Psalm 6 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
Legends - Clause.png
 The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
Legends - Object.png
 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.
Legends - Subject complement-1.png
 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.
Legends - Object complement.png
 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.
Legends - Construct Chain.png
 In a construct chain, the noun in the absolute form modifies the noun in the construct form.
Legends - Participle.png
 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.
Legends - Infinitive.png
 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.
Legends - Subject of Infinitive 1.png
 The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
Legends - Object of Infinitive.png
 The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
Legends - Modifiers 1.png
 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.
Legends - Adverbial.png
 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.
Legends - Prepositional Phrase.png
 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).
Legends - Embedded Clause 1.png
 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.
Legends - Compound clauses.png
 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.
Legends - Compound elements 2.png
 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.
Legends - Subordinate clause.png
 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.
Legends - Relative Clause 1.png
 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.
Legends - Sentence fragment.png
 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.
Legends - Discourse particle&Vocative.png
 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.
Legends - Apposition.png
 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.

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
3 Legends - Prepositional Phrase.png
 The prepositional phrase is indicated by a solid green oval.
3 Legends - Construct Chain.png
 The construct chain is indicated by a solid yellow oval.
3 Legends - phrase-level ו.png
 When the conjunction ו appears at the phrase-level (not clause-level), it is indicated by a solid light purple oval.
3 Legends - Article.png
 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 6 Verbal Semantics

For an overview of the Verbal Semantics of Psalm 6, click the expandable button below.

Psalm 6 Verbal Semantics Chart

(Click diagram to enlarge)

Psalm 6 - Verbal Semantics1.jpg


Psalm 6 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
לַמְנַצֵּ֣חַ בִּ֭נְגִינוֹת עַֽל־הַשְּׁמִינִ֗ית מִזְמ֥וֹר לְדָוִֽד׃ 1 For the director. With stringed instruments. According to the octave. A psalm. By David.


Preferred

SimpleGrammar
DiscourseUnit [v. 1]
  Fragment
    PrepositionalPhrase
      Preposition
        preposition: לַ for
      Object
        article: ה (the) <status="elided">
        Nominal
          verb-participle: מְנַצֵּחַ director
  Fragment
    PrepositionalPhrase
      Preposition
        preposition: בִּ with
      Object
        noun: נְגִינוֹת stringed instruments
  Fragment
    PrepositionalPhrase
      Preposition
        preposition: עַל according to
      Object
        article: הַ the
        noun: שְּׁמִינִית eighth >> octave
  Fragment
      Nominal
        noun: מִזְמוֹר psalm
  Fragment
      PrepositionalPhrase
        Preposition
          preposition: לְ of >> by
        Object
          noun: דָוִד David


Notes

No Grammar notes to display for this diagram.

Note for v. 1

  • The phrase on the octave (עַל־הַשְּׁמִינִית) (cf. Ps 12:1) is difficult to interpret. See The Meaning of הַשְּׁמִינִית in Psalm 6:1 for an in-depth discussion. In short, the word שְּׁמִינִית is probably a musical term. Beyond this general claim, however, it is difficult to say much with any degree of confidence. As HALOT notes, "the final answer must remain undecided." Nevertheless, of the two main options given by translations ("eight-stringed instrument" and "octave"), the 'octave' interpretation, suggested by the use in 1 Chronicles 15:21 where it is parallel to the term עֲלָמוֹת, seems more likely. In the past, scholars had objected to this view on the grounds that the heptatonic scale was foreign to ancient Israelite music. Several 20th-century discoveries, however, provide evidence that a heptatonic scale was probably known in Mesopotamia and Ugarit at a very early time and therefore might have been known also in Israel.[1] One of these texts, the so-called Akkadian "Tuning Text," which gives detailed information about different ways to tune a lyre, appears to assume the existence of a heptatonic scale. Interestingly, another text, the 15th-century Hurrian hymn discovered at Ugarit, has an Akkadian colophon that specifies the use of one of the tunings mentioned in the "Tuning Text." It would be reasonable to guess, then, especially in light of the fact that the שְּׁמִינִית is usually associated with "stringed instruments" (Ps 6:1; 1 Chr 15:21), that the word gives information for how the stringed instruments were to be tuned (perhaps to a lower octave).

Note for v. 1

  • If the word הַשְּׁמִינִית (lit.: "the eighth") means "the octave" (see Lexical note), then the preposition עַל probably means "according to" (the "Norm Sense" of עַל; see Mena 2012 §5.4.10). According to this sense of עַל, the trajector (here = stringed instruments [implied]) must meet the standard specified by the landmark (here = "the octave"). In other words, the stringed instruments should be tuned (or played) according to the octave.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 2

Hebrew Verse English
יְֽהוָ֗ה אַל־בְּאַפְּךָ֥ תוֹכִיחֵ֑נִי 2a YHWH, do not correct me in your anger,
וְֽאַל־בַּחֲמָתְךָ֥ תְיַסְּרֵֽנִי׃ 2b and do not discipline me in your wrath!


