Psalm 89 Macrosyntax

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Psalm 89/Macrosyntax
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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.
Macrosyntax legend - discourse scope.jpg The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
Macrosyntax legend - preceding discourse.jpg 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.
Macrosyntax legend - subordination.jpg 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.
Macrosyntax legend - coordination.jpg Coordination is indicated by a solid blue line connecting the coordinating clauses.
Macrosyntax legend - asyndetic coordination.jpg Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
Macrosyntax legend - marked topic.jpg Marked topic is indicated by a black dashed rounded rectangle around the marked words.
Macrosyntax legend - topic scope.jpg The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence Marked focus (if one constituent) or thetic sentences[1] are indicated by bold text.
Macrosyntax legend - frame setter.jpg Frame setters[2] are indicated by a solid gray rounded rectangle around the marked words.
[blank line] Discourse discontinuity is indicated by a blank line.
[indentation] Syntactic subordination is indicated by indentation.
Macrosyntax legend - direct speech.jpg 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)


Psalm 089 - Macrosyntax.jpg

  • Selah marks discontinuity in vv. 5, 38, 46, 49.
  • The division between vv. 6–19 and vv. 20–38 is based on the frame setter and introduction of direct speech in v. 20. Also note the pervasiveness of marked-focus word order in vv. 10–19, which does not continue into v. 20. The two-fold repetition of כִּי in vv. 18–19 also strengthen the discontinuity.
  • The division between vv. 6–15 and vv. 16–19 is based on vocative in v. 16 and the scope of the כִּי in v. 7, which binds vv. 6–15 but probably doesn't extend through vv. 16–19.
  • In both clauses in v. 2, temporal adverbials are fronted for marked focus: "forever... for generations to come."
  • The first clause in v. 2 begins with the phrase "YHWH's acts of loyalty." The phrase might be fronted as the sentence topic because of its thematic significance to the psalm; the whole psalm is about "YHWH's acts of loyalty" (cf. v. 50). The fronting of this phrase also creates a chiasm in v. 2: A. "YHWH's acts of loyalty" B. "forever I will sing" // B. "for generations to come I will make known" A. "your faithfulness..."
  • According to Lunn, the word order in both clauses in v. 2 is purely poetic, marking the beginning of the poem.[3]
  • The word order in v. 3a is interesting (adverbial–subject–verb). The adverbial "forever" is probably fronted for marked focus (cf. vv. 2, 5a). The word "loyalty" is also fronted as the second constituent, in this case for marked topic.
  • In v. 3b, the word "sky" is left-dislocated and resumed as the last constituent in the clause: "the sky—your reliability will be established in it." Ending v. 3 with the words אֱמוּנָתְךָ בָהֶם makes for a parallel ending with v. 2: אֱמוּנָתְךָ בְּפִי.
  • Lunn considers the word order in both clauses of v. 3 poetic (DEF//DEF), marking a peak in the discourse.[4]
  • The adverbial "forever" in v. 5 is fronted for marked focus (cf. v. 2). The emphasis is on the permanence of David's dynasty. Lunn considers the word order poetic, marking closure.[5]
  • Most of the clauses in vv. 10–19 exhibit marked focus (cf. Ps 74:13–17). Either the independent subject-pronoun "you" is fronted (vv. 10c, 11a, 12c, 13a), the prepositional phrase "yours" is fronted (vv. 12ab, 14a), a nominal reference to YHWH is fronted (vv. 19ab), or some other phrase with a pronominal reference to YHWH is fronted (vv. 11b, 13b, 16b, 17ab, 18b). In all of these instances, the purpose is to assert YHWH's superiority to all other gods (cf. v. 7). He is the one who controls the sea, who crushed Rahab, who owns heaven and earth, who gives his people victory, etc.—he and no one else.
  • The two clauses in vv. 12c–13a exhibit left-dislocation. In each clause, the object is fronted for marked topic and resumed as a pronominal element at the end of the clause. In v. 13b, the subject "Tabor and Hermon" is also fronted for marked topic. The psalmist is listing off noteworthy areas that belong to YHWH.
