Choose a PsalmNavigate Psalm 78

About the Discourse Layer

Our Discourse Layer includes four additional layers of analysis:

Participant analysis
Macrosyntax
Speech act analysis
Emotional analysis

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

Participant Analysis

What is Participant Analysis?

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

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

There are 6 participants/characters in Psalm 78:

Asaph

David's flock

The latest generation (vv. 4, 6)

The latest generation's children (v. 6)

Israel/Jacob (vv. 71-72)

YHWH

"YHWH" (vv. 4, 21)

"God" (אֵל) (vv. 7, 8, 18, 19)

"God" (אֱלֹהִים) (vv. 7, 10, 19, 22, 31, 35, 59)

"the Most High" (עֶלְיוֹן) (v. 17)

"God, the Most High" (אֵל עֶלְיוֹן; אֱלֹהִים עֶלְיוֹן) (vv. 35, 56)

"their rock" (v. 35)

"their redeemer" (v. 35)

"the holy one of Israel" (v. 41)

"the Lord" (אֲדֹנָי) (v. 65)

The ancestors

"the ancestors" (vv. 3, 5, 8)

"Ephraimites" (v. 9)

"Israel" (v. 59)

"his [God's] people/inheritance" (v. 62)

"tent of Joseph / clan of Ephraim" (v. 67)

The ancestors' ancestors

"their ancestors" (v. 12, 57)

"his [God's] people" (vv. 20, 71)

"Jacob/Israel" (vv. 21, 71)

Egyptians

The Canaanite nations

The Philistines

David

"David" (v. 70)

"his [God's] servant" (v. 70)

Judah (v. 68)

The psalmist is identified as Asaph (which may refer to one of the "sons of Asaph"—see the phrase-level note—though not necessarily) begins reciting the psalm in first person singular, before joining the chorus of the community of the righteous in the latest generation.
David's flock is identified those who submit to his rule. At the beginning of the psalm this consists of the latest generation, both Asaph('s descendant) and his group as well as the addressee of the psalm (see the notes on accompanying the text table), who are to proclaim the teaching of the psalm, while also receiving it and passing it on to their children. At the end of the psalm, both Jacob, God's people, and Israel, God's inheritance, are marvelously identified with this group as being shepherded by David.
YHWH is referred to by a multitude of different divine names, as listed in the participant set, while also characterized as Israel's rock and redeemer (v. 35).
As is characteristic of Psalms 78–80 as a whole, the antagonists of the psalm are the community's ancestors.^[1] In contrast to the mention of Judah in v. 68, the ancestors are largely referred to by generic names which encapsulate the entire nation, such as "Jacob" and "Israel," or those associated with Shiloh as a locality, such as "Ephraim" and "Joseph." Despite playing the role of antagonist, to which the latest generation should aspire not to be like, a "stubborn and rebellious generation" (v. 8), they also never cease to be YHWH's people (vv. 20, 58; see also the 3ms suffixes in vv. 28, 62-64).
The foreign nations play a subservient role of displaying God's miraculous acts for his people throughout their history—primarily in Egypt throughout the Exodus event (vv. 42-53), but also in the conquest of Canaan (v. 54) and the defeat of the Philistines (v. 66). In the latter instance, the vessel of punishment for his people (vv. 60-64) in turn receive their own justice (vv. 65-66).
Following the rejection of Joseph/Ephraim (v. 67) as the center of covenant administration, and the choice of Judah and Zion (v. 68), David is further chosen as the shepherd who will lead the renewed community (vv. 70-72).