Preferred

SimpleGrammar
DiscourseUnit [v. 2]
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment 
    Clause
      Predicate
        Predicate
          verb: תוֹכִיחֵ correct
          Object
            suffix-pronoun: נִי me
          Adverbial
            particle: אַל do not
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ in
              Object
                ConstructChain <gloss="your anger">
                  noun: אַפְּ anger
                  suffix-pronoun: ךָ you
        Conjunction
          conjunction: וְ and
        Predicate
          verb: תְיַסְּרֵ discipline
          Object
            suffix-pronoun: נִי me
          adverb: אַל do not
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בַּ in
              Object
                ConstructChain <gloss="your wrath">
                  noun: חֲמָתְ wrath
                  suffix-pronoun: ךָ you


Notes

No Grammar notes to display for this diagram.

Note for v. 2

  • Verse 2 uses two near-synonymous terms to describe YHWH's corrective action: correct me (תוֹכִיחֵנִי) and discipline me (תְיַסְּרֵנִי). SDBH defines the first term as an "action by which humans or deities inflict a penalty on others as retribution for what they have done" and the second term as an "action by which humans or deities respond to negative behavior of (other) humans by administering some sort of punishment, which may range from a verbal rebuke to physical correction." If the SDBH definitions are correct, then the use of these verbs implies some previous wrongdoing, probably on the part of the psalmist. It would seem that David has sinned against YHWH and is facing the consequences.[2]


Note for v. 2

  • The terms anger (אַף) and wrath (חֵמָה) are near synonyms; it is difficult to discern the difference in meaning.[3] Both terms refer to a "state of extreme displeasure" or "excitement" (SDBH), and both are associated with fire and heat. The second word "wrath" (חֵמָה) is slightly less common, and, given the tendency of Hebrew poetry to use more intense language in the b-line of a poetic couplet, might indicate a more intense form of anger.

Note for v. 2

  • The bet prepositional phrases in your anger and in your wrath specify the mode of the discipline/correction (cf. BHRG §39.6(4)). The psalmist does not reject discipline/correction per se, but discipline/correction that is carried out in a state of anger/wrath.

Note for v. 2

  • The context suggests that YHWH's correction in anger has already begun (hence his desperate state, his prayer for mercy, and his request for YHWH to "turn back [from anger]" in v. 5). Therefore, he requests that YHWH would stop correcting in anger (cf. Ps. 4:5, "stop sinning"). As Wendland writes, "The Hebrew text as rendered in English may suggest to some readers/hearers that the psalmist is praying that God would not begin to 'discipline' him. However, as [v. 3] indicates, the psalmist is rather appealing that God would not continue to apply such discipline so that it seems 'wrathful' in nature."[4] Waltke comes to the same conclusion: "Since the rest of the psalm shows he is under discipline, the negative particle for urgent petition is better glossed 'stop.'"[5]
No Textual notes to display for this diagram.

v. 3

Hebrew Verse English
חָנֵּ֥נִי יְהוָה֮ כִּ֤י אֻמְלַ֫ל אָ֥נִי 3a Have mercy on me, YHWH, for I am languishing!
רְפָאֵ֥נִי יְהוָ֑ה כִּ֖י נִבְהֲל֣וּ עֲצָמָֽי׃ 3b Heal me, YHWH, for my bones have become dismayed!


Preferred

SimpleGrammar
DiscourseUnit [v. 3]
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment
    Clause
      Subject
      Predicate
        verb: חָנֵּ have mercy on
        Object
          suffix-pronoun: נִי me
      SubordinateClause
        Conjunction
          conjunction: כִּי for
        Clause
          Subject
            noun: אָנִי I
          Predicate
            verb: am
            Complement
              adjective: אֻמְלַל languishing
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment
    Clause
      Subject
      Predicate
        verb: רְפָאֵ heal
        Object
          suffix-pronoun: נִי me
      SubordinateClause
        Conjunction
          conjunction: כִּי for
        Clause
          Subject
            ConstructChain <gloss="my bones">
              noun: עֲצָמ bones
              suffix-pronoun: ָי me
          Predicate
            verb: נִבְהֲלוּ have become dismayed


Notes

No Grammar notes to display for this diagram.

Note for v. 3

  • The adjective languishing (אֻמְלַל) describes a state of "weakness, sadness, and shame" as a result of being "unable to function as can be expected" (SDBH).[6] The adjective אֻמְלַל occurs only here in the Bible. But, in light of its context and its relation to the relatively common verb אמל ("languish"), its meaning here is clear.[7] According to TWOT, the root אמל "is used to express the state into which the objects of God's punishment and discipline come... Most particularly, it describes the state of Israel and its people after the punishment of God has fallen (Isa 33:9; Jer 14:2), so also, Jerusalem after the fall (Lam 2:8)."


Note for v. 3

  • The word dismayed (נִבְהֲלוּ), which describes an emotional state that includes fear, distress, and trembling, is a key word in this psalm. Although it is relatively rare elsewhere, it occurs three times in this psalm alone (vv. 3b, 4a, 11a).


Note for v. 3

  • Since "dismay" is an emotion, and since bones can refer to the "seat of the emotions,"[8] it is likely that "bones" in Psalm 6 refers not only to the physical body, but (by synecdoche) to the whole person.[9] At the same time, the use of the image supports the idea that the psalmist is suffering physically. Bones were also thought to be "the seat of one's physical strength and health."[10]
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.

v. 4

Hebrew Verse English
וְ֭נַפְשִׁי נִבְהֲלָ֣ה מְאֹ֑ד 4a And my soul has become very dismayed.
וְאַתָ יְ֝הוָ֗ה עַד־מָתָֽי׃ 4b And you, YHWH ... How long?