  • If "righteousness and justice" in v. 15 are the predicate complement and not the subject (see grammatical diagram), then the phrase is fronted, probably for marked focus: "your kingdom is not based on unrighteousness and injustice, but on righteousness and justice." The phrase "loyalty and faithfulness" is fronted in the next clause for similar effect. YHWH's court servants are none other than loyalty and faithfulness.
  • In v. 18a, the predicate complement is fronted for marked focus: "for you are the strength in which they glory." The point of the clause is what YHWH does for his people. He gives them strength that leads to victory, enabling them to boast gloriously over their enemies. For that reason, they are to be considered "happy" (v. 16a).
  • The fronting of the PP "with my holy oil" in v. 21 creates an inclusio with the previous line, with verbs occurring at the beginning and end of the verse: "I found... I anointed." The phrase "with my holy oil" could also be fronted for marked focus.
  • The subjects "hand" and "arm" in v. 22 are fronted in their respective clauses, creating an ABAB structure. The fronting in v. 22a might have been motivated by the desire to end the clause with the resumptive pronoun on עִמּוֹ. Hence: יָדִי תִּכּוֹן עִמּוֹ instead of תִּכּוֹן עִמּוֹ יָדִי. (Note also that every clause in vv. 21b–24a ends with a 3ms suffix.
  • In terms of word order, vv. 23–24 have ABBA structures.
  • In v. 25b, the PP "because of my name" is fronted as a parallel to the clause-initial noun phrases "my reliability and my loyalty" in the previous line, creating an ABAB structure.
  • The pronoun "he" in v. 27 is explicit and fronted for marked topic. It contrasts with the fronted pronoun "I" in the following verse. Lunn considers this an example of "expanding focus."[6]
  • The phrase "my father" in v. 27 is fronted for marked focus, as is the phrase "firstborn" in v. 28.
  • The adverbial "forever" is fronted in v. 29 for marked focus (cf. vv. 2–5).
  • The word order in v. 31 creates an ABBA structure, while the word order in v. 32ab repeats the word order in v. 31b, creating an ABABAB structure and binding the two "if" clauses into a unit.
  • The phrase "my loyalty" in v. 34 is fronted for marked topic. Compare 2 Sam 7:15, to which this verse probably alludes—וְחַסְדִּ֖י לֹא־יָס֣וּר מִמֶּ֑נּוּ.[7]
  • The word order in v. 35 creates an ABBA structure (cf. v. 31).
  • The adverbial "once and for all" in v. 36 is probably fronted for marked focus, underscoring the definite character of YHWH's oath.
  • Verse 36b is, literally, "If I lie to David..." The apodosis is implied, as is normal in Hebrew oaths (cf. BHRG §45): "If I lie to David (then may I be cursed)" >> "I will not lie to David."
  • The double fronting in v. 37a probably marks a topic-focus structure: "As for his descendants, they will be forever."
  • The adverbial in v. 38a, "like the moon," is fronted, which creates an ABAB pattern with the following line: "moon – will be established// "witness – [will be] reliable"
  • The phrase וְאַתָּה marks a strong break in the discourse (cf. Ps 3:4). Here, it introduces the second main part of the psalm (vv. 39–53), as a response to the first main part (vv. 2–38). Usually in the Psalter, וְאַתָּה marks a turn from despair to hope (e.g., Pss 3:4; 22:4, 20; 41:11; 55:24; 59:6, 9; 86:15; 102:13; 109:21). In this case, perhaps ironically, it marks the very opposite movement.
  • In terms of syntax and word order, vv. 39–46 are relatively straightforward, even monotonous. Almost every clause begins with a verb. The monotony and simplicity have a poetic effect. The psalmist is angrily bringing a list of accusations without much poetic embellishment. He gets right to the point. And the monotony of the syntax makes the list of charges feel especially long.
  • The word order in v. 45 creates an ABBA structure.
  • The adverbial phrase "for what futility" in v. 48c is fronted for marked focus. The point of the clause is not that YHWH "created all people"—that is assumed—but that he created them for futility. The exclamatory particle מָה gives further emphasis to the phrase.
  • In blessings such as "blessed be YHWH!" in v. 53, the predicate בָּרוּךְ is fronted (cf. Pss 28:6, 118:26; etc.).