Hebrew	Verse	English
מַשְׂכִּ֗יל לְאָ֫סָ֥ף	1a	A maskil. By Asaph.
הַאֲזִ֣ינָה עַ֭מִּי תּוֹרָתִ֑י	1b	Listen, my people, to my teaching;
הַטּ֥וּ אָ֝זְנְכֶ֗ם לְאִמְרֵי־פִֽי׃	1c	turn your ear to the words of my mouth.
אֶפְתְּחָ֣ה בְמָשָׁ֣ל פִּ֑י	2a	Let me open up my mouth with a parable;
אַבִּ֥יעָה חִ֝יד֗וֹת מִנִּי־קֶֽדֶם׃	2b	let me pour out puzzling problems from long ago.
אֲשֶׁ֣ר שָׁ֭מַעְנוּ וַנֵּדָעֵ֑ם	3a	The things which we heard, and which we learned
וַ֝אֲבוֹתֵ֗ינוּ סִפְּרוּ־לָֽנוּ׃	3b	and our ancestors told us,
לֹ֤א נְכַחֵ֨ד ׀ מִבְּנֵיהֶ֗ם לְד֥וֹר אַחֲר֗וֹן	4a	we will not hide from their children in the latest generation,
מְֽ֭סַפְּרִים תְּהִלּ֣וֹת יְהוָ֑ה	4b	proclaiming the praiseworthy deeds of YHWH
וֶעֱזוּז֥וֹ וְ֝נִפְלְאוֹתָ֗יו אֲשֶׁ֣ר עָשָֽׂה׃	4c	and his power and his wonderful deeds which he has accomplished:
וַיָּ֤קֶם עֵד֨וּת ׀ בְּֽיַעֲקֹ֗ב	5a	how he established a testimony among Jacob
וְתוֹרָה֮ שָׂ֤ם בְּיִשְׂרָ֫אֵ֥ל	5b	and set up a teaching among Israel,
אֲשֶׁ֣ר צִ֭וָּה אֶת־אֲבוֹתֵ֑ינוּ	5c	which he commanded our ancestors
לְ֝הוֹדִיעָ֗ם לִבְנֵיהֶֽם׃	5d	to teach them to their children,
לְמַ֤עַן יֵדְע֨וּ ׀ דּ֣וֹר אַ֭חֲרוֹן	6a	so that the latest generation might know
בָּנִ֣ים יִוָּלֵ֑דוּ	6b	—children who were yet to be born—
יָ֝קֻ֗מוּ וִֽיסַפְּר֥וּ לִבְנֵיהֶֽם׃	6c	[that] they might begin to tell their children
וְיָשִׂ֥ימוּ בֵֽאלֹהִ֗ים כִּ֫סְלָ֥ם	7a	and they might put their trust in God,
וְלֹ֣א יִ֭שְׁכְּחוּ מַֽעַלְלֵי־אֵ֑ל	7b	[so that] they might not forget God's deeds
וּמִצְוֺתָ֥יו יִנְצֹֽרוּ׃	7c	but might obey his commands
וְלֹ֤א יִהְי֨וּ ׀ כַּאֲבוֹתָ֗ם	8a	and might not be like their ancestors,
דּוֹר֮ סוֹרֵ֪ר וּמֹ֫רֶ֥ה	8b	a stubborn and rebellious generation,
דּ֭וֹר לֹא־הֵכִ֣ין לִבּ֑וֹ	8c	a generation who did not keep their heart committed
וְלֹא־נֶאֶמְנָ֖ה אֶת־אֵ֣ל רוּחֽוֹ׃	8d	and whose mind was not faithful to God.
בְּֽנֵי־אֶפְרַ֗יִם נוֹשְׁקֵ֥י רוֹמֵי־קָ֑שֶׁת	9a	Ephraimites, armed [with a bow], archers,
הָ֝פְכ֗וּ בְּי֣וֹם קְרָֽב׃	9b	turned back on a day of battle.
לֹ֣א שָׁ֭מְרוּ בְּרִ֣ית אֱלֹהִ֑ים	10a	They did not keep the covenant of God
וּ֝בְתוֹרָת֗וֹ מֵאֲנ֥וּ לָלֶֽכֶת׃	10b	and they refused to walk in his teaching,
וַיִּשְׁכְּח֥וּ עֲלִילוֹתָ֑יו	11a	in that they forgot his deeds
וְ֝נִפְלְאוֹתָ֗יו אֲשֶׁ֣ר הֶרְאָֽם׃	11b	and [they forgot] his wonders which he had shown them.
נֶ֣גֶד אֲ֭בוֹתָם עָ֣שָׂה פֶ֑לֶא	12a	In front of their ancestors he performed miracles
בְּאֶ֖רֶץ מִצְרַ֣יִם שְׂדֵה־צֹֽעַן׃	12b	in the land of Egypt, the region of Zoan.
בָּ֣קַע יָ֭ם וַיַּֽעֲבִירֵ֑ם	13a	He divided the sea and brought them through;
וַֽיַּצֶּב־מַ֥יִם כְּמוֹ־נֵֽד׃	13b	he made the waters stand like a heap.
וַיַּנְחֵ֣ם בֶּעָנָ֣ן יוֹמָ֑ם	14a	He led them by cloud during the day
וְכָל־הַ֝לַּ֗יְלָה בְּא֣וֹר אֵֽשׁ׃	14b	and [he led them] all night by fire light.
יְבַקַּ֣ע צֻ֭רִים בַּמִּדְבָּ֑ר	15a	He would split rocks in the wilderness
וַ֝יַּ֗שְׁקְ כִּתְהֹמ֥וֹת רַבָּֽה׃	15b	and provide drinking water abundantly, as from oceans.
וַיּוֹצִ֣א נוֹזְלִ֣ים מִסָּ֑לַע	16a	He would bring streams out from rock
וַיּ֖וֹרֶד כַּנְּהָר֣וֹת מָֽיִם׃	16b	and make water flow down like rivers.
וַיּוֹסִ֣יפוּ ע֭וֹד לַחֲטֹא־ל֑וֹ	17a	But again they sinned against him;
לַֽמְר֥וֹת עֶ֝לְי֗וֹן בַּצִּיָּֽה׃	17b	again they rebelled against the Most High in the desert.
וַיְנַסּוּ־אֵ֥ל בִּלְבָבָ֑ם	18a	They put God to the test in their heart,
לִֽשְׁאָל־אֹ֥כֶל לְנַפְשָֽׁם׃	18b	by asking for food for their throat.
וַֽיְדַבְּר֗וּ בֵּֽאלֹ֫הִ֥ים	19a	They spoke against God
אָ֭מְרוּ הֲי֣וּכַל אֵ֑ל	19b	saying: "Is God not able
לַעֲרֹ֥ךְ שֻׁ֝לְחָ֗ן בַּמִּדְבָּֽר׃	19c	to prepare a table in the wilderness?
הֵ֤ן הִכָּה־צ֨וּר ׀ וַיָּז֣וּבוּ מַיִם֮	20a	Since he struck a rock so that waters gushed out
וּנְחָלִ֪ים יִ֫שְׁטֹ֥פוּ	20b	and streams began to flow,
הֲגַם־לֶ֭חֶם י֣וּכַל תֵּ֑ת	20c	is he not able to give bread, too?
אִם־יָכִ֖ין שְׁאֵ֣ר לְעַמּֽוֹ׃	20d	Or can he not provide meat for his people?"
לָכֵ֤ן ׀ שָׁמַ֥ע יְהוָ֗ה וַֽיִּתְעַבָּ֥ר	21a	Therefore, when YHWH heard he became furious;
וְ֭אֵשׁ נִשְּׂקָ֣ה בְיַעֲקֹ֑ב	21b	fire flared up against Jacob
וְגַם־אַ֝֗ף עָלָ֥ה בְיִשְׂרָאֵֽל׃	21c	and also anger rose against Israel,
כִּ֤י לֹ֣א הֶ֭אֱמִינוּ בֵּאלֹהִ֑ים	22a	because they had not believed in God
