1
καὶ ἐλάλησεν Δαυιδ τῷ κυρίῳ τοὺς λόγους τῆς ᾠδῆς ταύτης ἐν ᾗ ἡμέρᾳ ἐξείλατο αὐτὸν κύριος ἐκ χειρὸς πάντων τῶν ἐχθρῶν αὐτοῦ καὶ ἐκ χειρὸς Σαουλ
And David spoke to the LORD the words of this song, in the day in which the LORD delivered him out of the hand of all his enemies and out of the hand of Saul.
The prose superscription (matched almost verbatim at Ps 17:1 LXX, where it is part of the psalm title) frames the whole poem as direct speech 'to the LORD.' The relative clause ἐν ᾗ ἡμέρᾳ ἐξείλατο specifies the occasion: total deliverance from all enemies, climactically singled out as ἐκ χειρὸς Σαουλ, the long persecution that dominates 1 Kingdoms.
Word-by-word analysis· 26 words
καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (narrative speech-introduction)→ constative aorist (single completed speech-act)λαλέω: 'speak / utter'; renders דִּבֶּר; the cognate object construction ἐλάλησεν … τοὺς λόγους ('spoke the words') is a Hebraism (דִּבֶּר אֶת־דִּבְרֵי); here the act of 'speaking' a sung poem treats the psalm as authoritative, recited address to YHWH.
ΔαυιδDavidsubject (indeclinable proper noun)→ participant identificationΔαυιδ: transliteration of Hebrew דָּוִד; indeclinable in the LXX (no case ending); the named singer-king whose deliverance is the occasion and whose royal-messianic line is the climax of the song (v. 51).
τῷtheDativearticle (with κυρίῳ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
κυρίῳLORDDativedative indirect object (addressee of the song)→ sphere or referenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the dative marks YHWH as the one to whom the entire song is addressed — this is praise spoken directly to God, not merely about him.
τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
λόγουςwordsAccusativedirect object (cognate object of ἐλάλησεν)→ object specificationλόγος: 'word / saying'; renders דָּבָר; the cognate object 'spoke the words of this song' frames the poem as a fixed, deliverable body of speech, an established text recited to YHWH.
τῆςtheGenitivearticle (with ᾠδῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ᾠδῆςsong / odeGenitivegenitive (defining: 'words of the song')→ relational specificationᾠδή: 'song / ode'; renders שִׁירָה; the term marks the following composition as a lyric poem set to music; the same word heads other great OT songs (Exod 15:1; Deut 31:30 LXX), placing David's psalm in the canonical line of victory-songs.
ταύτηςthisGenitivedemonstrative (attributive with ᾠδῆς)→ relational specificationοὗτος: the demonstrative ταύτης points forward to the song about to be sung, presenting it as a known, fixed composition.
ἐνinpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).
ᾗwhichDativerelative pronoun (with ἡμέρᾳ: 'in the day in which')→ participant reference or interestὅς, ἥ, ὅ: the relative ᾗ agrees with ἡμέρᾳ; the construction ἐν ᾗ ἡμέρᾳ ('in the day in which') is a Hebraism rendering בְּיוֹם, dating the song to the decisive day of deliverance.
ἡμέρᾳdayDativedative of time (object of ἐν)→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the 'day of deliverance' is not a single calendar date but the consummation of David's whole career of rescue, retrospectively gathered into one decisive moment of song.
ἐξείλατοdelivered / rescuedAor Mid Indic 3 Sg · ἐξαιρέωverb of the relative clause (the act commemorated)→ constative aorist (the accomplished deliverance)ἐξαιρέω (mid. ἐξαιρέομαι): 'take out / rescue / deliver'; renders הִצִּיל; the middle voice ('rescued for himself') is the key verb of the superscription and recurs in the song (the participle ἐξαιρούμενος, v. 2; ἐξείλατο, v. 20), binding the narrative frame to the poem's confession that YHWH is 'the one who delivers me.'
αὐτὸνhimAccusativedirect object of ἐξείλατο (David)→ participant referenceαὐτός: third-person pronoun; the accusative αὐτόν refers to David — the object of YHWH's rescuing action in the narrative frame before the poem shifts to first-person address.
κύριοςLORDNominativesubject of ἐξείλατο→ participant prominenceκύριος: rendering of יהוה; YHWH is the explicit subject of the deliverance, establishing at the outset that every rescue narrated in the song is his act.
ἐκout ofpreposition + genitive (source / separation)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source / separation).
χειρὸςhandGenitivegenitive object of ἐκ ('out of the hand')→ relational specificationχείρ: 'hand'; the idiom ἐκ χειρός ('out of the hand of') renders מִיַּד, a Hebraism for deliverance from someone's power or grasp; the doubling (ἐκ χειρὸς … καὶ ἐκ χειρὸς Σαουλ) singles out Saul as the archetypal enemy.
πάντωνallGenitiveattributive (with ἐχθρῶν: 'all his enemies')→ relational specificationπᾶς: 'all / every'; the totalizing πάντων frames the deliverance as comprehensive — from the whole array of David's foes — before Saul is named as the supreme instance.
τῶνtheGenitivearticle (with ἐχθρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρῶνenemiesGenitivegenitive of relationship (with χειρός: 'hand of his enemies')→ relational specificationἐχθρός: 'enemy / foe'; renders אֹיֵב; the ἐχθροί are the recurring antagonists of the whole song (vv. 4, 18, 38, 41, 49), against whom YHWH's deliverance and David's victory are displayed.
αὐτοῦhisGenitivegenitive of possession (David's enemies)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (David's enemies).
καὶandcoordinate conjunction (epexegetical: singling out Saul)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκout ofpreposition + genitive (repeated for emphasis)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (repeated for emphasis).
χειρὸςhandGenitivegenitive object of ἐκ (second occurrence)→ relational specificationχειρὸς: meaning 'hand'; it serves as genitive object of ἐκ (second occurrence).
ΣαουλSaulgenitive of relationship (indeclinable: 'hand of Saul')→ participant identificationΣαουλ: transliteration of Hebrew שָׁאוּל; indeclinable in the LXX; Saul, Israel's first king and David's relentless pursuer through 1 Kingdoms, is named as the climactic, personal enemy from whom YHWH delivered David — the deliverance that made his kingship possible.
