Psalm 95 Discourse
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Psalm 95/Discourse
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Obey his voice today
Psalm 95
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
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 4 participants/characters in Psalm 95:
Profile List
| Leader |
| YHWH |
| "YHWH" (vv. 1, 3, 6) |
| "rock of our salvation" (v. 1) |
| "our maker" (v. 6) |
| Congregation |
| [Congregation's] Ancestors |
Profile Notes
- The leader guides the congregation and includes himself in their group, indicated by "let us shout for joy" (v. 1) the "rock of our salvation" (v. 1) and "the one who made us" (v. 6) etc.
- YHWH is also referred to as "the rock of our salvation" (v. 1) and "our maker" (v. 6). He is also described as a "great God" and "great king" (v. 3) as well as "our God" (v. 7).
- The addressee of the psalm is considered the congregation, to which the leader belongs (see above). They are described as "the people YHWH shepherds, the flock led by his hand" (v. 7). They are warned not to harden their hearts, as their ancestors did.
- The ancestors are introduced as the antagonists in the psalm's story (cf. Pss 78-79). They are said to have put YHWH to the test, and they are described as a "people whose desires go astray, not recognizing YHWH's ways."
| Hebrew | Line | English |
|---|---|---|
| לְ֭כוּ נְרַנְּנָ֣ה לַיהוָ֑ה | 1a | Come, let us shout for joy to YHWH! |
| נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃ | 1b | Let us cry out to the rock of our salvation! |
| נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה | 2a | Let us approach his presence with praise; |
| בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃ | 2b | in songs we will cry out to him |
| כִּ֤י אֵ֣ל גָּד֣וֹל יְהוָ֑ה | 3a | because YHWH is a great God |
| וּמֶ֥לֶךְ גָּ֝ד֗וֹל עַל־כָּל־אֱלֹהִֽים׃ | 3b | and a great king over all gods, |
| אֲשֶׁ֣ר בְּ֭יָדוֹ מֶחְקְרֵי־אָ֑רֶץ | 4a | in whose hand are the unexplored depths of the earth |
| וְתוֹעֲפ֖וֹת הָרִ֣ים לֽוֹ׃ | 4b | and the peaks of the mountains are his; |
| אֲשֶׁר־ל֣וֹ הַ֭יָּם וְה֣וּא עָשָׂ֑הוּ | 5a | to whom belongs the sea —he made it— |
| וְ֝יַבֶּ֗שֶׁת יָדָ֥יו יָצָֽרוּ׃ | 5b | and the dry land which his hands formed. |
| בֹּ֭אוּ נִשְׁתַּחֲוֶ֣ה וְנִכְרָ֑עָה | 6a | Come, let us bow down and kneel! |
| נִ֝בְרְכָ֗ה לִֽפְנֵי־יְהוָ֥ה עֹשֵֽׂנוּ׃ | 6b | Let us kneel down before YHWH, our maker, |
| כִּ֘י ה֤וּא אֱלֹהֵ֗ינוּ | 7a | because he is our God |
| וַאֲנַ֤חְנוּ עַ֣ם מַ֭רְעִיתוֹ וְצֹ֣אן יָד֑וֹ | 7b | and we are the people he shepherds, the flock led by his hand. |
| הַ֝יּ֗וֹם אִֽם־בְּקֹל֥וֹ תִשְׁמָֽעוּ׃ | 7c | Today, if you want to obey his voice... |
| אַל־תַּקְשׁ֣וּ לְ֭בַבְכֶם כִּמְרִיבָ֑ה | 8a | "Do not harden your heart as [at] Meribah, |
| כְּי֥וֹם מַ֝סָּ֗ה בַּמִּדְבָּֽר׃ | 8b | as [on] the day of Massah in the wilderness, |
| אֲשֶׁ֣ר נִ֭סּוּנִי אֲבוֹתֵיכֶ֑ם | 9a | where your ancestors put me to the test. |
| בְּ֝חָנ֗וּנִי גַּם־רָא֥וּ פָעֳלִֽי׃ | 9b | They tested me. They had even seen my work! |
| אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀ אָ֘ק֤וּט בְּד֗וֹר | 10a | forty years I was disgusted with a generation |
| וָאֹמַ֗ר עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם | 10b | and I would think: 'They are a people whose heart strays |
| וְ֝הֵ֗ם לֹא־יָדְע֥וּ דְרָכָֽי׃ | 10c | and they do not recognize my ways. |
| אֲשֶׁר־נִשְׁבַּ֥עְתִּי בְאַפִּ֑י | 11a | about whom I swore in my anger, |
| אִם־יְ֝בֹא֗וּן אֶל־מְנוּחָתִֽי׃ | 11b | "They will not enter into my place of rest!"'" |
- Does YHWH begin speaking in v. 7c, 8 or 9?
