱרַ֥שׁ).

[58] BHRG §39.3.1.c.

[59] Cf. ¡no te quedes callado ante mis lágrimas! (DHH; cf. RVR 95, RVC) and "ne te tais pas devant mes pleurs!" (NBS).

[60] Jacobson & Tanner (2014, 369) suggest the interpretation: "do not be deaf → my tears (meaning the sound of my weeping)."

[61] SDBH.

[62] Cf. the Arabic root بلج, "shine bright" ➞ "become joyful, glad" (Lane's Dictionary).

[63] SDBH. See, for example, the LXX: ἄνες μοι "let me be" (NETS); Aquila: ἔκκλινον ἀπ’ ἐμοῦ "turn away from me"; Symmachus: ἀπόσχου μου "keep away from me"; Jerome: parce mihi "spare me"; Targum Psalms: אשלי מיני "lay off me" (Stec 2004, 84). The Peshitta is an outlier with ܦܪܘܩܝܢܝ "save me" (Taylor 2020, 153), having apparently read הָשַׁ֣ע from the root ישׁע.

[64] Kraus 1993, 416; cf. TDOT; BHS; HALOT; DCH; SDBH; BDB.

[65] GKC §75gg; cf. Bauer & Leander 1922, 427 §t' '; see the form in Isa 6:10, referred to in Codex Aleppo of our present psalm.

[66] Ḥakham 1979, 227.

[67] Blau 2010, §4.3.8.6.7.

[68] Delitzsch 1871, 32.

[69] So Delitzsch 1871, 32; Ḥakham 1979, 227; SDBH.

[70] So GKC §75gg; Bauer & Leander 1922, 427 §t' '.

[71] See Goldingay 2006, 563.

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Psalm 39 Semantics

Book 1

Book 2

Book 3

Book 4

Book 5

Psalm 39

About the Grammar & Semantics Layer

About the Grammar Layer

About the Lexical Semantics Layer

About the Phrase-Level Semantics Layer

About the Verbal Semantics Layer

Psalm 39 Verbal Semantics

Psalm 39 Semantic Analysis & Diagrams

v. 1

Preferred

Notes

v. 2

Preferred

Notes

v. 3

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Notes

v. 4

Preferred

v. 5

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Notes

v. 6

Preferred

Notes

Alternatives

Notes

v. 7

Preferred

Notes

v. 8

Preferred

Notes

v. 9

Preferred

Notes

v. 10

Preferred

v. 11

Preferred

Notes

v. 12

Preferred

Notes

v. 13

Preferred

Notes

v. 14

Preferred

Notes

Alternative

Notes