2
καὶ εἶπεν κύριε πέτρα μου καὶ ὀχύρωμά μου καὶ ἐξαιρούμενός με ἐμοί
And he said: O LORD, my rock and my fortress and the one who delivers me for me,
The poem proper begins with a vocative invocation (κύριε) followed by a chain of metaphorical predicates in apposition — rock, fortress, deliverer. There are no finite verbs in v. 2; the nominatives stand as exclamatory predications of who YHWH is to David, setting the confessional tone of the whole psalm.
Word-by-word analysis· 12 words
καὶandnarrative conjunction (introducing the quoted song)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introducing formula)→ constative aorist (introduces the recited song)λέγω: 'say'; the aorist εἶπεν introduces the words of the song as direct speech; the shift from ἐλάλησεν (v. 1, the act of singing) to εἶπεν marks the transition from narrative frame to quoted poem.
κύριεO LORDVocativevocative (direct address to YHWH)→ direct addressκύριος (voc. κύριε): rendering of יהוה; the vocative opens the song with direct address — David speaks to God, not about him; the whole psalm is structured as second-person prayer-praise to YHWH.
πέτραrockNominativepredicate nominative in apposition (vocative sense)→ participant prominenceπέτρα: 'rock / crag'; renders סֶלַע (here; in the Ps 17 parallel στερέωμα / βοηθός render other epithets); the rock-image evokes an inaccessible mountain stronghold — YHWH as the place of refuge to which David flees, a metaphor born of David's wilderness years among the crags of Judah.
μουmyGenitivepossessive genitive (with πέτρα)→ relational specificationἐγώ (gen. μου): the possessive 'my' personalizes each metaphor; the relentless repetition of μου through vv. 2–3 makes the strophe an intimate appropriation of YHWH as David's own refuge.
καὶandcoordinate conjunction (linking metaphors)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀχύρωμάfortress / strongholdNominativepredicate nominative (second metaphor)→ participant prominenceὀχύρωμα: 'fortress / stronghold / fortified place'; renders מְצוּדָה / מְצוּדָתִי; the term denotes a fortified citadel; paired with πέτρα it builds the picture of YHWH as both natural crag and built defense — total security against assault.
μουmyGenitivepossessive genitive (with ὀχύρωμα)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὀχύρωμα).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξαιρούμενόςdelivering / the one who deliversPres Mid Part Nom Sg Masc · ἐξαιρέωsubstantival participle (predicate: 'my deliverer')→ customary/durative present (YHWH's habitual rescuing)ἐξαιρέω (mid. part.): 'the one who delivers / rescues'; the same verb as ἐξείλατο in v. 1, here as a present middle participle — the deliverance is not merely a past act but YHWH's ongoing characteristic; renders מְפַלְטִי ('my deliverer').
μεmeAccusativedirect object of ἐξαιρούμενος→ participant referenceἐγώ (acc. με): the object of the rescuing participle; David is the one delivered, the constant 'me' of the song's first-person confession.
ἐμοίfor meDativedative of advantage (emphatic: 'for me' / 'mine')→ participant reference or interestἐγώ (dat. ἐμοί): the emphatic dative caps the line; it likely renders a Hebrew suffix of advantage ('my deliverer' / 'who delivers me for myself'), intensifying the personal possession of YHWH as David's own rescuer.
3
ὁ θεός μου φύλαξ ἔσται μου πεποιθὼς ἔσομαι ἐπ᾿ αὐτῷ ὑπερασπιστής μου καὶ κέρας σωτηρίας μου ἀντιλήμπτωρ μου καὶ καταφυγή μου σωτηρίας μου ἐξ ἀδίκου σώσεις με
my God shall be my guardian; trusting will I be in him, my shield and horn of my salvation, my helper and my refuge of my salvation; from the unjust man you will save me.
v. 3 extends the metaphor-chain (shield, horn of salvation, helper, refuge) but now introduces finite verbs: φύλαξ ἔσται μου ('he shall be my guardian'), πεποιθὼς ἔσομαι ('I shall be trusting'), and the climactic σώσεις με ('you will save me'). The shift from third person (ἔσται) to second-person address (σώσεις) within the verse is characteristic of the psalm's fluid address.
Word-by-word analysis· 27 words
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject (of ἔσται)→ participant prominenceθεός: 'God'; renders אֱלֹהִים / אֵל; ὁ θεός μου ('my God') continues the possessive intimacy of the invocation; the same phrase recurs as the refrain-anchor of the song (vv. 7, 22, 30, 47).
μουmyGenitivepossessive genitive (with θεός)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θεός).
φύλαξguardian / keeperNominativepredicate nominative (with ἔσται)→ participant prominenceφύλαξ: 'guard / keeper / protector'; renders צוּר ('rock') in this version by a guardian-image; φύλαξ becomes a key epithet recurring at v. 47 (ὁ φύλαξ μου … ὁ φύλαξ τῆς σωτηρίας μου), framing YHWH as the vigilant protector of David's life.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίcopula (predicating φύλαξ of God)→ predictive/gnomic future (settled confidence)εἰμί (fut. ἔσται): 'will be'; the future expresses settled confidence — God 'will be' David's guardian, a confession of trust projected over the whole future.
μουmyGenitivepossessive genitive (with φύλαξ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with φύλαξ).
πεποιθὼςtrusting / having trustedPerf Act Part Nom Sg Masc · πείθωpredicate participle (periphrastic with ἔσομαι: 'I will be trusting')→ perfect of settled state (abiding trust)πείθω (perf. act. part. πεποιθώς): 'to trust / rely on'; the second perfect πέποιθα has present force ('I trust / am confident'); the periphrasis πεποιθὼς ἔσομαι ('I shall be trusting') renders אֶחֱסֶה־בּוֹ ('I take refuge in him'), expressing abiding reliance; cf. the cognate πεποιθόσιν at v. 31.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίcopula (periphrastic with πεποιθώς)→ predictive future (confession of ongoing trust)εἰμί (fut. ἔσομαι): forms the periphrastic future with πεποιθώς; the first-person future marks David's resolve to keep trusting in YHWH.
ἐπ᾿in / uponpreposition + dative (object of trust; elided before vowel)→ spatial or relational framingἐπί + dative: 'upon / in'; with verbs of trusting (πέποιθα ἐπί) it marks the object of reliance — 'trusting in him'; a standard LXX construction for faith placed on God.