- For a full discussion see the exegetical issue: The Beginning of YHWH's Speech in Psalm95.
Participant Relations Diagram
The relationships among the participants may be abstracted and summarized as follows:
Participant Analysis Summary Distribution
Macrosyntax
Macrosyntax Diagram
| Macrosyntax legend | |
|---|---|
| Vocatives | Vocatives are indicated by purple text. |
| Discourse marker | Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text. |
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The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope. |
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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. |
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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. |
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Coordination is indicated by a solid blue line connecting the coordinating clauses. |
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Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses. |
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Marked topic is indicated by a black dashed rounded rectangle around the marked words. |
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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. |
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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. |
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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)
- vv. 1-5 and vv. 6-7b are characterized by their initial serial verb constructions of exhortation ("Come, let us shout for joy" and "Come, let us bow down," respectively) followed by extensive כִּי content (vv. 3-5, 7).
- vv. 7c-9 begin with the temporal frame setter הַ֝יּ֗וֹם "today," followed by אֲשֶׁר subordination.
- vv. 10-11 begin with the temporal אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀ "forty years," followed by subordination of direct speech, אֲשֶׁר, and another instance of direct speech in the final oath formula.
- v. 2 – The fronting of בִּ֝זְמִר֗וֹת indicates a symmetrical relationship with the preceding poetic line:
- נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה
- בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃
- v. 3 – The verbless predicational clause אֵ֣ל גָּד֣וֹל יְהוָ֑ה reflects comment-topic order, such that אֵ֣ל גָּד֣וֹל can be read as focal and could be rendered YHWH is indeed a great God or YHWH is nothing less than a great God.
- v. 4a – The clause-initial position of the prepositional phrase בְּ֭יָדוֹ is most natural for information flow—YHWH is already discourse active so the pronominally-suffixed form is more accessible than the newly introduced מֶחְקְרֵי־אָ֑רֶץ.
- v. 4b – As a predicational possessive construction, one expects the possessed entity to be placed before the possessor both in Biblical Hebrew and cross-linguistically, as we have here (see Atkinson forthcoming, "Bipartite Verbless Clauses"). Nevertheless, the information packaging of the current co-text indicates the topical nature of לֽוֹ (cf. the preceding בְּ֭יָדוֹ and following ל֣וֹ), so the phrase תוֹעֲפ֖וֹת הָרִ֣ים most plausibly introduces another entity that belongs to YHWH, and could be glossed "the peaks of the mountains are (also) his." Alternatively, one could understand תוֹעֲפ֖וֹת הָרִ֣ים as the clause's topic—with “belongs to him” as the comment—perhaps activated by the preceding item of the merism, מֶחְקְרֵי־אָ֑רֶץ.
- v. 5a – The clause-initial position of the prepositional phrase ל֣וֹ is most natural for information flow—YHWH is already discourse active so the pronominally-suffixed form is more accessible than the newly introduced הַ֭יָּם.
- v. 5b – The clause וְה֣וּא עָשָׂ֑הוּ is explanatory thetic,[3] as it grounds the previous clause (cf. Jerome's Hebr. rendering of enim "for" for the MT's waw).