Preferred

SimpleGrammar
DiscourseUnit [v. 4]
  Fragment
    conjunction: וְ and
  Fragment
    Clause
      Subject
        ConstructChain <gloss="my soul">
          noun: נַפְשׁ soul
          suffix-pronoun: ִי me
      Predicate
        verb: נִבְהֲלָה has become dismayed
        adverb: מְאֹד very
  Fragment
    conjunction: וְ and
  Fragment
    Vocative
      Apposition
        noun: אַתָּ you
        noun: יְהוָה YHWH
  Fragment
    PrepositionalPhrase <gloss="how long?">
      Preposition
        preposition: עַד until
      Object
        noun: מָתָי when


Notes

Note for v. 4

  • The psalmist does not actually complete his thought in v. 4b. And you, YHWH, how long? is a sentence fragment. The broken grammar reflects the psalmist's state of dismay. If we had to supply the implied information to make a full clause, we might say, "and you, YHWH, how long will you continue to discipline me in your anger?"[11] But the psalm itself leaves the clause incomplete (cf. GKC §147c; see also Ps 90:13).

Note for v. 4

  • The phrase my soul is an emotionally charged way of speaking of oneself, and, in English, it is often best translated with the pronoun "I."
No Phrase-level notes to display for this diagram.
No Verbal notes to display for this diagram.

Note for v. 4

  • In the Masoretic Text, there is a ketiv/qere in v. 4b – a case of dissonance between the consonantal text (the ketiv = "what is written") and the reading tradition (the qere, "what is read"), represented by the vocalization. In Ps 6:4b, the consonantal text (the ketiv) reads ואת, and the vocalization (the qere) reads וְאַתָּ (i.e., וְאַתָּה). There is probably no difference in meaning between these two forms, only a difference in spelling. The ketiv ואת is to be regarded as a defectively written 2ms pronoun: and you (וְאַתָּ).[12]

v. 5

Hebrew Verse English
שׁוּבָ֣ה יְ֭הוָה חַלְּצָ֣ה נַפְשִׁ֑י 5a Turn back, YHWH! Rescue my life!
ה֝וֹשִׁיעֵ֗נִי לְמַ֣עַן חַסְדֶּֽךָ׃ 5b Save me because of your loyalty!


Preferred

SimpleGrammar
DiscourseUnit [v. 5]
  Fragment
    Clause
      Subject
      Predicate
        verb: שׁוּבָה turn back
  Fragment
    Vocative
      noun: יְהוָה YHWH
  Fragment
    Clause
      Predicate
        verb: חַלְּצָה rescue
        Object
          ConstructChain <gloss="my life">
            noun: נַפְשׁ life
            suffix-pronoun: ִי me
  Fragment
    Clause
      Predicate
        verb: הוֹשִׁיעֵ save
        Object
          suffix-pronoun: נִי me
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: לְמַעַן because of
            Object
              ConstructChain <gloss="your loyalty">
                noun: חַסְדֶּ loyalty
                suffix-pronoun: ךָ you


Notes

No Grammar notes to display for this diagram.

Note for v. 5

  • The psalmist grounds his plea in YHHW's loyalty (חַסְדֶּךָ), which recalls YHWH's promise to David in 2 Samuel 7: "I will be his father, and he will be my son. When he does wrong, I will punish him (וְהֹֽכַחְתִּיו) with a rod wielded by men, with floggings inflicted by human hands. But my love (וְחַסְדִּי) will never be taken away from him, as I took it away from Saul, whom I removed from before you" (2 Sam 7:14-15, NIV). The term "loyalty" (NIV: "love"), which occurs in both passages, refers to a "state in which humans or deities are committed towards fulfilling their obligations and show that by their actions" (SDBH). SDBH suggests "loyalty" as a possible English gloss.


Note for v. 5

  • The verb translated as turn back (שׁוּבָה) has been interpreted to mean either "return (from absence)" (NLT) or "relent (from anger)" (NET). See the exegetical issue page, The Meaning of שׁוּבָה in Psalm 6:5, for an in-depth discussion of the issue. In short, the plea for YHWH to "turn" is most likely a request for YHWH to change the course of his activity – to turn from anger to mercy, from punishment to healing (cf. vv. 2–3). This well-attested meaning of the word שׁוּב (cf. Isa 63:17; Ps 90:13; Exod 32:12; etc.) is the most appropriate meaning in the context of Psalm 6, in which the psalmist's basic problem is not that YHWH is absent, but that YHWH is angry and actively inflicting punishment (vv. 2–4).

Note for v. 5

  • The preposition לְמַעַן "functions to designate a causal relation" (Hardy 2022, 161). The object of the preposition, YHWH's "loyalty" (חַסְדֶּךָ), serves as the grounds or basis for the psalmist's request.
No Verbal notes to display for this diagram.
No Textual notes to display for this diagram.

v. 6

Hebrew Verse English
כִּ֤י אֵ֣ין בַּמָּ֣וֶת זִכְרֶ֑ךָ 6a For there is no commemoration of you in the world of the dead.
בִּ֝שְׁא֗וֹל מִ֣י יֽוֹדֶה־לָּֽךְ׃ 6b In Sheol, who can praise you?