וְלֹ֥א בָ֝טְח֗וּ בִּֽישׁוּעָתֽוֹ׃	22b	and they had not trusted in his provision.
וַיְצַ֣ו שְׁחָקִ֣ים מִמָּ֑עַל	23a	So he ordered clouds from above
וְדַלְתֵ֖י שָׁמַ֣יִם פָּתָֽח׃	23b	and opened heavenly doors;
וַיַּמְטֵ֬ר עֲלֵיהֶ֣ם מָ֣ן לֶאֱכֹ֑ל	24a	he rained down upon them manna to eat
וּדְגַן־שָׁ֝מַ֗יִם נָ֣תַן לָֽמוֹ׃	24b	and he gave them grain from heaven.
לֶ֣חֶם אַ֭בִּירִים אָ֣כַל אִ֑ישׁ	25a	People ate bread of angels;
צֵידָ֬ה שָׁלַ֖ח לָהֶ֣ם לָשֹֽׂבַע׃	25b	he sent them provisions until they were satisfied.
יַסַּ֣ע קָ֭דִים בַּשָּׁמָ֑יִם	26a	He caused an east wind to blow in the sky
וַיְנַהֵ֖ג בְּעֻזּ֣וֹ תֵימָֽן׃	26b	and he drove a south wind with his might.
וַיַּמְטֵ֬ר עֲלֵיהֶ֣ם כֶּעָפָ֣ר שְׁאֵ֑ר	27a	So he made meat rain upon them like dust
וּֽכְח֥וֹל יַ֝מִּ֗ים ע֣וֹף כָּנָֽף׃	27b	and [he made] winged birds [rain upon them] like the sand on the seashore,
וַ֭יַּפֵּל בְּקֶ֣רֶב מַחֲנֵ֑הוּ	28a	and he made them fall inside his camp,
סָ֝בִ֗יב לְמִשְׁכְּנֹתָֽיו׃	28b	all around his tents.
וַיֹּאכְל֣וּ וַיִּשְׂבְּע֣וּ מְאֹ֑ד	29a	So they ate and were completely satisfied
וְ֝תַֽאֲוָתָ֗ם יָבִ֥א לָהֶֽם׃	29b	when he brought them what they craved.
לֹא־זָר֥וּ מִתַּאֲוָתָ֑ם	30a	They had not turned away from the object of their craving
ע֝֗וֹד אָכְלָ֥ם בְּפִיהֶֽם׃	30b	—their food was still in their mouth—
וְאַ֤ף אֱלֹהִ֨ים ׀ עָ֘לָ֤ה בָהֶ֗ם	31a	when the anger of God rose against them
וַֽ֭יַּהֲרֹג בְּמִשְׁמַנֵּיהֶ֑ם	31b	and he killed some of their strong men
וּבַחוּרֵ֖י יִשְׂרָאֵ֣ל הִכְרִֽיעַ׃	31c	and he struck down young men of Israel.
בְּכָל־זֹ֭את חָֽטְאוּ־ע֑וֹד	32a	In spite of this, they sinned again
וְלֹֽא־הֶ֝אֱמִ֗ינוּ בְּנִפְלְאוֹתָֽיו׃	32b	and did not trust in his wonderful deeds,
וַיְכַל־בַּהֶ֥בֶל יְמֵיהֶ֑ם	33a	so he made them spend their days in vain
וּ֝שְׁנוֹתָ֗ם בַּבֶּהָלָֽה׃	33b	and [he made them spend] their years in anguish.
אִם־הֲרָגָ֥ם וּדְרָשׁ֑וּהוּ	34a	Whenever he killed them, then they would seek him
וְ֝שָׁ֗בוּ וְשִֽׁחֲרוּ־אֵֽל׃	34b	and again look for God.
וַֽ֭יִּזְכְּרוּ כִּֽי־אֱלֹהִ֣ים צוּרָ֑ם	35a	They would remember that God was their rock
וְאֵ֥ל עֶ֝לְיוֹן גֹּאֲלָֽם׃	35b	and [that] God, the Most High, was their redeemer.
וַיְפַתּ֥וּהוּ בְּפִיהֶ֑ם	36a	But they were trying to deceive him with their mouth
וּ֝בִלְשׁוֹנָ֗ם יְכַזְּבוּ־לֽוֹ׃	36b	and with their tongue were lying to him.
וְ֭לִבָּם לֹא־נָכ֣וֹן עִמּ֑וֹ	37a	Their heart was not committed to him
וְלֹ֥א נֶ֝אֶמְנ֗וּ בִּבְרִיתֽוֹ׃	37b	and they were not faithful to his covenant.
וְה֤וּא רַח֨וּם ׀	38a	But he is compassionate.
יְכַפֵּ֥ר עָוֺן֮ וְֽלֹא־יַ֫שְׁחִ֥ית	38b	He forgives iniquity and does not destroy.
וְ֭הִרְבָּה לְהָשִׁ֣יב אַפּ֑וֹ	38c	He repeatedly turned back his anger.
וְלֹֽא־יָ֝עִיר כָּל־חֲמָתֽוֹ׃	38d	And he would not stir up all his wrath.
וַ֭יִּזְכֹּר כִּי־בָשָׂ֣ר הֵ֑מָּה	39a	He remembered that they were flesh,
ר֥וּחַ ה֝וֹלֵ֗ךְ וְלֹ֣א יָשֽׁוּב׃	39b	a breeze that goes by and will not return.
כַּ֭מָּה יַמְר֣וּהוּ בַמִּדְבָּ֑ר	40a	How often did they rebel against him in the wilderness!
יַ֝עֲצִיב֗וּהוּ בִּֽישִׁימֽוֹן׃	40b	[How often] did they grieve him in the desert!
וַיָּשׁ֣וּבוּ וַיְנַסּ֣וּ אֵ֑ל	41a	Again they put God to the test
וּקְד֖וֹשׁ יִשְׂרָאֵ֣ל הִתְווּ׃	41b	and they provoked the Holy One of Israel.
לֹא־זָכְר֥וּ אֶת־יָד֑וֹ	42a	They did not remember his strength;
י֝֗וֹם אֲֽשֶׁר־פָּדָ֥ם מִנִּי־צָֽר׃	42b	[they did not remember] the day in which he saved them from an adversary.
אֲשֶׁר־שָׂ֣ם בְּ֭מִצְרַיִם אֹֽתוֹתָ֑יו	43a	[They did not remember the day] in which he displayed his signs in Egypt
וּ֝מוֹפְתָ֗יו בִּשְׂדֵה־צֹֽעַן׃	43b	and [displayed] his miracles in the region of Zoan—
וַיַּהֲפֹ֣ךְ לְ֭דָם יְאֹרֵיהֶ֑ם	44a	how he turned their rivers into blood
וְ֝נֹזְלֵיהֶ֗ם בַּל־יִשְׁתָּיֽוּן׃	44b	and they could not drink [from] their streams.
יְשַׁלַּ֬ח בָּהֶ֣ם עָ֭רֹב וַיֹּאכְלֵ֑ם	45a	He sent a swarm of insects among them and it devoured them;
וּ֝צְפַרְדֵּ֗עַ וַתַּשְׁחִיתֵֽם׃	45b	[he sent] a plague of frogs [among them] and it destroyed them.
וַיִּתֵּ֣ן לֶחָסִ֣יל יְבוּלָ֑ם	46a	He gave their crops to young locusts
וִֽ֝יגִיעָ֗ם לָאַרְבֶּֽה׃	46b	and [he gave] the fruit of their labor to locusts.
יַהֲרֹ֣ג בַּבָּרָ֣ד גַּפְנָ֑ם	47a	He killed their vines with hail
וְ֝שִׁקְמוֹתָ֗ם בַּֽחֲנָמַֽל׃	47b	and [he killed] their sycamore trees with frost.