- v. 5c – The יַבֶּ֗שֶׁת represents a topic shift from הַ֭יָּם, followed by the intensive focal constituent of יָדָ֥יו "his very own hands."
- v. 7c – The temporal הַ֝יּ֗וֹם provides a frame setter for the following exhortation, which is contrasted with the following כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה בַּמִּדְבָּֽר.
- v. 7c – For the focal reading of אִם + X + yiqtol, see van der Merwe.[4] Compare the prototypical instance in 1 Kgs 20:18 from which the focal material is selected from two possible alternatives in the set: "If they have come out for peace (אִם־לְשָׁל֥וֹם יָצָ֖אוּ), take them alive; if they have come out for war (וְאִ֧ם לְמִלְחָמָ֛ה יָצָ֖אוּ), take them alive” (NIV).
- v. 10a – After v. 7c, the fourth and final discourse unit of the psalm is introduced by another temporal adverb, אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀. Nevertheless, describing duration rather than a point in time, it is unlikely that אַרְבָּ֘עִ֤ים שָׁנָ֨ה ׀ functions as a frame setter (like in v. 7c). Rather, it is plausibly read as scalar focus of the length of time YHWH was furious with the ancestors.
- v. 10c – The verbless predicational clause עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם reflects comment-topic order in order to create a poetic pattern of head-tail linkage between the two הֵם pronouns, binding the two clauses (and lines) before the final אֲשֶׁר conjunction of the psalm and the final verse.
(There are no notes on vocatives for this psalm.)
(There are no notes on discourse markers for this psalm.)
(There are no notes on conjunctions for this psalm.)
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
| Speaker | Verses | Speech Act Sections | Addressee | |||
|---|---|---|---|---|---|---|
| Leader | v. 1 Come, let us shout for joy to YHWH! Let us cry out to the rock of our salvation! | INVITATION |
Congregation | |||
| v. 2 Let us approach his presence with praise; in songs we will cry out to him | ||||||
| v. 3 because YHWH is a great God and a great king over all gods, | ||||||
| v. 4 [a God] in whose hand are the unexplored depths of the earth and the peaks of the mountains are his; | ||||||
| v. 5 to whom belongs the sea —he made it— and the dry land which his hands formed. | ||||||
| v. 6 Come, let us bow down and kneel! Let us kneel down before YHWH, our maker, | EXHORTATION |
|||||
| v. 7 because he is our God and we are the people he shepherds, the flock led by his hand. Today, if you want to obey his voice... | ||||||
| YHWH | v. 8 Do not harden your heart as [at] Meribah, as [on] the day of Massah in the wilderness, | DECREE |
||||
| v. 9 where your ancestors put me to the test. They tested me. They had even seen my work! | ||||||
| v. 10 For forty years I was disgusted with a generation and I would think: 'They are a people whose heart strays and they do not recognize my ways. | ||||||
| v. 11 [They are a people] about whom I swore in my anger, They will not enter into my place of rest!\"' | ||||||
Speech Act Analysis Chart
The following chart is scrollable (left/right; up/down).