αὐτῷhimDativedative object of ἐπί (object of trust)→ participant reference or interestαὐτός (dat. αὐτῷ): refers to YHWH; the object of David's trust.
ὑπερασπιστήςshield / protectorNominativepredicate nominative (further metaphor in apposition)→ participant prominenceὑπερασπιστής: 'one who holds a shield over, defender'; renders מָגֵן ('shield'); the agent-noun (from ὑπερασπίζω, 'to shield over') pictures YHWH actively covering David in battle; recurs at v. 31 (ὑπερασπιστής … πᾶσιν τοῖς πεποιθόσιν ἐπ᾿ αὐτῷ).
μουmyGenitivepossessive genitive (with ὑπερασπιστής)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὑπερασπιστής).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κέραςhornNominativepredicate nominative ('horn of my salvation')→ participant prominenceκέρας: 'horn'; renders קֶרֶן; the horn is a stock OT metaphor for strength and triumphant power (cf. the horn of the bull); 'horn of my salvation' (κέρας σωτηρίας μου) means the mighty power by which David is saved — language taken up at Luke 1:69 of the Davidic Messiah.
σωτηρίαςof salvationGenitivegenitive (defining: 'horn of salvation')→ relational specificationσωτηρία: 'salvation / deliverance / safety'; renders יֵשַׁע / יְשׁוּעָה; σωτηρία is a leitmotif of the song (vv. 3, 36, 47, 51), denoting concrete rescue from enemies that climaxes in the salvation of YHWH's anointed king (v. 51).
μουmyGenitivepossessive genitive (with σωτηρίας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σωτηρίας).
ἀντιλήμπτωρhelper / protectorNominativepredicate nominative (further metaphor)→ participant prominenceἀντιλήμπτωρ: 'helper / supporter / one who takes hold in defense'; renders מִשְׂגָּב ('high refuge') or similar; the agent-noun (from ἀντιλαμβάνομαι, 'take hold of, come to the aid of') is a favorite LXX epithet for God as the one who grasps and upholds the endangered.
μουmyGenitivepossessive genitive (with ἀντιλήμπτωρ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἀντιλήμπτωρ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
καταφυγήrefugeNominativepredicate nominative ('my refuge')→ participant prominenceκαταφυγή: 'refuge / place of flight for safety'; renders מָנוֹס ('place of escape'); the term completes the cluster of safety-metaphors, picturing YHWH as the place David flees to for sanctuary.
μουmyGenitivepossessive genitive (with καταφυγή)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with καταφυγή).
σωτηρίαςof salvationGenitivegenitive (defining: 'refuge of my salvation')→ relational specificationσωτηρία: repeated here ('my refuge of my salvation'); the doubling underscores that all these epithets converge on a single reality — YHWH as the source of David's rescue.
μουmyGenitivepossessive genitive (with σωτηρίας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σωτηρίας).
ἐξfrompreposition + genitive (source of danger)→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of danger).
ἀδίκουan unjust man / wrongdoingGenitivegenitive object of ἐξ (substantivized adjective: 'the unjust')→ relational specificationἄδικος: 'unjust / wrongdoer'; substantivized here ('from the unjust one' / 'from injustice'), renders חָמָס ('violence'); names the threat from which David is saved — the violent, lawless adversary.
σώσειςyou will saveFut Act Indic 2 Sg · σῴζωmain verb (direct address to YHWH: 'you will save me')→ predictive future (confident expectation of rescue)σῴζω: 'save / rescue / preserve'; renders יָשַׁע; the shift to second-person σώσεις ('you will save me') turns the metaphor-chain into direct petition-confidence; cognate with σωτηρία, it ties the cluster of epithets to the act of saving David from the lawless foe.
μεmeAccusativedirect object of σώσεις→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of σώσεις.
4
αἰνετὸν ἐπικαλέσομαι κύριον καὶ ἐκ τῶν ἐχθρῶν μου σωθήσομαι
Praiseworthy is he; I will call upon the LORD, and from my enemies I shall be saved.
v. 4 caps the opening strophe with the song's thesis-statement: calling on the praiseworthy LORD results in salvation from enemies. The verse anticipates the whole movement of the psalm — invocation (ἐπικαλέσομαι, repeated at v. 7) leading to deliverance (σωθήσομαι, the passive of divine rescue).
Word-by-word analysis· 9 words
αἰνετὸνpraiseworthyAccusativepredicate adjective / object complement (with κύριον: 'as praiseworthy')→ object specificationαἰνετός: 'worthy of praise, to be praised'; verbal adjective from αἰνέω ('praise'); renders מְהֻלָּל ('praised one'); the accusative αἰνετόν qualifies κύριον — David calls on the LORD precisely 'as the praiseworthy one,' fusing petition and praise.
ἐπικαλέσομαιI will call uponFut Mid Indic 1 Sg · ἐπικαλέωmain verb (vow of invocation)→ predictive/voluntative future (resolve to call on the LORD)ἐπικαλέω (mid. ἐπικαλέομαι): 'call upon / invoke'; renders אֶקְרָא; the middle 'call upon (for oneself)' is the standard verb for invoking God in prayer; repeated at v. 7 (ἐν τῷ θλίβεσθαί με ἐπικαλέσομαι κύριον), it knits the invocation to the cry-from-distress strophe.
κύριονLORDAccusativedirect object of ἐπικαλέσομαι→ object specificationκύριος: rendering of יהוה; the object of invocation; calling on the divine name is itself the act that secures deliverance.
καὶandcoordinate conjunction (result-linking: 'and so')→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκfrompreposition + genitive (source of deliverance)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source of deliverance).
τῶνtheGenitivearticle (with ἐχθρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρῶνenemiesGenitivegenitive object of ἐκ ('from my enemies')→ relational specificationἐχθρός: 'enemy'; the same foes named in v. 1; deliverance 'from my enemies' is the concrete content of the salvation David expects.
μουmyGenitivepossessive genitive (with ἐχθρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐχθρῶν).
σωθήσομαιI shall be savedFut Pass Indic 1 Sg · σῴζωmain verb (passive of divine deliverance)→ predictive future (confident expectation of rescue)σῴζω (fut. pass. σωθήσομαι): 'be saved / rescued'; the divine passive ('I shall be saved' = YHWH will save me) makes God the implied agent of deliverance; cognate with σώσεις (v. 3) and σωτηρία, it completes the thesis: invocation of the praiseworthy LORD yields salvation from enemies.