וַיַּסְגֵּ֣ר לַבָּרָ֣ד בְּעִירָ֑ם	48a	He gave their livestock over to hail
וּ֝מִקְנֵיהֶ֗ם לָרְשָׁפִֽים׃	48b	and [he gave] their herds [over] to lightning.
יְשַׁלַּח־בָּ֨ם ׀ חֲר֬וֹן אַפּ֗וֹ	49a	He sent among them the wrath of his anger:
עֶבְרָ֣ה וָזַ֣עַם וְצָרָ֑ה	49b	fury and indignation and trouble,
מִ֝שְׁלַ֗חַת מַלְאֲכֵ֥י רָעִֽים׃	49c	by a deputation of angels bringing disaster.
יְפַלֵּ֥ס נָתִ֗יב לְאַ֫פּ֥וֹ	50a	He cleared a path for his anger;
לֹא־חָשַׂ֣ךְ מִמָּ֣וֶת נַפְשָׁ֑ם	50b	he did not spare their soul from death
וְ֝חַיָּתָ֗ם לַדֶּ֥בֶר הִסְגִּֽיר׃	50c	but gave their life over to plague.
וַיַּ֣ךְ כָּל־בְּכ֣וֹר בְּמִצְרָ֑יִם	51a	He killed every firstborn in Egypt,
רֵאשִׁ֥ית א֝וֹנִ֗ים בְּאָהֳלֵי־חָֽם׃	51b	the firstfruits of strength among the tents of Ham,
וַיַּסַּ֣ע כַּצֹּ֣אן עַמּ֑וֹ	52a	but he led out his people like a flock
וַֽיְנַהֲגֵ֥ם כַּ֝עֵ֗דֶר בַּמִּדְבָּֽר׃	52b	and guided them in the wilderness like a herd.
וַיַּנְחֵ֣ם לָ֭בֶטַח וְלֹ֣א פָחָ֑דוּ	53a	He led them securely and they were not afraid,
וְאֶת־א֝וֹיְבֵיהֶ֗ם כִּסָּ֥ה הַיָּֽם׃	53b	but the sea covered their enemies.
וַ֭יְבִיאֵם אֶל־גְּב֣וּל קָדְשׁ֑וֹ	54a	He brought them to his holy territory,
הַר־זֶ֝֗ה קָנְתָ֥ה יְמִינֽוֹ׃	54b	the hill-country which his right hand had acquired.
וַיְגָ֤רֶשׁ מִפְּנֵיהֶ֨ם ׀ גּוֹיִ֗ם	55a	He drove out nations from their presence
וַֽ֭יַּפִּילֵם בְּחֶ֣בֶל נַחֲלָ֑ה	55b	and allotted them as an inheritance by measurement;
וַיַּשְׁכֵּ֥ן בְּ֝אָהֳלֵיהֶ֗ם שִׁבְטֵ֥י יִשְׂרָאֵֽל׃	55c	he let the clans of Israel live in their dwelling places.
וַיְנַסּ֣וּ וַ֭יַּמְרוּ אֶת־אֱלֹהִ֣ים עֶלְי֑וֹן	56a	But they rebelliously put God, the Most High, to the test,
וְ֝עֵדוֹתָ֗יו לֹ֣א שָׁמָֽרוּ׃	56b	and they did not observe his testimonies,
וַיִּסֹּ֣גוּ וַֽ֭יִּבְגְּדוּ כַּאֲבוֹתָ֑ם	57a	but they went astray and acted unfaithfully, like their ancestors.
נֶ֝הְפְּכ֗וּ כְּקֶ֣שֶׁת רְמִיָּֽה׃	57b	They became like a slack bow.
וַיַּכְעִיס֥וּהוּ בְּבָמוֹתָ֑ם	58a	They made him angry with their high places of worship
וּ֝בִפְסִילֵיהֶ֗ם יַקְנִיאֽוּהוּ׃	58b	and with their carved images made him jealous.
שָׁמַ֣ע אֱ֭לֹהִים וַֽיִּתְעַבָּ֑ר	59a	God heard and he became furious,
וַיִּמְאַ֥ס מְ֝אֹ֗ד בְּיִשְׂרָאֵֽל׃	59b	so that he completely rejected Israel
וַ֭יִּטֹּשׁ מִשְׁכַּ֣ן שִׁל֑וֹ	60a	and he abandoned the tabernacle at Shiloh,
אֹ֝֗הֶל שִׁכֵּ֥ן בָּאָדָֽם׃	60b	the tent which he had set up among mankind.
וַיִּתֵּ֣ן לַשְּׁבִ֣י עֻזּ֑וֹ	61a	He gave his strength into captivity
וְֽתִפְאַרְתּ֥וֹ בְיַד־צָֽר׃	61b	and [he gave] his glory into the possession of an adversary.
וַיַּסְגֵּ֣ר לַחֶ֣רֶב עַמּ֑וֹ	62a	He gave his people over to the sword
וּ֝בְנַחֲלָת֗וֹ הִתְעַבָּֽר׃	62b	and against his inheritance he raged.
בַּחוּרָ֥יו אָֽכְלָה־אֵ֑שׁ	63a	Fire consumed his young men
וּ֝בְתוּלֹתָ֗יו לֹ֣א הוּלָּֽלוּ׃	63b	and his young women were not sung to.
כֹּ֭הֲנָיו בַּחֶ֣רֶב נָפָ֑לוּ	64a	His priests fell by the sword
וְ֝אַלְמְנֹתָ֗יו לֹ֣א תִבְכֶּֽינָה׃	64b	and his widows could not mourn.
וַיִּקַ֖ץ כְּיָשֵׁ֥ן ׀ אֲדֹנָ֑י	65a	Now the Lord arose like one who had been asleep,
כְּ֝גִבּ֗וֹר מִתְרוֹנֵ֥ן מִיָּֽיִן׃	65b	like a warrior shouting from [the effects of] wine,
וַיַּךְ־צָרָ֥יו אָח֑וֹר	66a	and he struck back his adversaries.
חֶרְפַּ֥ת ע֝וֹלָ֗ם נָ֣תַן לָֽמוֹ׃	66b	He gave them eternal shame.
וַ֭יִּמְאַס בְּאֹ֣הֶל יוֹסֵ֑ף	67a	But he rejected the tent of Joseph
וּֽבְשֵׁ֥בֶט אֶ֝פְרַ֗יִם לֹ֣א בָחָֽר׃	67b	and did not choose the clan of Ephraim,
וַ֭יִּבְחַר אֶת־שֵׁ֣בֶט יְהוּדָ֑ה	68a	but he chose the clan of Judah,
אֶֽת־הַ֥ר צִ֝יּ֗וֹן אֲשֶׁ֣ר אָהֵֽב׃	68b	Mount Zion which he loves,
וַיִּ֣בֶן כְּמוֹ־רָ֭מִים מִקְדָּשׁ֑וֹ	69a	and he built his holy place like heaven,
כְּ֝אֶ֗רֶץ יְסָדָ֥הּ לְעוֹלָֽם׃	69b	like the earth which he has established forever.
וַ֭יִּבְחַר בְּדָוִ֣ד עַבְדּ֑וֹ	70a	He chose David, his servant,
וַ֝יִּקָּחֵ֗הוּ מִֽמִּכְלְאֹ֥ת צֹֽאן׃	70b	and took him from a sheep pen.
מֵאַחַ֥ר עָל֗וֹת הֱ֫בִיא֥וֹ	71a	From [looking] after nursing animals he brought him
לִ֭רְעוֹת בְּיַעֲקֹ֣ב עַמּ֑וֹ	71b	to shepherd Jacob, his people,
וּ֝בְיִשְׂרָאֵ֗ל נַחֲלָתֽוֹ׃	71c	and [to shepherd] Israel, his inheritance.
וַ֭יִּרְעֵם בְתֹ֣ם לְבָב֑וֹ	72a	He shepherded them with the integrity of his heart
וּבִתְבוּנ֖וֹת כַּפָּ֣יו יַנְחֵֽם׃	72b	and with his wise actions he led them.