| Verse | Hebrew | CBC | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) |
| Verse number and poetic line | Hebrew text | English translation | Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type |
Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type |
More specific illocution type with paraphrased context | Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings |
What the speaker intends for the address to think | What the speaker intends for the address to feel | What the speaker intends for the address to do |
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | Sentence type | Illocution (general) | Illocution with context | Macro speech act | Intended perlocution (Think) | Intended perlocution (Feel) | Intended perlocution (Do) | Speech Act Notes |
|---|---|---|---|---|---|---|---|---|---|---|
| 1 | לְ֭כוּ | Come, | Imperative | Directive | Inviting the congregation to the temple | Inviting the congregation to worship YHWH | The hearer feels encouraged to come and worship in the temple. The hearer feels thankful for YHWH's salvation. | The hearer comes to worship in the temple. | ||
| נְרַנְּנָ֣ה לַיהוָ֑ה | let us shout for joy to YHWH! | Imperative | Directive | Inviting the congregation to shout for joy to YHWH | ||||||
| נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃ | Let us cry out to the rock of our salvation! | Imperative | Directive | Inviting the congregation to cry out to the rock of their salvation | ||||||
| 2 | נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה | Let us approach his presence with praise; | Imperative | Directive | Inviting the congregation to approach YHWH with praise | |||||
| בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃ | in songs we will cry out to him | Declarative | Commissive | Inviting the congregation to cry out to YHWH in songs | ||||||
| 3 | כִּ֤י אֵ֣ל גָּד֣וֹל יְהוָ֑ה וּמֶ֥לֶךְ גָּ֝ד֗וֹל עַל־כָּל־אֱלֹהִֽים׃ | because YHWH is a great God and a great king over all gods, | Declarative | Assertive | Reminding the congregation why they should worship YHWH—he is the creator of all | The hearer agrees that only YHWH is a god worth worshipping. | The hearer feels confident in YHWH's sovereignty over creation and any other gods. | |||
| 4 | אֲשֶׁ֣ר בְּ֭יָדוֹ מֶחְקְרֵי־אָ֑רֶץ | [a God] in whose hand are the unexplored depths of the earth | ||||||||
| וְתוֹעֲפ֖וֹת הָרִ֣ים לֽוֹ׃ | and the peaks of the mountains are his; | |||||||||
| 5 | אֲשֶׁר־ל֣וֹ הַ֭יָּם | to whom belongs the sea | ||||||||
| וְה֣וּא עָשָׂ֑הוּ | —he made it— | |||||||||
| וְ֝יַבֶּ֗שֶׁת יָדָ֥יו יָצָֽרוּ׃ | and the dry land which his hands formed. | |||||||||
| 6 | בֹּ֭אוּ | Come, | Imperative | Directive | Exhorting the congregation to come | Exhorting reverent worship of YHWH from the congregation | The hearer reflects on the nature of their worship. | The hearer feels conscientious and solemn concerning the nature of their worship. | The hearer comes to worship reverently in the temple. | |
| נִשְׁתַּחֲוֶ֣ה | let us bow down | Imperative | Directive | Exhorting the congregation to bow down | ||||||
| וְנִכְרָ֑עָה | and kneel! | Imperative | Directive | Exhorting the congregation to kneel | ||||||
| נִ֝בְרְכָ֗ה לִֽפְנֵי־יְהוָ֥ה עֹשֵֽׂנוּ׃ | Let us kneel down before YHWH, our maker, | Imperative | Directive | Exhorting the congregation to kneel down before YHWH | ||||||
| 7 | כִּ֘י ה֤וּא אֱלֹהֵ֗ינוּ | because he is our God | Declarative | Assertive | Reminding the congregation why they should worship YHWH reverently—YHWH is their maker and their God | The hearer feels confident in their relationship with YHWH, but also conscientious about the past. | ||||