Preferred

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment
      conjunction: כִּי for
    Fragment
      Clause
        Subject
          ConstructChain
            noun: זִכְרֶ commemoration
            suffix-pronoun: ךָ you
        Subject
          ConstructChain <status="alternative">
            verb-participle: זֹכְרֶ someone commemorating<status="revocalization">
            suffix-pronoun: ךָ you
        Predicate
          Adverbial
            noun: אֵין there is no
          Complement
            PrepositionalPhrase
              Preposition
                preposition: בַּ in
              Object
                article: ה (the) <status="elided">
                noun: מָּוֶת death >> world of the dead
    Fragment
      Clause
        Subject
          noun: מִי who
        Predicate
          verb: יוֹדֶה can praise
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בִּ in
              Object
                noun: שְׁאוֹל Sheol
          Adverbial
            PrepositionalPhrase <gloss="you">
              Preposition
                preposition: לָּ to
              Object
                suffix-pronoun: ךְ you


Notes

No Grammar notes to display for this diagram.

Note for v. 6

  • The world of the dead (מָוֶת, lit: "death") was "considered to be a remote place, deep in the earth, with power over humankind, without remembrance, without praising God" (SDBH). The word is parallel to the proper noun Sheol (שְׁאוֹל), a place of great depth (Deut 32:22), guarded by gates (Isa 38:10), associated with darkness (Job 17:13), dust (Job 17:16), and silence (Ps 31:18).[13]


Note for v. 6

  • The word translated as mention (זִכְרֶךָ) is an important word in the psalm. It refers to an "action by which memories of certain divine activities are celebrated in word or song" (SDBH). The NLT translation, therefore, is somewhat misleading: "For the dead do not remember you." As Childs notes, the psalmist "suffers not because of the inability to remember YHWH in death, as the word is often translated. Rather, the parallelism ["who can praise you?"] indicates that the problem arises from the failure of the dead to share in the praise of Yahweh which characterizes Israel's worship (cf. Ps 88.11; Isa 38:18)."[14] The Septuagint translator accurately communicates this meaning by choosing a Greek word that implies speaking (μνημονεύω) rather than a word that describes a purely mental activity (μιμνήσκομαι, which is how the translator usually translates זכר) (cf. Pietersma).
  • Significantly, the noun זֵכֶר can also refer to an "appellation through which one can be remembered" (SDBH). It is often a synonym of the word "name" (שֵׁם).[15] This is significant in Psalm 6, because in vv. 7-8, where the psalmist's suffering is at its deepest, the psalm never mentions YHWH's name. In vv. 2-6, he mentions YHWH's name five times. But in vv. 7-8, it is as though David has descended into the world of the dead, the place where YHWH is neither named nor praised. But then in the fourth section (vv. 9-11), David regains energy, confidence, and authority, and he proclaims YHWH's name three times, as though he has come back from the dead. The NIV nicely captures the meaning and poetic significance by translating אֵין...זִכְרֶךָ as "no one proclaims your name" (NIV).

Note for v. 6

  • The lamed prepositional phrase you (לָךְ), modifying the verb "praise" (ידה), refers to the recipient of the praise (see also Pss 33:2; 75:2; 79:13; 92:2; 100:4; 105:1; 119:62, etc.).


Note for v. 6

  • The article on the noun "death >> world of the dead"—"the world of the dead" (GNT)—probably indicates uniqueness; there is only one world of the dead.

Note for v. 6

  • In the context, the yiqtol verb יוֹדֶה implies ability: "who can praise you?" (NLT, cf. NJPS, CSB).[16]

Note for v. 6

  • The Masoretic Text vocalizes זכרך as a noun: mention of you (זִכְרֶ֑ךָ). By contrast, the Septuagint appears to vocalize זכרך as a participle (זֹכְרֶךָ): "in death there is no one who makes mention of you (ὁ μνημονεύων σου)" (NETS). Perhaps the translator was influenced by the verbal idea in the second half of the verse ("who can praise you?") (cf. Pietersma). The later Greek translators Aquila and Symmachus revise the Septuagint translation towards the traditional Hebrew reading (Aquila: μνήμη σου; Symmachus: ἀνάμνησίς σου; see also Jerome [Hebr.]: recordatio).

v. 7

Hebrew Verse English
יָגַ֤עְתִּי ׀ בְּֽאַנְחָתִ֗י 7a I have grown weary because of my groaning.
אַשְׂחֶ֣ה בְכָל־לַ֭יְלָה מִטָּתִ֑י 7b I drench my bed every night.
בְּ֝דִמְעָתִ֗י עַרְשִׂ֥י אַמְסֶֽה׃ 7c I dissolve my couch with my tears.