vv. 1-72: The identity of the addressee (except vv. 19b–20)
- The identity of the addressee is explicit in the first verse: "my people" (עַמִּי). It becomes specified as the "latest generation" in v. 4 (and v. 6), to which the speaker and his group form a part of from the shift to first person plural in vv. 3-4.
vv. 1-2: Identity of speaker: Asaph (or other priest) or YHWH?
- It is not determinative, but telling that elsewhere in the Asaphite psalms, the mention of עמי "my people" is used by YHWH;^[2] similarly, see Origen's arguments regarding the singular "my teaching."^[3] Nevertheless, the shift to the first person plural in v. 3 indicates strong continuity, so it has been suggested that the speaker is either the king or a court prophet or sage,^[4] or simply Asaph with a group of Levites.^[5] Thus, we consider Asaph as the speaker throughout the psalm to be a preferable interpretation.
vv. 3-8: The riddles of the generations
- We understand the first person singular in vv. 1-2 to join in with the latest generation of the righteous in vv. 3-4 (hence the shift to first person plural).
- "Our ancestors" (v. 3) provide the antecedent to "their children" (v. 4), such that those from whom the message of the psalm will not be hidden is the ancestors' sons, i.e., the present generation, then referred to as the "latest generation" (v. 4; in other words—כל הדור החי אתנו כיום "all the generation alive with us as today").^[6]
- "Our ancestors" is picked up again in v. 5c, such that "their children" in v. 5d again refers to the present generation, which explicitly becomes the subject in v. 6a. The latest generation, in turn, will then tell their children (v. 6c). There is a blur between the latest generation and their children through vv. 7-8, though if it includes the future children, it does not exclude the latest generation, who have thus been determined as the active participant all the way to "their ancestors" again in v. 8a.
- In sum, strange though it appears, the intended speakers and addressee merge into one generation (chronologically), such that "the 'we' can be identified as a combination of speaker and audience,"^[7] though the message is to be spread horizontally from within that generation, such that they would not be like "their ancestors" (v. 8a). Since the latest generation are those who are "being told" without anything hidden from them (vv. 4a, 6b), they are also deemed the recipients of the riddles (v. 2) and the addressee of the entire psalm. On the other hand, the ancestors are "in the first instance ... the Ephraimites, but this rebellious generation will then merge with that of the Israelites in the wilderness."^[8]
v. 4: The identity of the generation
- Modern translations rendering דוֹר אַחֲרוֹן as "coming/next/future generation" conflate the present generation (i.e., the children of the ancestors) with another, posterior generation. The result of the ancestors telling their sons (vv. 5c-d) has the explicit result of the דוֹר אַחֲרוֹן understanding (v. 6a), so it must be the present generation, as indicated by the preferred gloss "latest" for אַחֲרוֹן.
vv. 19-20: The addressee of the ancestors' complaints
- The ancestors (last mentioned explicitly in v. 12) complained and grumbled among themselves against God, not to him, so the addressee is identified as the same group as the speakers, labelled "Israel" for simplicity, as the next explicit appellation, in v. 21.
Identity of the inheritance in v. 55
- Depending on how we interpret the grammar of וַֽ֭יַּפִּילֵם בְּחֶ֣בֶל נַחֲלָ֑ה, the suffix on וַֽ֭יַּפִּילֵם could be understood as the ancestors ➞ "he allotted for them an inheritance" (so, e.g., Symmachus's dative ὑπέβαλεν αὐτοῖς) or the nations ➞ "he allotted them as an inheritance" (so, e.g., the LXX's accusative ἐκληροδότησεν αὐτοὺς).
- The ancestors: The recipient reading of the pronominal suffix on וַֽ֭יַּפִּילֵם is complicated by other examples where the recipient is explicitly flagged by a לְ prepositional phrase.^[9]
- The nations (preferred): As strange as the sense of allotting the nations themselves as an inheritance might seem (see, e.g., the NASB: And apportioned them as an inheritance by measurement)—though see Ps 2:8 and especially 111:6 (לָתֵ֥ת לָ֝הֶ֗ם נַחֲלַ֥ת גּוֹיִֽם)—it simplifies the participant tracking, as otherwise v. 55b would read "allot them," i.e., Israel, and 55c "settle in their dwelling-places," i.e., the nations. It is for this reason the NJPS inverts the order of v. 55b-c, without any manuscript evidence for such a move. Further, though the strict referent of inheritance is the nations, in light of the parallel in Ps 105:11 (לְךָ֗ אֶתֵּ֥ן אֶת־אֶֽרֶץ־כְּנָ֑עַן חֶ֝֗בֶל נַחֲלַתְכֶֽם) it most likely denotes their land—explicitly so in Pss 135:12; 136:21. The use of "nations" to refer to their land as an inheritance is unambiguous in Josh 23:4: רְאוּ֩ הִפַּ֨לְתִּי לָכֶ֜ם אֶֽת־הַ֠גּוֹיִם הַנִּשְׁאָרִ֥ים הָאֵ֛לֶּה בְּנַחֲלָ֖ה לְשִׁבְטֵיכֶ֑ם "See, I have allotted for you these remaining nations as an inheritance for your clans," so the metonymy of nations standing for the nations' territory has been preferred here.
Antecedent of 3ms suffixes throughout vv. 63-64: his people or YHWH?
- His people: The antecedent of the 3ms suffixes throughout vv. 63–64 could be found in "his people" (עַמּ֑וֹ) in v. 62a (so notes the NET). Such a semantic result is reflected in the LXX's plural suffixes ("their") through vv. 63-64. The same plural is found in both the LXX and Symmachus of v. 28's "his camp" and "his tents," (though read as "its camp," i.e., Israel's by Delitzsch [1871, 368]) and also Symmachus of v. 66 ("their adversaries"). The likelihood of this grammatical dependency is weakened, however, with the intervening (feminine) נַחֲלָת֗וֹ in v. 62b.
- YHWH (preferred): The singular use is intentional throughout both this passage and in v. 28's "camp" and "tents." That they belong to YHWH's people and inheritance (cf. vv. 20, 52, 62, 71b) is a key rhetorical point of the psalm. Despite his lengthy patience, they continuously rebelled against him. Even after the shift to dealing with his instruments of wrath (vv. 65-66), "Joseph" and "Ephraim" are still rejected (v. 67).
Identity of צָרָ֥יו in v. 66a: his people, the Philistines, or Israel's enemies from Samuel to David's time?
- For arguments both for and against our preferred interpretation of the "adversaries" as Israel's enemies from Samuel to David's time, see the issue.
Identity of the 3ms suffix in v. 71b: David's or YHWH's people/inheritance?
- Although there may be an intentional ambiguity between David and YHWH here, in continuity with the other instances of "his people" and "his inheritance" throughout the Psalm (see vv. 20, 62), YHWH is the most likely antecedent (though see the unambiguous instance of David in 2 Sam 8:15: וַיְהִ֣י דָוִ֗ד עֹשֶׂ֛ה מִשְׁפָּ֥ט וּצְדָקָ֖ה לְכָל־עַמּֽוֹ).