| וַאֲנַ֤חְנוּ עַ֣ם מַ֭רְעִיתוֹ וְצֹ֣אן יָד֑וֹ | and we are the people he shepherds, the flock led by his hand. | Declarative | Assertive | Reminding the congregation why they should worship YHWH reverently—they are YHWH's flock | The hearer begins to remember the people's history of being led through the wilderness like a flock (Ps 78:52) | • See imagery table for "flock." • The image anticipates the Meriba/Massah content, since YHWH shepherded his people through the desert (cf. Ps 78:52). Nevertheless, the desired image would have been that of Ps 23:1-2. | ||||
| הַ֝יּ֗וֹם אִֽם־בְּקֹל֥וֹ תִשְׁמָֽעוּ׃ | Today, if you want to obey his voice... | Imperative | Directive | Decreeing the nature of appropriate worship | Decreeing the nature of appropriate worship | The hearer realizes that it is possible to not want to obey YHWH's voice. | The hearer feels a longing to fulfill this condition. | The hearer listens carefully. The hearer examines the nature of their posture in worship before YHWH. | • "The rhetorical function of this contrast and consequently of the whole psalm is to warn the readers/listeners and convince them that their association with Yahweh should not be taken for granted. Yahweh's greatness and the people's own history is appealed to in order to do this. The initial recipients, but also all future readers of the psalm, are warned on grounds of the past to be obedient to Yahweh." (Prinsloo 1995, 406) | |
| 8 | אַל־תַּקְשׁ֣וּ לְ֭בַבְכֶם כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה בַּמִּדְבָּֽר׃ | "Do not harden your heart as [at] Meribah, as [on] the day of Massah in the wilderness, | The hearer thinks, "We should not put YHWH to the test like this." | The hearer feels ashamed of their ancestors. The hearer feels a longing to worship YHWH reverently and appropriately, hopeful that they will enter into YHWH's rest. | ||||||
| 9 | אֲשֶׁ֣ר נִ֭סּוּנִי אֲבוֹתֵיכֶ֑ם | where your ancestors put me to the test. | The hearer takes care not to behave like the ancestors. | • 1 Cor 10:5-7: "God was not pleased with most of them; their bodies were scattered in the wilderness. Now these things occurred as examples to keep us from setting our hearts on evil things as they did. Do not be idolaters, as some of them were" (NIV) • Idolatry, i.e., not taking v. 3 into account, led to a utilitarian attitude towards YHWH and a longing for comfort and blessings, rather than a covenant relationship with the provider of blessing and rest. | ||||||
| בְּ֝חָנ֗וּנִי | They tested me. | Declarative | Assertive | Reminding the congregation of the nature of inappropriate worship. | ||||||
| גַּם־רָא֥וּ פָעֳלִֽי׃ | They had even seen my work! | Declarative | Assertive | Explaining the paradox of the ancestors' inappropriate worship. | ||||||
| 10 | אַרְבָּ֘עִ֤ים שָׁנָ֨ה׀ אָ֘ק֤וּט בְּד֗וֹר | For forty years I was disgusted with a generation | Declarative | Assertive | Describing the extent of YHWH's reaction. | The hearer thinks the same outcome will fall upon their generation if they put YHWH to the test. | ||||
| וָאֹמַ֗ר | and I would think: | Declarative • "Declarative" • "Declarative" • "Declarative" | Assertive • "Assertive" • "Assertive" • "Commissive" | Describing YHWH's evaluation of the ancestors. • "Evaluating the ancestors' treatment of YHWH." • "Explaining the result of the ancestors' treatment of YHWH." • "Promising the ancestors would not enter the promised land." | ||||||
| עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם | 'They are a people whose heart strays | |||||||||
| וְ֝הֵ֗ם לֹא־יָדְע֥וּ דְרָכָֽי׃ | and they do not recognize my ways. | |||||||||
| 11 | אֲשֶׁר־נִשְׁבַּ֥עְתִּי בְאַפִּ֑י | [They are a people] about whom I swore in my anger, | ||||||||
| אִם־יְ֝בֹא֗וּן אֶל־מְנוּחָתִֽי׃ | "They will not enter into my place of rest!"'" | The hearer examines him/herself before resuming worship of YHWH. |
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.