Preferred

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment
      Clause
        Predicate
          verb: יָגַעְתִּי I have grown weary
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ in >> because of
              Object
                ConstructChain <gloss="my groaning">
                  noun: אַנְחָת groaning
                  suffix-pronoun: ִי me
    Fragment
      Clause
        Predicate
          verb: אַשְׂחֶה I drench
          Object
            ConstructChain <gloss="my bed">
              noun: מִטָּת bed
              suffix-pronoun: ִי me
          Adverbial
            PrepositionalPhrase <gloss="every night">
              Preposition
                preposition: בְ on
              Object
                noun: לַיְלָה night
                quantifier: כָל each
                  
    Fragment
      Clause
        Predicate
          verb: אַמְסֶה I dissolve
          Object
            ConstructChain <gloss="my couch">
              noun: עַרְשׂ couch
              suffix-pronoun: ִי me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ with
              Object
                ConstructChain <gloss="my tears">
                  noun: דִמְעָת tears
                  suffix-pronoun: ִי me


Notes

No Grammar notes to display for this diagram.

Note for v. 7

  • Verse 7 uses two different words to describe the place where the psalmist sleeps: my bed (מִטָּתִי) and my couch (עַרְשִׂי). The mention of a "bed"/"couch" supports the idea that the psalmist is a king, i.e., "David" (v. 1), since "in the ancient Near East a bed was a piece of luxury furniture... Ordinary individuals slept on the ground on spreads or rugs, covered with a cloak (Jgs. 4:18; Ex. 22:26–27)."[17] The mention of a "bed" also supports the idea that the psalmist is suffering from some sickness (see above), since beds were sometimes associated with sickness (cf. 2 Kgs 1:4; Ps 41:4). The two words ("bed" and "couch") probably have the same referent, and it is difficult to discern a difference in meaning. TDOT suggests that the first word, "bed" (מִטָּה), which is the more common word, "refers to a bed with a wooden frame," while the second word, "couch" (עֶרֶשׂ) "denotes a more luxurious bed with frame, cushions, and the like."[18]


Note for v. 7

  • The verb melt (אַמְסֶה v. 7c) occurs a few other times in the Bible, mostly in the Psalms.[19] It means literally to “melt” or to “dissolve into liquid” (e.g. the melting of ice in Ps 147:18). In Psalm 6, it is used in the hyperbolic image of a flood of tears turning a couch to liquid.[20] Together, the words "melt" and "drench" dramatically depict the psalmist adrift in a watery chaos. His tears drench his bed (v. 7b), and then the bed itself turns into water (v. 7c).


Note for v. 7

  • This section of the psalm (vv. 7–8) uses several rare words, probably chosen for the sake of their sound.
  • The verb drench (אַשְׂחֶה v. 7b) occurs only three times in the Hebrew Bible and only here in the hiphil stem.[21] Because in the qal stem it means “to swim,”[22] in the hiphil stem, it probably means “to cause to swim,”[23] which is probably a hyperbolic way of saying “to flood/drench.”[24]

Note for v. 7

  • The bet prepositional phrase in v. 7a (בְּאַנְחָתִי) indicates cause: because of my groaning or "from my groaning" (NIV, CSB, cf. NLT; so Jenni 1992, 111).
No Verbal notes to display for this diagram.
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v. 8

Hebrew Verse English
עָֽשְׁשָׁ֣ה מִכַּ֣עַס עֵינִ֑י 8a My eye has wasted away because of vexation.
עָֽ֝תְקָ֗ה בְּכָל־צוֹרְרָֽי׃ 8b It has become weak because of all my adversaries.


Preferred

SimpleGrammar
DiscourseUnit [v. 8]
  Fragment
    Clause
      Subject
        ConstructChain <gloss="my eye">
          noun: עֵינ eye
          suffix-pronoun: ִי me
      Predicate
        verb: עָשְׁשָׁה has wasted away
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מִ from >> because of
            Object
              noun: כַּעַס vexation
  Fragment
    Clause
      Subject <status="elided">
        ConstructChain <gloss="my eye">
          noun: עֵינ eye
          suffix-pronoun: ִי me
      Predicate
        verb: עָתְקָה has become weak
        verb: עָתַקְתִּי I have become weak <status="alternative emendation">
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: בְּ in >> because of
            Object
              Nominal <gloss="all my adversaries">
                ConstructChain
                  verb-participle: צוֹרְר adversaries
                  suffix-pronoun: ָי me
                quantifier: כָל all


Notes

No Grammar notes to display for this diagram.

Note for v. 8

  • The verb has wasted away (עָשְׁשָׁה) occurs three times in the Bible, only in the Psalms and only in the qal stem.[25] It is a stative verb.[26] In each instance, the subject is either "my eye" (Pss 6:8; 31:10) or "my bones" (Ps 31:11). The precise meaning of the word is uncertain. HALOT gives the following options, “(a) to become dark, clouded is acceptable for Ps. 6:8 and 31:10, and (b) to be weak is not necessarily excluded; on the other hand (c) to decompose is only relevant for Ps. 31:11; in all instances (d) to swell up is possible and therefore to be preferred.”[27]


Note for v. 8

  • A person's eye was viewed as an indicator of a person's health—"sparkling when the body is healthy and strong, but dim when weak or sick" (SDBH).