5
ὅτι περιέσχον με συντριμμοὶ θανάτου χείμαρροι ἀνομίας ἐθάμβησάν με
For the breakers of death encompassed me, the torrents of lawlessness terrified me;
ὅτι ('for') opens the distress-strophe, supplying the situation behind the invocation. Death is personified as an encircling flood — συντριμμοί ('shatterings / breakers') and χείμαρροι ('torrents') of lawlessness sweep over the psalmist. The watery imagery anticipates the rescue 'from many waters' at v. 17.
Word-by-word analysis· 9 words
ὅτιfor / becausecausal conjunction (introducing the distress that prompts the cry)→ discourse linkage or contrastὅτι: 'for / because'; renders כִּי; introduces the description of mortal danger that grounds David's invocation; the same ὅτι recurs structurally (vv. 22, 23, 29, 30) to mark grounds and explanations throughout the song.
περιέσχονencompassed / surroundedAor Act Indic 3 Pl · περιέχωmain verb (subject συντριμμοί: the perils encircle)→ constative aorist (the encircling onslaught)περιέχω: 'surround / encompass / hem in'; renders אֲפָפֻנִי ('encompassed me'); the verb pictures David engulfed on every side by death's flood — a total siege of mortal danger.
μεmeAccusativedirect object of περιέσχον→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of περιέσχον.
συντριμμοὶbreakers / shatteringsNominativesubject of περιέσχον→ participant prominenceσυντριμμός: 'crushing / breaking / shattering'; renders מִשְׁבְּרֵי ('breakers / waves') of death; the watery breakers of death personify mortal danger as a destroying surf; the plural intensifies the relentlessness of the assault.
θανάτουof deathGenitivegenitive (defining: 'breakers of death')→ relational specificationθάνατος: 'death'; renders מָוֶת; death is the threefold refrain of vv. 5–6 (συντριμμοὶ θανάτου, ὠδῖνες θανάτου, σκληρότητες θανάτου), figured as a personified power closing in on the psalmist.
χείμαρροιtorrents / wadis in floodNominativesubject of ἐθάμβησαν (parallel to συντριμμοί)→ participant prominenceχείμαρρος: 'winter-torrent / flash-flood'; renders נַחֲלֵי ('torrents'); the sudden, destructive flood of a desert wadi is a vivid image of overwhelming, life-threatening force; here the torrents 'of lawlessness' (ἀνομίας) personify wicked violence.
ἀνομίαςof lawlessnessGenitivegenitive (defining: 'torrents of lawlessness')→ relational specificationἀνομία: 'lawlessness / iniquity'; renders בְלִיַּעַל ('worthlessness / destruction') here; the torrents of lawlessness are the assaults of the wicked, the human face of the deadly flood that engulfs David.
ἐθάμβησάνterrified / dismayedAor Act Indic 3 Pl · θαμβέωmain verb (subject χείμαρροι)→ constative aorist (the moment of dread)θαμβέω: 'astound / terrify / strike with dread'; renders יְבַעֲתֻנִי ('terrified me'); the verb captures the paralyzing fear induced by the flood of lawlessness — the psalmist is overwhelmed not only physically but psychologically.
μεmeAccusativedirect object of ἐθάμβησαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐθάμβησαν.
6
ὠδῖνες θανάτου ἐκύκλωσάν με προέφθασάν με σκληρότητες θανάτου
the pangs of death surrounded me, the hardships of death came upon me first;
v. 6 intensifies v. 5 with a tighter image: the 'pangs' (ὠδῖνες, birth-throes) and 'hardships' (σκληρότητες) of death encircle and forestall the psalmist. The verb προέφθασαν ('came before / forestalled') depicts death racing ahead to ambush him — the same verb returns at v. 19 of the enemies.
Word-by-word analysis· 8 words
ὠδῖνεςpangs / birth-throesNominativesubject of ἐκύκλωσαν→ participant prominenceὠδίς (pl. ὠδῖνες): 'birth-pang / throe'; renders חֶבְלֵי ('cords' / 'pangs'); the Hebrew is ambiguous between 'cords' and 'pangs,' and the LXX chose the agonizing-pangs image — death convulses David like labor-pains, an image of inescapable, gripping torment.
θανάτουof deathGenitivegenitive (defining: 'pangs of death')→ relational specificationθάνατος: 'death'; the second of the death-refrains in this strophe.
ἐκύκλωσάνsurrounded / encircledAor Act Indic 3 Pl · κυκλόωmain verb (subject ὠδῖνες)→ constative aorist (the closing-in of death)κυκλόω: 'encircle / surround / ring around'; renders סַבֻּנִי ('surrounded me'); the encircling reinforces the imagery of total siege begun with περιέσχον (v. 5) — death rings David with no avenue of escape.
μεmeAccusativedirect object of ἐκύκλωσαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐκύκλωσαν.
προέφθασάνcame upon first / forestalledAor Act Indic 3 Pl · προφθάνωmain verb (subject σκληρότητες)→ constative aorist (death's preemptive assault)προφθάνω: 'anticipate / come before / forestall'; renders קִדְּמֻנִי ('confronted / met me'); the verb depicts death's hardships racing ahead to ambush David before he can flee; the same verb returns at v. 19 (προέφθασάν με … ἐν ἡμέρᾳ θλίψεώς μου) of the enemies.
μεmeAccusativedirect object of προέφθασαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προέφθασαν.
σκληρότητεςhardships / hard thingsNominativesubject of προέφθασαν→ participant prominenceσκληρότης: 'hardness / severity / harsh thing'; renders מוֹקְשֵׁי ('snares') here by an image of crushing severities; the 'hardships of death' complete the threefold θανάτου refrain, sealing the picture of total mortal peril that prompts the cry of v. 7.
θανάτουof deathGenitivegenitive (defining: 'hardships of death')→ relational specificationθάνατος: 'death'; the third death-refrain, framing the strophe (συντριμμοὶ θανάτου … ὠδῖνες θανάτου … σκληρότητες θανάτου).
7
ἐν τῷ θλίβεσθαί με ἐπικαλέσομαι κύριον καὶ πρὸς τὸν θεόν μου βοήσομαι καὶ ἐπακούσεται ἐκ ναοῦ αὐτοῦ φωνῆς μου καὶ ἡ κραυγή μου ἐν τοῖς ὠσὶν αὐτοῦ
In my affliction I will call upon the LORD, and to my God I will cry out; and he will hear my voice from his temple, and my cry will be in his ears.