Emotional Analysis Chart
If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.
| Emendations/Revocalizations legend | |
|---|---|
| *Emended text* | Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation. |
| *Revocalized text* | Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization. |
| Verse | Text (Hebrew) | Text (CBC) | The Psalmist Feels | Emotional Analysis Notes |
|---|---|---|---|---|
| 1 | לְ֭כוּ | Come, | ||
| נְרַנְּנָ֣ה לַיהוָ֑ה | let us shout for joy to YHWH! | • Full of joy in the God they are crying out to | ||
| נָ֝רִ֗יעָה לְצ֣וּר יִשְׁעֵֽנוּ׃ | Let us cry out to the rock of our salvation! | |||
| 2 | נְקַדְּמָ֣ה פָנָ֣יו בְּתוֹדָ֑ה | Let us approach his presence with praise; | • Full of awe, caused by YHWH's presence | |
| בִּ֝זְמִר֗וֹת נָרִ֥יעַֽ לֽוֹ׃ | in songs we will cry out to him | • Full of joy, expressed by their songs | ||
| 3 | כִּ֤י אֵ֣ל גָּד֣וֹל יְהוָ֑ה וּמֶ֥לֶךְ גָּ֝ד֗וֹל עַל־כָּל־אֱלֹהִֽים׃ | because YHWH is a great God and a great king over all gods, | • In awe and confident in YHWH's superiority over any other powers | |
| 4 | אֲשֶׁ֣ר בְּ֭יָדוֹ מֶחְקְרֵי־אָ֑רֶץ | [a God] in whose hand are the unexplored depths of the earth | ||
| וְתוֹעֲפ֖וֹת הָרִ֣ים לֽוֹ׃ | and the peaks of the mountains are his; | |||
| 5 | אֲשֶׁר־ל֣וֹ הַ֭יָּם | to whom belongs the sea | ||
| וְה֣וּא עָשָׂ֑הוּ | —he made it— | |||
| וְ֝יַבֶּ֗שֶׁת יָדָ֥יו יָצָֽרוּ׃ | and the dry land which his hands formed. | |||
| 6 | בֹּ֭אוּ | Come, | • Reverent in their approach | |
| נִשְׁתַּחֲוֶ֣ה | let us bow down | • The verb חוה is "to bow down; hence: = action by which humans lay themselves down on the ground in front of another human or a deity, ► as an act of submission or respect" (SDBH) | ||
| וְנִכְרָ֑עָה | and kneel! | • The verb כרע is an "action by which humans kneel down in order to show respect" (SDBH) | ||
| נִ֝בְרְכָ֗ה לִֽפְנֵי־יְהוָ֥ה עֹשֵֽׂנוּ׃ | Let us kneel down before YHWH, our maker, | • Solemn and conscientious that it is YHWH, their maker (the same one described in vv. 3-5), to whom they bow the knee | • The verb ברך is an "action by which humans fall on their knees, in order to show respect" (SDBH) | |
| 7 | כִּ֘י ה֤וּא אֱלֹהֵ֗ינוּ | because he is our God | • Confident that YHWH is their God | |
| וַאֲנַ֤חְנוּ עַ֣ם מַ֭רְעִיתוֹ וְצֹ֣אן יָד֑וֹ | and we are the people he shepherds, the flock led by his hand. | • Confident in their position as YHWH's flock, but also conscientious that the hand that shepherds them is the same hand to which belong the unexplored depths of the earth and solemn concerning the fact that YHWH's flocks have not always been faithful or enjoyed their desired end | • See assumptions table and speech act notes. | |
| הַ֝יּ֗וֹם אִֽם־בְּקֹל֥וֹ תִשְׁמָֽעוּ׃ | Today, if you want to obey his voice... | • Pensive and serious about the expectations upon those who would approach YHWH's presence today | ||
| 8 | אַל־תַּקְשׁ֣וּ לְ֭בַבְכֶם כִּמְרִיבָ֑ה כְּי֥וֹם מַ֝סָּ֗ה בַּמִּדְבָּֽר׃ | "Do not harden your heart as [at] Meribah, as [on] the day of Massah in the wilderness, | • Ashamed of their ancestors' treatment of YHWH | |