Participant Relations Diagram

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

File:Psalm 78 - PA Mini-Story.jpg

Participant Analysis Summary Distribution

Macrosyntax

What is Macrosyntax?

Macrosyntax Diagram

Legend

Macrosyntax legend
Vocatives	Vocatives are indicated by purple text.
Discourse marker	Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text.
	The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
	The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses.
Subordinating conjunction	The subordinating conjunction is indicated by teal text.
	Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate.
Coordinating conjunction	The coordinating conjunction is indicated by blue text.
	Coordination is indicated by a solid blue line connecting the coordinating clauses.
	Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
	Marked topic is indicated by a black dashed rounded rectangle around the marked words.
	The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence	Marked focus (if one constituent) or thetic sentences^[10] are indicated by bold text.
	Frame setters^[11] are indicated by a solid gray rounded rectangle around the marked words.
[blank line]	Discourse discontinuity is indicated by a blank line.
[indentation]	Syntactic subordination is indicated by indentation.
	Direct speech is indicated by a solid black rectangle surrounding all relevant clauses.
(text to elucidate the meaning of the macrosyntactic structures)	Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses.

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

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

(Click diagram to enlarge)

v. 9 discourse discontinuity and constituent order: After lengthy grammatical subordination throughout vv. 5-8, the fronted "Ephraimites" (בְּֽנֵי־אֶפְרַ֗יִם) provides a topic shift beginning v. 9.
v. 21 discourse discontinuity: After lengthy grammatical subordination and direct speech throughout vv. 19-20, the discourse unit beginning v. 21 is indicated by the discourse marker, "therefore" (לָכֵ֤ן).
v. 32 discourse discontinuity: Following the semantic scope of the previous discourse marker, "therefore" (לָכֵ֤ן) in v. 21, and the symmetrical pattern of v. 31b-c, the discourse unit beginning v. 32 is indicated by another discourse marker "in spite of this" (בְּכָל־זֹ֭את), which finds its semantic denotation (i.e., the "this") in the entire previous discourse unit.
v. 40 discourse discontinuity: After the grammatical subordination throughout v. 39, the (double) exclamative initiated by "How often...!" (כַּ֭מָּה) indicates the beginning of a new discourse unit in v. 40.
v. 56 discourse discontinuity: The end of the semantic content following the relative clause of what was forgotten (from vv. 42-43 onwards) indicates a shift back to the discourse mainline.
v. 65 discourse discontinuity: After the unique instance (in this Psalm) of four sequential topic shifts throughout vv. 63-64, the new discourse unit in v. 65 resumes the pattern of wayyiqtol.