The articular infinitive ἐν τῷ θλίβεσθαί με ('in my being afflicted') is the hinge: out of the death-flood David calls and cries, and YHWH hears from his heavenly temple (ἐκ ναοῦ αὐτοῦ). The line picks up ἐπικαλέσομαι from v. 4 and sets up the theophany of vv. 8–16 as God's answer to the cry.
Word-by-word analysis· 27 words
ἐνinpreposition + articular infinitive (temporal: 'when / while')→ spatial or relational framingἐν + articular infinitive: a temporal construction ('in / during the …-ing'), here rendering Hebrew בְּ + infinitive; standard LXX idiom for 'when I am afflicted.'
τῷtheDativearticle (with the infinitive θλίβεσθαι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θλίβεσθαίbeing afflictedPres Pass Inf · θλίβωarticular infinitive (temporal clause: 'in my being afflicted')→ durative present (the ongoing state of distress)θλίβω (pres. pass. inf.): 'press / afflict / oppress'; renders בַּצַּר־לִי ('in my distress'); the passive infinitive frames the affliction as a state pressing in upon David — the cognate noun θλῖψις appears at v. 19 (ἐν ἡμέρᾳ θλίψεώς μου).
μεmeAccusativeaccusative subject of the infinitive→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as accusative subject of the infinitive.
ἐπικαλέσομαιI will call uponFut Mid Indic 1 Sg · ἐπικαλέωmain verb (invocation in distress)→ predictive/voluntative future (the resolve to cry out)ἐπικαλέω (mid.): 'call upon / invoke'; the same verb as v. 4; the repetition binds the programmatic vow ('I will call') to its enactment in actual distress — invocation is David's instinctive response to peril.
κύριονLORDAccusativedirect object of ἐπικαλέσομαι→ object specificationκύριος: rendering of יהוה; the one invoked from the depths of affliction.
καὶandcoordinate conjunction (parallel cola)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πρὸςtopreposition + accusative (direction of the cry)→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the cry).
τὸνtheAccusativearticle (with θεόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόνGodAccusativeaccusative object of πρός (recipient of the cry)→ object specificationθεός: 'God'; ὁ θεός μου ('my God') again personalizes the address; the parallelism κύριον // τὸν θεόν μου is synonymous, both naming YHWH as the one cried to.
μουmyGenitivepossessive genitive (with θεόν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θεόν).
βοήσομαιI will cry outFut Mid Indic 1 Sg · βοάωmain verb (parallel to ἐπικαλέσομαι)→ predictive/voluntative future (loud cry for help)βοάω (mid.): 'cry out / shout'; renders אֶקְרָא / אֲשַׁוֵּעַ; a louder, more urgent term than ἐπικαλέω, βοάω conveys the desperate shout of one in mortal danger; cognate βοήσονται (v. 42) ironically describes the enemies who cry with no one to save.
καὶandcoordinate conjunction (consequence: the cry is heard)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπακούσεταιhe will hear / heedFut Mid Indic 3 Sg · ἐπακούωmain verb (subject: YHWH; the answered cry)→ predictive future (confident expectation of being heard)ἐπακούω (mid.): 'hear / listen to / answer'; renders יִשְׁמַע; the compound ἐπ- adds the sense of attentive, responsive hearing — God not only hears but acts on the cry, which is why the theophany follows immediately.
ἐκfrompreposition + genitive (source: 'from his temple')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from his temple').
ναοῦtemple / sanctuaryGenitivegenitive object of ἐκ ('from his temple')→ relational specificationναός: 'temple / sanctuary / shrine'; renders הֵיכָל; here the heavenly palace-temple from which YHWH hears and out of which he comes to act; the cry rising to the heavenly sanctuary triggers the cosmic descent of vv. 8–16.
αὐτοῦhisGenitivepossessive genitive (with ναοῦ)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ναοῦ).
φωνῆςvoiceGenitivegenitive object of ἐπακούσεται ('hear my voice')→ relational specificationφωνή: 'voice / sound'; renders קוֹלִי; verbs of hearing in Greek take the genitive of the thing heard; David's voice penetrates to the heavenly temple — an audacious claim of access from the depths of death.
μουmyGenitivepossessive genitive (with φωνῆς)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with φωνῆς).
καὶandcoordinate conjunction (synonymous parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with κραυγή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
κραυγήcry / shoutNominativesubject (of the implied 'will be in his ears')→ participant prominenceκραυγή: 'outcry / shout / clamor'; renders שַׁוְעָתִי ('my cry for help'); the cry reaching God's ears parallels the voice heard from the temple — synonymous parallelism affirming that the desperate cry does not go unheard.
μουmyGenitivepossessive genitive (with κραυγή)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with κραυγή).
ἐνinpreposition + dative (locative: 'in his ears')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in his ears').
τοῖςtheDativearticle (with ὠσίν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ὠσὶνearsDativedative of place (object of ἐν: 'in his ears')→ sphere or referenceοὖς (dat. pl. ὠσίν): 'ear'; the anthropomorphism 'my cry in his ears' renders בְּאָזְנָיו; it asserts intimate divine attention — the cry literally reaches and remains in God's hearing, compelling response.
αὐτοῦhisGenitivepossessive genitive (with ὠσίν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὠσίν).
8
καὶ ἐταράχθη καὶ ἐσείσθη ἡ γῆ καὶ τὰ θεμέλια τοῦ οὐρανοῦ συνεταράχθησαν καὶ ἐσπαράχθησαν ὅτι ἐθυμώθη κύριος αὐτοῖς
And the earth was shaken and quaked, and the foundations of heaven were convulsed and torn apart, because the LORD was angry with them.
The theophany opens with a cosmic earthquake: earth and the foundations of heaven shake at YHWH's wrath. The piled passive verbs (ἐταράχθη, ἐσείσθη, συνεταράχθησαν, ἐσπαράχθησαν) convey overwhelming convulsion, and ὅτι ἐθυμώθη supplies the cause — divine anger on David's behalf against his foes.