| 9 | אֲשֶׁ֣ר נִ֭סּוּנִי אֲבוֹתֵיכֶ֑ם | where your ancestors put me to the test. | • Disappointed by their ancestors' treatment of YHWH | |
| בְּ֝חָנ֗וּנִי | They tested me. | |||
| גַּם־רָא֥וּ פָעֳלִֽי׃ | They had even seen my work! | |||
| 10 | אַרְבָּ֘עִ֤ים שָׁנָ֨ה׀ אָ֘ק֤וּט בְּד֗וֹר | For forty years I was disgusted with a generation | • Hesitant and conscientious concerning approaching YHWH in light of his disgust for no less than forty years | • The verb קוט is "to experience a deep loathing for a person or condition" (SDBH) |
| וָאֹמַ֗ר | and I would think: | |||
| עַ֤ם תֹּעֵ֣י לֵבָ֣ב הֵ֑ם | 'They are a people whose heart strays | • Ashamed of their ancestors' tendency to stray • "Disgusted by their tendency to stray" | ||
| וְ֝הֵ֗ם לֹא־יָדְע֥וּ דְרָכָֽי׃ | and they do not recognize my ways. | |||
| 11 | אֲשֶׁר־נִשְׁבַּ֥עְתִּי בְאַפִּ֑י | [They are a people] about whom I swore in my anger, | • Worried by YHWH's anger • "Enraged by the people's unfaithfulness" |
• YHWH's anger is "state of extreme displeasure" (SDBH) |
| אִם־יְ֝בֹא֗וּן אֶל־מְנוּחָתִֽי׃ | "They will not enter into my place of rest!"'" | • Worried by their ancestors' end • Pensive and longing concerning their own entrance into YHWH's rest • "Determined to carry out his oath" |
Summary Visual
(Click visual to enlarge).
Bibliography
- Atkinson, Ian. 2025. "Parentheticals in Biblical Hebrew Prophetic and Poetic Literature," in Vetus Testamentum. Published online 19th August 2025. doi:10.1163/15685330-bja10226.
- Atkinson, Ian. 2026a. "Aposiopesis, Anacoluthon & Compound Subordinate Clauses," in The Cambridge Grammar of Biblical Hebrew. Edited by Geoffrey Khan. Cambridge: Open Book Publishers and University of Cambridge.
- Atkinson, Ian. 2026b. Word Order in Biblical Hebrew: The Economy and Iconicity of Fronted Constructions. University Park, PA: Eisenbrauns.
- Barthélemy, Dominique, et al. 2005. Critique textuelle de l’Ancien Testament: Tome 4. Psaumes. Fribourg / Göttingen: Vandenhoeck Ruprecht.
- Blau, Joshua. 1982. "An Adverbial Construction in Hebrew and Arabic: Sentence Adverbials in Fronted Position separated from the Rest of the Sentence," in Proceedings of the Israel Academy of Sciences and Humanities 6, vol. 1: 1-103.
- Braulik, Georg. 1986. "Gottes Ruhe—Das Land oder der Tempel? Zu Psalm 95,11." Pages 33-44 in E. Haag and F.L. Hossfeld (eds.) Freude an der Weisung des Herrn: Beiträge zur Theologie der Psalmen, SBB 13. Stuttgart: Katholisches Bibelwerk.
- Conklin, Blane. 2011. Oath Formulas in Biblical Hebrew. Winona Lake, IN: Eisenbrauns.
- Delitzsch, Franz. 1877. Biblical Commentary on the Psalms: Vol. 3. Edinburgh: T&T Clark.
- Fassberg, Steven E. 2019. An Introduction to the Syntax of Biblical Hebrew (Hebrew: מבוא לתחביר לשון המקרא). Jerusalem: The Bialik Institute.
- Fokkelman, Jan P. 2003. Major Poems of the Hebrew Bible: at the Interface of Prosody and Structural Analysis. Assen: Royal van Gorcum.
- GKC = Gesenius, Wilhelm & Kautsch, Emil. 1909. A. E. Cowley (trans.) Gesenius' Hebrew Grammar. Oxford: Clarendon Press.
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- Ḥakham, Amos. 1979. ספר תהלים: ספרים ג–ה (in Hebrew; The Book of Psalms: Books 3-5). Jerusalem: Mossad Harav Kook.