v. 2 post-verbal constituent order: The instrumental בְמָשָׁ֣ל "with a parable" precedes the object פִּ֑י "my mouth" to create repetition between the final constituents of this and the previous line.
v. 3c constituent order: The fronting in אֲבוֹתֵ֗ינוּ סִפְּרוּ־לָֽנוּ indicates the thetic information packaging of the clause as providing the grounds for the previous two, i.e., the means by which they heard and learned.
v. 5b constituent order: תוֹרָה֮ is fronted in תוֹרָה֮ שָׂ֤ם to provide a symmetrical structure with the previous line's וַיָּ֤קֶם עֵד֨וּת ׀, with repetition of the third constituent in each line: בְּֽיַעֲקֹ֗ב // בְּיִשְׂרָ֫אֵ֥ל (for which, see the thematic significance in vv. 21 and 71).
v. 7a post-verbal constituent order: The post-verbal position of בֵֽאלֹהִ֗ים in וְיָשִׂ֥ימוּ בֵֽאלֹהִ֗ים כִּ֫סְלָ֥ם may quite plausibly indicate the focal information structure of this constituent.
v. 7c constituent order: There does not seem to be a clear poetic function for the fronting of מִצְוֺתָ֥יו, so it should be read as a topic shift.
v. 8c post-verbal constituent order: The final position of the subject רוּחֽוֹ provides a pattern of repetition between this and the previous line's 3ms-suffixed לִבּ֑וֹ.
v. 9 discourse discontinuity and constituent order: After lengthy grammatical subordination throughout vv. 5-8, the fronted "Ephraimites" (בְּֽנֵי־אֶפְרַ֗יִם) provides a topic shift beginning v. 9.
v. 10b constituent order: There does not seem to be a clear poetic function for the fronting of בְתוֹרָת֗וֹ, so it should be read as a topic shift (cf. v. 7c above).
v. 12 constituent order: The fronting of נֶ֣גֶד אֲ֭בוֹתָם provides a spatial frame setter for the following discourse (minimally, up to v. 16).
v. 14b constituent order: The order כָל־הַ֝לַּ֗יְלָה — בְּא֣וֹר אֵֽשׁ provides a pattern of symmetry in relation to the previous line's post-verbal בֶּעָנָ֣ן — יוֹמָ֑ם.
v. 20b-c constituent order: The fronted נְחָלִ֪ים provides a tail-head linkage to the previous line's final מַיִם֮, creating syntactic closure before the interrogative beginning הֲגַם.
v. 20d constituent order: The fronted לֶ֭חֶם is best read as focal, both accompanied by the focus particle גַּם and adding an element to the set including מַיִם: "He gave water. Can he also give bread?"
v. 21c constituent order: The fronted clause אֵשׁ נִשְּׂקָ֣ה בְיַעֲקֹ֑ב seems best read as a thetic statement, reasonably out-of-the-blue, introducing 'fire' for the first time, as well as the unaccusative niphal נִשְּׂקָ֣ה, which is also symptomatic of thetic statements.^[12] As a unitary state of affairs, it provides the initial details of the result of YHWH becoming furious (v. 21b).
v. 21d constituent order: The fronted אַ֝֗ף is best read as focal, both accompanied by the focus particle גַּם and adding an element to the set of "fire" and "anger" (cf. v. 20d).
v. 23b constituent order: Although Lunn considers the order here to be motivated by poetic defamiliarization,^[13] the case for symmetry is not particularly strong, so the fronting of דַלְתֵ֖י שָׁמַ֣יִם most likely indicates scalar focus (cf. vv. 25a, 66b) as further specifying the extent of YHWH's provision, not only commanding clouds, but also opening even heavenly doors (a unique expression in the Bible).
v. 24b-25a constituent order: The fronted דְגַן־שָׁ֝מַ֗יִם provides a pattern of symmetry in relation to the previous line's מָ֣ן לֶאֱכֹ֑ל (V - PP + 3pl suffix - O // O - V - PP + 3pl suffix) creating syntactic closure before the asyndesis introducing the לֶ֣חֶם אַ֭בִּירִים in v. 25a, which is most likely fronted for scalar focus, as indicated by the expanded paraphrase.
v. 25b constituent order: The fronting of צֵידָ֬ה does not have an altogether obvious function. In agreement with Lunn, we do not perceive any poetic structure across the two lines of v. 25.^[14] The information structure function of צֵידָ֬ה seems best read as additive focus. The discourse has only mentioned bread up to this point, and from v. 26 onwards, focuses on "meat" and "birds," so צֵידָ֬ה is an extension from "bread" to "provisions" in general (both bread and meat), as indicated by the CBC's expansion.
v. 27b constituent order: The order כְח֥וֹל יַ֝מִּ֗ים — ע֣וֹף כָּנָֽף provides a pattern of repetition in relation to the previous line's post-verbal כֶּעָפָ֣ר — שְׁאֵ֑ר (cf. the symmetry in v. 14b).
v. 29c constituent order: The fronting of תַֽאֲוָתָ֗ם indicates constituent focus, as it is revealed that YHWH brought them more than just "bread" and "meat," but rather nothing less than their craving.
v. 31a constituent order: The fronted clause אַ֤ף אֱלֹהִ֨ים ׀ עָ֘לָ֤ה בָהֶ֗ם is a thetic statement following the temporal clause in v. 30b: [While] their food was still in their mouth, X happened.
v. 31c constituent order: The fronting of בַחוּרֵ֖י יִשְׂרָאֵ֣ל provides a pattern of symmetry in relation to the previous line in preparation for the discourse discontinuity of v. 32:

וַֽ֭יַּהֲרֹג // בְּמִשְׁמַנֵּיהֶ֑ם

וּבַחוּרֵ֖י יִשְׂרָאֵ֣ל // הִכְרִֽיעַ׃

v. 33b constituent order: The order שְׁנוֹתָ֗ם // בַּבֶּהָלָֽה provides a pattern of symmetry in relation to the previous line's post-verbal בַּהֶ֥בֶל // יְמֵיהֶ֑ם (cf. vv. 14b, 27b).

v. 35b constituent order: The order of the verbless clause אֱלֹהִ֣ים צוּרָ֑ם is potentially ambiguous between a simple topic-initial predicational, (i.e., "[as for] God, [he] was their rock") or a comment-initial specificational (i.e., "[it was] God [who] was their rock"). The former is most likely, though see SG21 of the second line for the specificational interpretation: "Ils se souvenaient que Dieu était leur rocher, que le Dieu très-haut était celui qui les rachetait" ("[they remembered] that God Most High was he who redeemed them").