Word-by-word analysis· 18 words
καὶandnarrative conjunction (theophany onset)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐταράχθηwas shaken / troubledAor Pass Indic 3 Sg · ταράσσωmain verb (subject ἡ γῆ)→ ingressive aorist (the convulsion begins)ταράσσω: 'agitate / trouble / throw into confusion'; renders וַתִּגְעַשׁ ('reeled / shook'); the passive ('was thrown into turmoil') depicts creation recoiling at the approach of its angry Maker; cf. the cognate compounds συνεταράχθησαν below.
καὶandcoordinate conjunction (paired verbs)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσείσθηquaked / was shakenAor Pass Indic 3 Sg · σείωmain verb (subject ἡ γῆ)→ ingressive aorist (the earthquake)σείω: 'shake / cause to tremble'; renders וַתִּרְעַשׁ ('quaked'); the source of the word 'seismic'; paired with ἐταράχθη it doubles the image of an earth convulsed by theophanic dread.
ἡtheNominativearticle (with γῆ)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆearthNominativesubject of ἐταράχθη / ἐσείσθη→ participant prominenceγῆ: 'earth / land'; renders אֶרֶץ; the whole earth quaking is a standard feature of OT theophany (cf. Exod 19:18; Judg 5:4; Ps 67:9 LXX) — creation itself trembles when YHWH comes in judgment.
καὶandcoordinate conjunction (second cosmic subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle (with θεμέλια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεμέλιαfoundationsNominativesubject of συνεταράχθησαν / ἐσπαράχθησαν→ participant prominenceθεμέλιον (pl. θεμέλια): 'foundation'; renders מוֹסְדוֹת; the 'foundations of heaven' (here; v. 16 has 'foundations of the world') picture the structural pillars of the cosmos shaking — the upheaval reaches the very base of creation.
τοῦtheGenitivearticle (with οὐρανοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οὐρανοῦof heavenGenitivegenitive (defining: 'foundations of heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the foundations 'of heaven' (the Ps 17 parallel reads 'of the mountains') depict the heavens as a structure resting on shakable pillars, now convulsed at YHWH's wrath.
συνεταράχθησανwere convulsed / thrown into turmoilAor Pass Indic 3 Pl · συνταράσσωmain verb (subject θεμέλια)→ ingressive aorist (total convulsion)συνταράσσω: 'throw into utter confusion / convulse together'; the compound συν- intensifies ταράσσω (cf. v. 8a) — the foundations are not merely shaken but thrown into total upheaval, the συν- suggesting the whole structure convulsing at once.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσπαράχθησανwere torn apart / convulsedAor Pass Indic 3 Pl · σπαράσσωmain verb (subject θεμέλια)→ ingressive aorist (violent rending)σπαράσσω: 'tear / convulse / rend'; the verb (used of demonic convulsions in the Gospels) conveys a violent wrenching; the foundations of heaven are 'torn' as if in spasm — the most violent term in the upheaval-sequence, climaxing the cosmic terror.
ὅτιbecausecausal conjunction (cause of the upheaval)→ discourse linkage or contrastὅτι: 'because'; supplies the cause of the cosmic convulsion — not a natural disaster but the personal wrath of YHWH.
ἐθυμώθηwas angry / enragedAor Pass Indic 3 Sg · θυμόωverb of causal clause (subject κύριος)→ ingressive aorist (the kindling of wrath)θυμόω (pass. θυμόομαι): 'be angry / enraged'; renders חָרָה ('burned with anger'); the divine θυμός ('wrath') is the engine of the entire theophany — the cosmos convulses because God is roused to anger against David's enemies; the cognate θυμοῦ recurs at v. 16.
κύριοςLORDNominativesubject of ἐθυμώθη→ participant prominenceκύριος: rendering of יהוה; named as the one whose wrath shakes the earth — the theophany is the personal coming of the covenant God to rescue his servant.
αὐτοῖςwith them / against themDativedative complement of ἐθυμώθη (object of anger)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the dative of the persons against whom anger is directed; the antecedent is David's enemies — the wrath that convulses creation is aimed at his foes, making the theophany an act of deliverance.
9
ἀνέβη καπνὸς ἐν τῇ ὀργῇ αὐτοῦ καὶ πῦρ ἐκ στόματος αὐτοῦ κατέδεται ἄνθρακες ἐξεκαύθησαν ἀπ᾿ αὐτοῦ
Smoke went up in his wrath, and fire from his mouth devours; coals were kindled from him.
The wrath now takes fiery, volcanic form: smoke rising, devouring fire from the mouth, kindled coals. The imagery fuses storm-god and volcano theophany; the present κατέδεται amid aorists makes the consuming fire vividly immediate.
Word-by-word analysis· 16 words
ἀνέβηwent up / roseAor Act Indic 3 Sg · ἀναβαίνωmain verb (subject καπνός)→ constative aorist (the rising of smoke)ἀναβαίνω: 'go up / ascend / rise'; renders עָלָה; the smoke rising 'in his wrath' from YHWH's nostrils (the Hebrew has 'smoke went up from his nostrils') depicts the divine anger as a smoldering volcanic fury about to erupt.
καπνὸςsmokeNominativesubject of ἀνέβη→ participant prominenceκαπνός: 'smoke'; renders עָשָׁן; the smoke of the divine presence recalls Sinai (Exod 19:18, ἀνέβαινεν ὁ καπνός) — theophanic smoke signaling YHWH's fiery, dangerous nearness.
ἐνinpreposition + dative (manner/cause: 'in his wrath')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (manner/cause: 'in his wrath').
τῇtheDativearticle (with ὀργῇ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀργῇwrath / angerDativedative (object of ἐν: 'in his wrath')→ sphere or referenceὀργή: 'anger / wrath'; renders אַף ('nostril / anger'); ὀργή here is near-synonymous with θυμός (v. 8), the kindled divine anger from which the fire and coals proceed; the Hebrew pun (smoke from the 'nostril/anger') is flattened to 'in his wrath.'
αὐτοῦhisGenitivepossessive genitive (with ὀργῇ)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὀργῇ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πῦρfireNominativesubject of κατέδεται→ participant prominenceπῦρ: 'fire'; renders אֵשׁ; fire 'from his mouth' is theophanic consuming fire (cf. πῦρ καταναλίσκον, Deut 4:24); the image of divine fire devouring enemies pervades OT judgment-theophany.