- Holmstedt, Robert D. 2016. The Relative Clause in Biblical Hebrew. Winona Lake, IN: Eisenbrauns.
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- Howard, D. M. 1997. The Structure of Psalms 93-100. Winona Lake, IN: Eisenbrauns.
- Jerome, Saint and Marie Liguori Ewald. 1996. The Homilies of Saint Jerome, Volume 2. Washington, D.C.: Catholic University of America Press.
- JM = Joüon, Paul & Muraoka, Takamitsu. 2006. A Grammar of Biblical Hebrew. Rome: Pontificio Istituto Biblico.
- Khan, Geoffrey. 2026. "Yiqṭol," in The Cambridge Grammar of Biblical Hebrew. Edited by Geoffrey Khan. Cambridge: Open Book Publishers and University of Cambridge.
- Lambert, Mayer. 1898. "L'article dans la poésie hébraïque," in Revue des études juives, vol. 37, n. 74:203-209.
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- Matthews, P. H. 2014. The Concise Oxford Dictionary of Linguistics. Oxford: Oxford University Press.
- Meier, Samuel, A. 1992. Speaking of Speaking: Marking Direct Discourse in the Hebrew Bible. Leiden: Brill.
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- Prinsloo, W. S. 1995. "Psalm 95: If only you will listen to his voice!" Pages 393-410 in M. Daniel Carroll R; David J. A Clines; Philip R Davies & J. W Rogerson (eds.) The Bible in Human Society: Essays in Honour of John Rogerson. Sheffield: Sheffield Academic Press.
- Rashi. Rashi on Psalms.
- Saadia = Qafaḥ, Y. 1965. The Psalms with Translation and Commentary of Saadia Gaon (in Hebrew: תהלים עם תרגום פוירוש הגאון). Jerusalem: The American Academy for Jewish Research (האקדימיה האמריקאנית למדעי היהדות).
- Sasse, Hans J. 2006. “Theticity.” Pages 255-308 in Pragmatic Organization of Discourse in the Languages of Europe. Edited by Giuliano Bernini and Marcia L. Schwarz. Berlin: Mouton de Gruyter.
- Savran, George W. 2003. "The Contrasting Voices of Psalm 95." Revue Biblique 110, no. 1: 17-32.
- Schniedewind, W. M. 1995. "'Are we his people or not?' Biblical Interpretation during Crisis." Biblica 76, no. 4: 540-550.
- Simon, Uriel. 1991. Four Approaches to the Book of Psalms: From Saadiah Gaon to Abraham ibn Ezra. New York, NY: State University of New York Press.
- Tsumura, David T. 2023. Vertical Grammar of Parallelism in Biblical Hebrew. Atlanta, GA: SBL Press.
- Van der Lugt, Pieter. 2014. Cantos and Strophes in Biblical Hebrew Poetry III: Psalms 90-150 and Psalm 1. Leiden: Brill.
- Van der Merwe, C. H. J. 2025. "Fronting in the Protasis of אִם Conditionals." Pages 69-97 in A. Hornkohl et al. (eds.) Interconnected Traditions: Semitic Languages, Literatures and Cultures: A Festschrift for Geoffrey Khan. Volume 1: Hebrew and the Wider Semitic World. Cambridge: Open Book Publishers & University of Cambridge.
- Van Petegem, Pieter Bob. 2008. "Sur le Psaume 95." Scandinavian Journal of the Old Testament 22, vol. 2: 237-251.
- Walter et al. The Old Testament in Syriac according to the Peshitta version. Part 2, fasc. 3, Liber psalmorum : The Book of Psalms. Edited on behalf of the International Organization for the Study of the Old Testament by the Peshitta Institute Leiden. Leiden: Brill.
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Footnotes
- ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
- ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
- ↑ See Sasse 2006.
- ↑ van der Merwe 2025, 85ff.