Note for v. 8

  • The verb has become weak (עָתְקָה), which occurs only here in the Psalms,[28] appears to have the concrete meaning “move (away)” (BDB, HALOT). In Job 21:7, this meaning is metaphorically extended to mean “move on in years,” i.e., “to be/grow old." In Psalm 6:8, there appears to be a further metaphorical extension, based on the association between old age and weakness: "move on --> grow old --> become weak."[29] SDBH defines this use of the word as a "process by which parts of the body lose strength and therefore become unable to function well; ◄ caused by grief or illness."

Note for v. 8

  • The bet prepositional phrase in v. 8b (בְּכָל־צוֹרְרָי) indicates cause: "because of all my foes" (ESV, NIV, NJPS; cf. NLT, KJV, CSB, GNT, NET; so Jenni 1992, 111).


Note for v. 8

  • The min prepositional phrase in v. 8a (מִכַּעַס) indicates cause: "by vexation" (NJPS) or "because of grief" (KJV, ESV). Note that the prepositional phrase in the following line (בְּכָל־צוֹרְרָי) also indicates cause, though it uses a different preposition (בְּ): "because of all my adversaries." Staszak argues that there is a meaningful difference between the use of bet and min to express cause: "The difference is defined by the question of dominance: Prepositional constructions with מִן express causes of full dominance over a logical target point... מִן marks dominant causes, whereas ב marks non-dominant causes which do not have full effect" (Staszak 2024, 128). Applied to Psalm 6, this would mean that "vexation" (כַּעַס) rather than "adversaries" is the dominant cause of the psalmist's deteriorating condition.

Note for v. 8

  • The verb עָשְׁשָׁה is stative (see the stative form עָשֵֽׁשׁוּ in Ps 31:11; cf. JM §41d).


Note for v. 8

The verb עָתְקָה is stative (see the stative form יֶעְתַּק in Job 14:18; 18:4; cf. JM §41d).

Note for v. 8

  • In v. 8b, the Masoretic Text has a third-person feminine singular verb: "it [= my eye] has become weak" (עָתְקָה). Several of the early versions, however, have a first-person verb here: "I have become weak" (עָתַקְתִּ?).[30] According to Barthélemy et al, these versions "represent a simplified text that accurately resolved the synecdoche in the MT [i.e., the eye stands figuratively for the whole person], which they considered too bold. However, the parallel that this synecdoche creates between the two verbs is very much in line with Hebrew poetry."[31]

v. 9

Hebrew Verse English
ס֣וּרוּ מִ֭מֶּנִּי כָּל־פֹּ֣עֲלֵי אָ֑וֶן 9a Get away from me, all you who do evil!
כִּֽי־שָׁמַ֥ע יְ֝הוָ֗ה ק֣וֹל בִּכְיִֽי׃ 9b For YHWH has heard the sound of my weeping.


Preferred

SimpleGrammar
DiscourseUnit [v. 9]
  Fragment
    Clause
      Predicate
        verb: סוּרוּ get away
        Adverbial
          PrepositionalPhrase
            Preposition
              preposition: מִמּ from
            Object
              suffix-pronoun: ֶנִּי me
  Fragment
    Vocative
      Nominal <gloss="all you who do evil"
        ConstructChain
          verb-participle: פֹּעֲלֵי doers
          suffix-pronoun: אָוֶן evil
        quantifier: כָּל all
  Fragment
    conjunction: כִּי for
  Fragment
    Clause
      Subject
        noun: יְהוָה YHWH
      Predicate
        verb: שָׁמַע has heard
        Object
          ConstructChain <gloss="the sound of my weeping">
            noun: קוֹל sound
            ConstructChain 
              noun: בִּכְי weeping
              suffix-pronoun: ִי me


Notes

Note for v. 9

  • The כִּי in v. 9b is diagrammed as a discourse particle (rather than a clausal subordinator), because its scope spans multiple clauses (vv. 9b–10).

Note for v. 9

  • In v. 3, David prayed for YHWH to have mercy on him (חָנֵּנִי) and for YHWH to heal him (רְפָאֵנִי). In terms of the poetic structure, v. 10 mirrors v. 3, so that David's plea for mercy (תְּחִנָּתִי v. 10a) refers to his plea for YHWH to have mercy (v. 3a), and his prayer (תְּפִלָּתִי v. 10b) refers to his prayer for healing (v. 10b).
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.

v. 10

Hebrew Verse English
שָׁמַ֣ע יְ֭הוָה תְּחִנָּתִ֑י 10a YHWH has heard my plea for mercy.
יְ֝הוָ֗ה תְּֽפִלָּתִ֥י יִקָּֽח׃ 10b YHWH will accept my prayer.


Preferred

SimpleGrammar
DiscourseUnit [v. 10]
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: שָׁמַע has heard
          Object
            ConstructChain <gloss="my plea for mercy">
              noun: תְּחִנָּת plea for mercy
              suffix-pronoun: ִי me
    Fragment
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: יִקָּח will accept
          Object
            ConstructChain <gloss="my prayer">>
              noun: תְּפִלָּת prayer
              suffix-pronoun: ִי me


Notes

No Grammar notes to display for this diagram.
No Lexical notes to display for this diagram.
No Phrase-level notes to display for this diagram.