  • The vocative in v. 6a is clause final, perhaps by default or by attraction to the 2ms pronominal suffix: "your wonders." Or perhaps its clause-final position helps to mark the end of the poetic line.[8]
  • The vocatives in v. 9 are clause-initial, marking the beginning of a conversational turn.[9] In vv. 6–8, YHWH is third person. Beginning in v. 9, he is addressed in the second person.
  • The vocative in v. 16 introduces vv. 16–19 as a new unit. In vv. 6–19, vocatives occur at significant macrostructural junctures, marking the beginning of the unit (v. 6a), the beginning of the address to YHWH (v. 9), and the beginning of a sub-unit (v. 16b). (The כִּי's in vv. 7, 18, 19 also support this macrosyntactic division.) The vocative is line initial, perhaps as a parallel to v. 9. It also helps to differentiate the clauses.[10]
  • In v. 47, the position of the vocative after the interrogative "how long?" brings the question into sharper focus.[11]
  • The position of the vocatives in v. 48 and v. 51 as the second constituent in their clauses focuses the preceding verbs: "Remember!"[12]
  • The vocatives in v. 50 and v. 52 are clause final, perhaps marking the end of their respective lines.[13]
  • The כִּי in v. 3 is a speech act causal כִּי,[14] introducing the reason for the psalmist's commitment in v. 2: "I will sing about YHWH's loyalty forever, because [I became convinced that] YHWH's loyalty will last forever." The psalmist is committed (v. 2), because he is convinced (v. 3).
  • The כִּי in v. 7 is a speech act causal כִּי,[15] introducing the reason why the heavenly beings should praise YHWH. Similar calls to praise in the Psalter (often with the verb ידה hiphil) are followed by כִּי introducing reasons for praise.[16]
  • The word אַף in v. 12b marks the clause as a "noteworthy addition" (see BHRG §40.1.4; cf. Ps 74:16a).
  • The כִּי clauses in vv. 18–19 ground the אַשְׁרֵי speech act in v. 16. The reason why the psalmist declares YHWH's people "happy" (v. 16), is because YHWH gives them victory (v. 18) and ensures their protection (v. 19).
  • In v. 20, the discourse marker אז is a temporal frame setter.
  • The word אַף in v. 22b marks the clause as a "noteworthy addition" (see BHRG §40.1.4; cf. vv. 6, 12, 28, 44).
  • The word אַף in v. 28 marks the clause as a "noteworthy addition" (see BHRG §40.1.4).
  • The word אַף in v. 44a marks the clause as a "noteworthy addition" (see BHRG §40.14). It depicts YHWH actively thwarting the attempt of his anointed to defend himself. (Note that this clause is also marked by the use of a yiqtol.)
  • The waw in v. 6, which occurs at the beginning of a major poetic section (see Poetic Structure), functions at a high level of the discourse, joining vv. 6–19 to vv. 2–5 and marking a poetic turn.[17]
  • The subordinate clause in v. 10a, "when its waves rise up," is fronted as a frame setter.
  • The clauses in vv. 23-26 are coordinated by a string of waw conjunctions.
  • The waw in v. 33 marks the apodosis (the "then" clause) of the conditional sentence (cf. GKC §112ff).


  1. ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
  2. ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
  3. ↑ Lunn 2006, 176.
  4. ↑ Lunn 2006, 176.
  5. ↑ Lunn 2006, 162.
  6. ↑ Lunn 2006, 68.
  7. ↑ Cf. Lunn 2006, 62–63.
  8. ↑ Cf. Miller 2010, 360–363.
  9. ↑ Cf. Kim 2023, 213–217.
  10. ↑ Cf. Miller 2010.
  11. ↑ Cf. Miller 2010, 357. Compare Ps 13:2—עַד־אָ֣נָה יְ֭הוָה תִּשְׁכָּחֵ֣נִי נֶ֑צַח
  12. ↑ Cf. Miller 2010, 357.
  13. ↑ Cf. Miller 2010, 360–363.
  14. ↑ See Locatell 2019.
  15. ↑ See Locatell 2019.
  16. ↑ Cf. Gunkel and Begrich 1998, 23-24; 29-30.
  17. ↑ Cf. Bandstra 1995, 45–52; for waw + yiqtol after selah, see also Pss 52:8; 59:15.