ἐκfrom / out ofpreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
στόματοςmouthGenitivegenitive object of ἐκ ('from his mouth')→ relational specificationστόμα: 'mouth'; renders פֶּה; fire 'from his mouth' fuses the breath-of-wrath and consuming-fire imagery; the anthropomorphism portrays YHWH's word/breath as a weapon (cf. the rod of his mouth, Isa 11:4).
αὐτοῦhisGenitivepossessive genitive (with στόματος)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with στόματος).
κατέδεταιdevours / will consumeFut Mid Indic 3 Sg · κατεσθίωmain verb (subject πῦρ)→ gnomic/vivid future (the fire's consuming action)κατεσθίω (fut. mid. κατέδομαι): 'eat up / devour / consume utterly'; the κατα- intensifies to total consumption; renders תֹּאכֵל ('devours'); the fire that proceeds from God's mouth annihilates whatever it touches — the destructive face of the theophany.
ἄνθρακεςcoalsNominativesubject of ἐξεκαύθησαν→ participant prominenceἄνθραξ (pl. ἄνθρακες): 'burning coal / live ember'; renders גֶּחָלִים ('coals'); the glowing coals kindled from YHWH picture the molten heat of his presence; the same phrase recurs at v. 13 (ἐξεκαύθησαν ἄνθρακες πυρός).
ἐξεκαύθησανwere kindled / set ablazeAor Pass Indic 3 Pl · ἐκκαίωmain verb (subject ἄνθρακες)→ ingressive aorist (the coals burst into flame)ἐκκαίω (pass. ἐκκαίομαι): 'kindle / set on fire / blaze up'; renders בָּעֲרוּ ('blazed'); the passive 'were kindled from him' makes YHWH the source of the conflagration; the verb recurs at v. 13, framing the fire-imagery of the theophany.
ἀπ᾿frompreposition + genitive (source; elided before vowel)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (source; elided before vowel).
αὐτοῦhimGenitivegenitive object of ἀπό ('from him')→ relational specificationαὐτός: refers to YHWH as the source from which the coals blaze — the burning emanates directly from the divine person.
10
καὶ ἔκλινεν οὐρανοὺς καὶ κατέβη καὶ γνόφος ὑποκάτω τῶν ποδῶν αὐτοῦ
And he bowed the heavens and came down, and thick darkness was under his feet.
The decisive movement of the theophany: YHWH bends the heavens and descends, with thick darkness (γνόφος) beneath his feet. The descent answers the cry of v. 7 from the temple — God leaves his heavenly sanctuary and comes down to rescue.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔκλινενbowed / bent downAor Act Indic 3 Sg · κλίνωmain verb (subject: YHWH)→ constative aorist (the bending of the heavens)κλίνω: 'bend / bow / incline'; renders וַיֵּט ('he bent / stretched down'); YHWH 'bows the heavens' like a tent-curtain, bringing the sky down with him as he descends — a striking image of the cosmos yielding to its Lord's downward movement.
οὐρανοὺςheavensAccusativedirect object of ἔκλινεν→ object specificationοὐρανός: 'heaven / sky'; the accusative plural οὐρανούς (a Hebraizing plural for שָׁמַיִם) is what YHWH bends; the heavens themselves become the medium of his descent.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατέβηcame down / descendedAor Act Indic 3 Sg · καταβαίνωmain verb (subject: YHWH)→ constative aorist (the descent)καταβαίνω: 'go down / descend'; renders וַיֵּרַד; the counterpart to ἀνέβη (v. 9, the smoke going up); YHWH's descent is the heart of the rescue-theophany, echoing his descent on Sinai (Exod 19:18, 20) and to see the cities of the plain (Gen 18:21).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
γνόφοςthick darkness / gloomNominativesubject (of implied copula: 'darkness was under his feet')→ participant prominenceγνόφος: 'thick darkness / murky gloom'; renders עֲרָפֶל ('dense cloud'); the storm-darkness under YHWH's feet is the standard theophanic veil (cf. Exod 20:21, Deut 4:11) — God comes wrapped in impenetrable cloud, hiding his unbearable glory.
ὑποκάτωunderneath / beneathimproper preposition + genitive ('under his feet')→ spatial or relational framingὑποκάτω: 'under / beneath'; renders תַּחַת; the thick darkness 'beneath his feet' is the storm-cloud on which YHWH treads as he descends; ὑποκάτω becomes a key word for the king's dominion later (vv. 37, 40, 48).
τῶνtheGenitivearticle (with ποδῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ποδῶνfeetGenitivegenitive (object of ὑποκάτω: 'under his feet')→ relational specificationπούς (gen. pl. ποδῶν): 'foot'; renders רַגְלָיו; the anthropomorphic 'feet' of YHWH treading the storm-cloud; later the enemies fall 'under the feet' of David (v. 39), mirroring the cosmic dominion of God.
αὐτοῦhisGenitivepossessive genitive (with ποδῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ποδῶν).
11
καὶ ἐπεκάθισεν ἐπὶ Χερουβιν καὶ ἐπετάσθη καὶ ὤφθη ἐπὶ πτερύγων ἀνέμου
And he mounted upon the cherubim and flew, and he was seen upon the wings of the wind.
YHWH rides the cherub — the living throne-bearer — and flies on the wings of the wind. The image fuses the ark-cherubim throne with the storm-chariot of the divine warrior; ὤφθη ('he was seen / appeared') marks the visible manifestation of the otherwise hidden God.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπεκάθισενmounted / sat uponAor Act Indic 3 Sg · ἐπικαθίζωmain verb (subject: YHWH)→ constative aorist (mounting the cherub-chariot)ἐπικαθίζω: 'set upon / mount / sit upon'; renders וַיִּרְכַּב ('he rode'); the compound ἐπι- pictures YHWH taking his seat upon the cherub as upon a chariot-throne — the enthroned warrior-God advancing to battle.
ἐπὶuponpreposition + accusative (position: 'upon the cherubim')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (position: 'upon the cherubim').