Note for v. 10

  • In v. 10, the poet uses both a past tense qatal form, has heard (שָׁמַע), and future tense yiqtol form, will accept (יִקָּח).[32] In v. 3, David prayed for YHWH to have mercy on him (חָנֵּנִי) and for YHWH to heal him (רְפָאֵנִי). In terms of the poetic structure (see note above on vv. 9-11), verse 10 mirrors verse 3, so that David's plea for mercy (תְּחִנָּתִי v. 10a) refers to his plea for YHWH to have mercy (v. 3a), and his prayer (תְּפִלָּתִי v. 10b) refers to his prayer for healing (v. 10b). By the time the psalmist reaches v. 10, YHWH has granted the first of these requests (hence, v. 10a is past tense: "YHWH has heard my supplication" = YHWH has taken up a merciful disposition), but he has not yet granted the second request for healing (hence, v. 10b is future tense: "YHWH will accept my prayer" = YHWH will heal me).
No Textual notes to display for this diagram.

v. 11

Hebrew Verse English
יֵבֹ֤שׁוּ ׀ וְיִבָּהֲל֣וּ מְ֭אֹד כָּל־אֹיְבָ֑י 11a May all my enemies be shamed and very dismayed!
יָ֝שֻׁ֗בוּ יֵבֹ֥שׁוּ רָֽגַע׃ 11b May they turn back! May they shamed in a moment!


Preferred

SimpleGrammar
DiscourseUnit [v. 11]
  Fragment
    Clause
      Subject
        Nominal <gloss="all my enemies">
          ConstructChain 
            noun: אֹיְב enemies
            suffix-pronoun: ָי me
          quantifier: כָּל all
      Predicate
        Predicate
          verb: יֵבֹשׁוּ may they be shamed
        Conjunction
          conjunction: וְ and
        Predicate
          verb: יִבָּהֲלוּ may they be dismayed
          adverb: מְאֹד very
  Fragment
    Clause
      Predicate
        verb: יָשֻׁבוּ may they turn
  Fragment
    Clause
      Predicate
        verb: יֵבֹשׁוּ may they be shamed
        Adverbial
          noun: רָגַע moment >> in a moment


Notes

No Grammar notes to display for this diagram.

Note for v. 11

  • The noun moment (רָֽגַע) describes "a very short length of time" (SDBH). Most English translations render it as "suddenly" (KJV, NIV, NLT, CSB, NET; cf. NJPS: "in an instant," ESV: "in a moment"). The Septuagint uses a phrase (διὰ τάχους) that "expresses not the unexpectedness but the speed of the enemies’ demise" (Pietersma). This is an appropriate translation, because, poetically, v. 11b corresponds to v. 4b, and the phrase "in a moment" (רָֽגַע, v. 11b) answers the question "how long?" (v. 4b).


Note for v. 11

  • The shame described in this verse is primarily a social experience (NLT: "disgraced," NASB: "put to shame," NET: "humiliated") rather than an internal, emotional experience (Amplified Bible: "be ashamed [of what they have done]"). SDBH defines it as a "state in which someone has forfeited the respect of the community, due to a situation that is not in accordance to someone's status."
No Phrase-level notes to display for this diagram.

Note for v. 11

  • The verbs in this verse, Let... be shamed and very dismayed... Let them turn... be shamed... could be either future indicatives (cf. NIV: "...will be overwhelmed with shame and anguish; they will turn back and suddenly be put to shame") or jussives (cf. NLT: "May all my enemies be disgraced and terrified. May they suddenly turn back in shame"). We have followed the ancient versions in understanding these verbs as jussives. The LXX, for example, translates this verse as follows: "May all my enemies be ashamed (αἰσχυνθείησαν) and be very much troubled (ταραχθείησαν); may they be turned back (ἀποστραφείησαν) and, in a moment, be very much put to shame (καταισχυνθείησαν)" (NETS).[33]
No Textual notes to display for this diagram.