v. 36b constituent order: The fronting of בִלְשׁוֹנָ֗ם provides a pattern of symmetry in relation to the previous line:

וַיְפַתּ֥וּהוּ // בְּפִיהֶ֑ם

וּ֝בִלְשׁוֹנָ֗ם // יְכַזְּבוּ־לֽוֹ׃

v. 37a constituent order: The fronting of לִבָּם is a topic shift from the body parts previously mentioned in v. 36 ("their mouth" and "their tongue").
v. 39 constituent order: The verbless clause בָשָׂ֣ר הֵ֑מָּה is a comment-initial predicational clause, as transparent in the SG21: "Il s’est souvenu qu’ils n’étaient que des créatures" (cf. NBS, NFC, TOB)—see also "just," "only," "but" etc., in the English versions.
v. 41c constituent order: The fronting of קְד֖וֹשׁ יִשְׂרָאֵ֣ל provides a pattern of symmetry in relation to the previous line:

וַיָּשׁ֣וּבוּ וַיְנַסּ֣וּ — אֵ֑ל

וּקְד֖וֹשׁ יִשְׂרָאֵ֣ל — הִתְווּ׃

v. 43a constituent order: The post-verbal position of בְּ֭מִצְרַיִם preceding the object אֹֽתוֹתָ֑יו produces a line-balanced sound play with מִנִּי־צָֽר in the previous line:

אֲֽשֶׁר־פָּדָ֥ם מִנִּי־צָֽר׃

אֲשֶׁר־שָׂ֣ם בְּ֭מִצְרַיִם אֹֽתוֹתָ֑יו

v. 44b constituent order: The fronting of נֹזְלֵיהֶ֗ם produces a tail-head linkage with יְאֹרֵיהֶ֑ם in the previous line.
v. 46b constituent order: The order וִֽ֝יגִיעָ֗ם // לָאַרְבֶּֽה׃ provides a pattern of symmetry in relation to the previous line's post-verbal לֶחָסִ֣יל // יְבוּלָ֑ם (cf. vv. 14b, 27b, 33b). The same phenomenon occurs in vv. 47b and 48b.
v. 50c constituent order: The fronting of חַיָּתָ֗ם provides a tail-head linkage with נַפְשָׁ֑ם in the previous line.
v. 53c constituent order: The fronting of אֶת־א֝וֹיְבֵיהֶ֗ם indicates a brief topic activation, before the text proceeds to recount more of YHWH's deeds. Its line-initial position also brings into relief the phonological correspondence between א֝וֹיְבֵיהֶ֗ם (oyevehem) and וַ֭יְבִיאֵם (vayvi’em) at the beginning of the following line.
v. 56c constituent order: The fronting of עֵדוֹתָ֗יו indicates a brief topic activation (cf. v. 7c), before the text proceeds to recount more of YHWH's deeds.
v. 58b constituent order: The fronting of בִפְסִילֵיהֶ֗ם provides a pattern of symmetry in relation to the previous line:

וַיַּכְעִיס֥וּהוּ — בְּבָמוֹתָ֑ם

וּ֝בִפְסִילֵיהֶ֗ם — יַקְנִיאֽוּהוּ׃

v. 61 constituent order: The order תִפְאַרְתּ֥וֹ — בְיַד־צָֽר provides a pattern of symmetry in relation to the previous line's post-verbal לַשְּׁבִ֣י — עֻזּ֑וֹ (cf. vv. 14b, 27b, 33b, 46b, 47b, 48b).
v. 62 constituent order: The fronting of בְנַחֲלָת֗וֹ creates a tail-head linkage with the final עַמּ֑וֹ in the previous line.
vv. 63–64 constituent order: The fronting of each of the 3ms-suffixed people groups throughout these verses provides a rapid series of topic shifts before the wayyiqtol sequence is resumed again in v. 65.
v. 66b constituent order: חֶרְפַּ֥ת ע֝וֹלָ֗ם is fronted for scalar focus, i.e., this was not just any military defeat (v. 66a), but eternal shame (that is, a definitive defeat).
v. 67b constituent order: The fronting of בְשֵׁ֥בֶט אֶ֝פְרַ֗יִם creates a pattern of symmetry in relation to the previous line:

וַ֭יִּמְאַס — בְּאֹ֣הֶל יוֹסֵ֑ף

וּֽבְשֵׁ֥בֶט אֶ֝פְרַ֗יִם — לֹ֣א בָחָֽר׃

v. 71a constituent order: It seems best to read the fronting of מֵאַחַ֥ר עָל֗וֹת as a pattern of symmetry with the preceding line, v . 70b, in light of the 3ms suffixes on the verbs and מִן prepositions (though this would be a unique case in the psalm crossing a verse boundary):

וַ֝יִּקָּחֵ֗הוּ — מִֽמִּכְלְאֹ֥ת צֹֽאן׃

מֵאַחַ֥ר — עָל֗וֹת הֱ֫בִיא֥וֹ

Alternatively, the fronting of מֵאַחַ֥ר עָל֗וֹת could be understood to provide a spatial frame setter (cf. v. 12a) in order to understand the origin of where YHWH had brought David—specifically from nursing animals—in order to shepherd his people.

v. 72b constituent order: The fronting of בִתְבוּנ֖וֹת כַּפָּ֣יו creates a pattern of symmetry in relation to the previous line:

וַ֭יִּרְעֵם — *בְּ*תֹ֣ם לְבָב֑וֹ

וּבִתְבוּנ֖וֹת כַּפָּ֣יו — יַנְחֵֽם׃

v. 1 vocative position: The vocative is post-verbal, drawing attention to the following sentence constituent.^[15]

(There are no notes on discourse markers for this psalm.)

(There are no notes on conjunctions for this psalm.)

Speech Act Analysis

What is Speech Act Analysis?

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

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

Summary Visual
Analysis Chart

Summary Visual

Speech Act Analysis Chart

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

Legend

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

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

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

Emotional Analysis

What is Emotional Analysis?

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

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

Analysis
Think-Feel-Do