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  1. ↑ Cf. Kilmer 1976; Foxvog and Kilmer 1979.
  2. ↑ This inference is supported by comparison to similar Psalms (Pss 38; 41) in which sin is explicit. Other commentators have made this same point. E.g., NET Bible note on v. 2: “The implication is that the psalmist has sinned, causing God to discipline him.” Cf. Anderson 1972, 88; Rogerson & McKay 1977, 32; Kraus 1988, 162; et al. Furthermore, the following verses imply that the psalmist is suffering from sickness, and "in the Psalms, sickness is closely linked with sin" (Pss 41:4; 107:17-20) (Keel 1997, 62).
  3. ↑ See the entry on אָנַף in TDOT for a discussion of all of the OT words for "anger."
  4. ↑ Wendland 2019, 234.
  5. ↑ Waltke 2014, 55.
  6. ↑ The Septuagint translates it with a Greek word (ἀσθενής) that means "..without strength, weak..... in body, feeble, sickly" (LSJ).
  7. ↑ See also the adjective אֲמֵלָל, "feeble, weak," in Neh 3:34.
  8. ↑ Cf. HALOT, TWOT. E.g., Ps. 51:10
  9. ↑ Cf. SDBH's entry (f): "literally: (one's) bones, extended to denote the entire person; hence: a reference to one's self."
  10. ↑ Cf. NIDOTTE.
  11. ↑ Similarly, Baethgen 1904, 14: "How long [will you be angry]?" Cf. Ps 79:5 – עַד־מָ֣ה יְ֭הוָה תֶּאֱנַ֣ף לָנֶ֑צַח. See also Ps 89:47. Radak: "[how long] will you crush me with sickness and not heal me?" (תדכאני בחליים ולא תרפאני); Rashi: "[how long] will you look without healing?" (תביט ואינך רופא).
  12. ↑ Cf. LXX: καὶ σύ. Compare the form אַתְּ in Num 11:15, which must be 2ms according to the context. In this case, however, the Masoretes vocalize it as though it were a feminine pronoun. The Masoretic note on אַתְּ in Num 11:15 says, "three times with a masculine sense" (cf. Ezek 18:14). Interestingly, the Qumran composition 4QCatenaA quotes Psalm 6 but has ועתה ("and now") instead of ואת/אתה ("and you"). The reading ועתה is secondary, but it demonstrates that, already at this early date, ואת was pronounced with a final "ah" sound (וְאַתָּה).
  13. ↑ See Lewis 1992, 101-105. R.L. Harris has argued that Sheol is a poetic synonym for קֶבֶר ("grave"), referring merely to the grave. "Its usage does not give us a picture of the state of the dead in gloom, darkness, chaos, or silence, unremembered, unable to praise God, knowing nothing... Rather, this view gives us a picture of a typical Palestinian tomb, dark, dusty, with mingled bones and where 'this poor lisping stammering tongue lies silent in the grave'" (TWOT).
  14. ↑ Childs 1962, 71.
  15. ↑ E.g., Exod 3:15; Isa 26:8; Pss 30:5; 97:12; 102:13; 135:13; Job 18:17; Prov 10:7. Cf. Childs 1962, 71.
  16. ↑ Cf. Cook 2024, 209.
  17. ↑ TDOT entry on עֶרֶשׂ.
  18. ↑ TDOT entry on עֶרֶשׂ.
  19. ↑ Josh 14:8; Pss 6:7; 39:12; 147:18.
  20. ↑ This literal meaning is preserved in the highly literal translation of Aquila (τήκω – “melt”). Other ancient translations give a more figurative sense: LXX (βρέχω – “make wet”), Targum (טמשׁ – “immerse”), Jerome (rigabo – “make wet”).
  21. ↑ Isa 25:11 [qal, x2]; Ps 6:7 [hiphil].
  22. ↑ Cf. BDB, HALOT, SDBH.
  23. ↑ Cf. Jerome's translation from the Hebrew text: natare faciam ("make swim/float").
  24. ↑ Cf. BDB, HALOT, SDBH. Cf. LXX (λούσω, "wash") and Aquila (πλύνω, "wash").
  25. ↑ Pss 6:8; 31:10, 11.
  26. ↑ Cf. the form עָשֵֽׁשׁוּ in Ps 31:11.
  27. ↑ In Ps 6:8, the first option is reflected in the Targum (חשׁך) and the Vulgate (caligavit), and the fourth option seems to have been taken by Symmachus (ἐφλεγμαίνω).
  28. ↑ Cf. Job 14:18; 18:4; 21:7.
  29. ↑ In Job 21:7, old age is accompanied by strength: "Why do the wicked go on living, grow old, even increase in power? (עָתְקוּ גַּם־גָּבְרוּ חָיִל)" But this passage implies that the strength that the wicked experience in old age is surprising and not the norm. (Note the focus particle "even" [גַּם].) Thus, the exception proves the rule: old age, indicated by the verb עתק, is typically associated with weakness.
  30. ↑ So LXX: ἐπαλαιώθην; Aquila: μετήρθην; Symmachus: ἐτριβανώθην; Jerome (Hebr.): consumptus sum.The Targum (איתבליאת) and the Peshitta (ܘܐܬܕܠܚܬ) have third-person verbs, thus agreeing with the MT.
  31. ↑ Barthélemy et al 2005, 11–12, translation by Deep-L. For similar cases of the eye standing for the whole person, see e.g., Ps 119:82, 148.
  32. ↑ On the prototypical tense values of qatal and yiqtol, see BHRG §19.1.5.
  33. ↑ See also Aquila (optative: κατασπουδασθείσαν) and Jerome (subjunctives). The NET Bible argues in a note for an indicative reading: "In the structure of the Psalm, this verse is either another petition or a statement of confidence. If a petition, the four prefixed verbal forms in this verse should be understood as jussives. By form, many prefixed verbs can be either imperfect or jussive. But the third verb in the series, יָשֻׁבוּ (yashuvu), can be distinguished as an imperfect by its qibbuts theme vowel, and is not a jussive (which would have had a qamets hatuph or holem). Expecting all four verbs to be the same due to parallelism leads to the conclusion that this section is a statement of confidence, in which the imperfect verbs should be treated as future." But the NET note is mistaken in claiming that "יָשֻׁבוּ can be distinguished as an imperfect." The form יָשֻׁבוּ, like all of the other verbs in this verse, could be either imperfect or jussive (see e.g., the clearly jussive וְיָשֻׁבוּ in Jonah 3:8; cf. the short wayyiqtol form וַיָּשֻׁבוּ which occurs over 50 times in the Bible.