Χερουβινcherubimobject of ἐπί (indeclinable transliterated Hebrew plural)→ participant identificationΧερουβιν: transliteration of Hebrew כְּרוּבִים ('cherubim'); indeclinable in the LXX; the cherubim are YHWH's throne-bearers (above the ark, 1 Kgdms 4:4, ὁ καθήμενος ἐπὶ τῶν χερουβιν) and here his storm-chariot — the living vehicle on which the warrior-God flies to rescue.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπετάσθηflewAor Pass Indic 3 Sg · πέτομαιmain verb (subject: YHWH)→ constative aorist (the flight)πέτομαι (aor. pass. form with active sense): 'fly'; renders וַיָּעֹף ('he flew'); the cherub-borne flight conveys the swiftness of God's coming to the rescue — he speeds across the heavens to reach his endangered servant.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθηwas seen / appearedAor Pass Indic 3 Sg · ὁράωmain verb (subject: YHWH)→ constative aorist (the visible manifestation)ὁράω (aor. pass. ὤφθη): 'be seen / appear'; renders וַיֵּרָא ('he appeared') — though the Hebrew here more likely reads דָּאָה ('he swooped'); the LXX's 'he was seen upon the wings of the wind' makes the theophany a true epiphany, the hidden God manifesting himself on the storm; ὤφθη recurs at v. 16.
ἐπὶuponpreposition + genitive (position: 'upon the wings')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (position: 'upon the wings').
πτερύγωνwingsGenitivegenitive object of ἐπί ('upon the wings of the wind')→ relational specificationπτέρυξ (gen. pl. πτερύγων): 'wing'; renders כַּנְפֵי ('wings'); the 'wings of the wind' (πτερύγων ἀνέμου) make the storm-wind itself YHWH's flying mount, parallel to the cherub — both convey the swift, soaring advent of God.
ἀνέμουof windGenitivegenitive (defining: 'wings of the wind')→ relational specificationἄνεμος: 'wind'; renders רוּחַ ('wind / spirit'); the wind on which YHWH flies is the driving force of the storm-theophany; cf. the 'breath of the wind/spirit of his wrath' at v. 16 (πνοῆς πνεύματος θυμοῦ αὐτοῦ).
12
καὶ ἔθετο σκότος ἀποκρυφὴν αὐτοῦ κύκλῳ αὐτοῦ ἡ σκηνὴ αὐτοῦ σκότος ὑδάτων ἐπάχυνεν ἐν νεφέλαις ἀέρος
And he made darkness his hiding-place around him; his tent was the darkness of waters; he made it thick in the clouds of the air.
YHWH veils himself in a canopy of storm: darkness as his hiding-place, the dark mass of rain-laden clouds as his tent (ἡ σκηνὴ αὐτοῦ). The hiddenness paradoxically marks the intensity of presence — the storm-cloud both reveals and conceals the warrior-God.
Word-by-word analysis· 16 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔθετοmade / set / appointedAor Mid Indic 3 Sg · τίθημιmain verb (subject: YHWH)→ constative aorist (the setting-up of the dark canopy)τίθημι (mid. ἔθετο): 'set / place / make (for oneself)'; renders וַיָּשֶׁת ('he made'); the middle voice ('made for himself') stresses that YHWH constructs the darkness as his own concealing canopy — he wraps himself in storm.
σκότοςdarknessAccusativedirect object of ἔθετο→ object specificationσκότος: 'darkness'; renders חֹשֶׁךְ; the storm-darkness becomes YHWH's deliberate veil; the same word recurs in v. 29 in a reversed sense — God lightens David's σκότος, the darkness he himself can pierce.
ἀποκρυφὴνhiding-place / concealmentAccusativeobject complement (with σκότος: 'made darkness his hiding-place')→ object specificationἀποκρυφή: 'hiding-place / concealment'; renders סִתְרוֹ ('his covering'); the darkness is YHWH's screen, hiding the unbearable brilliance of his presence — divine self-concealment that is itself a sign of overwhelming glory.
αὐτοῦhisGenitivepossessive genitive (with ἀποκρυφήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἀποκρυφήν).
κύκλῳround aboutadverb / improper preposition + genitive ('around him')→ spatial or relational framingκύκλῳ: 'in a circle / round about'; (dative of κύκλος used adverbially); renders סְבִיבֹתָיו; the darkness encircles YHWH on every side — a complete enclosing canopy of cloud.
αὐτοῦhimGenitivegenitive (with κύκλῳ: 'around him')→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (with κύκλῳ: 'around him').
ἡtheNominativearticle (with σκηνή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκηνὴtent / tabernacleNominativesubject (predicate construction: 'his tent was darkness of waters')→ participant prominenceσκηνή: 'tent / booth / dwelling'; renders סֻכָּתוֹ ('his booth'); YHWH's 'tent' is the storm-canopy of dark rain-clouds — the warrior-God's field-pavilion is the thunderstorm itself; the word evokes the tabernacle, here cosmic and meteorological.
αὐτοῦhisGenitivepossessive genitive (with σκηνή)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σκηνή).
σκότοςdarknessNominativepredicate nominative ('his tent was darkness of waters')→ participant prominenceσκότος: repeated; here predicated of the tent — the canopy is a darkness 'of waters' (rain-laden cloud), fusing the imagery of storm, water, and concealing gloom.
ὑδάτωνof watersGenitivegenitive (defining: 'darkness of waters')→ relational specificationὕδωρ (gen. pl. ὑδάτων): 'water'; renders מַיִם; the 'darkness of waters' is the dark mass of rain-cloud — the same 'many waters' from which YHWH will draw David at v. 17, here forming God's stormy canopy.
ἐπάχυνενthickened / made denseAor Act Indic 3 Sg · παχύνωmain verb (subject: YHWH; object the cloud-mass)→ constative aorist (the thickening of the cloud)παχύνω: 'make thick / dense / fat'; renders עָבִים ('thick clouds') by a verb of thickening; YHWH 'made (it) thick in the clouds of the air' — condensing the storm-cloud into a dense, dark canopy; the same verb is used metaphorically of dull hearts (Isa 6:10 LXX, cited Matt 13:15).
ἐνinpreposition + dative (locative: 'in the clouds')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (locative: 'in the clouds').
νεφέλαιςcloudsDativedative of place (object of ἐν: 'in the clouds')→ sphere or referenceνεφέλη: 'cloud'; renders עָבֵי ('thick clouds'); the clouds are the material of YHWH's storm-tent; the cloud is the classic vehicle and veil of the divine presence (Exod 13:21; 40:34–38).
ἀέροςof air / skyGenitivegenitive (defining: 'clouds of the air')→ relational specificationἀήρ: 'air / lower atmosphere'; renders שְׁחָקִים ('skies'); 'clouds of the air' locates the storm-canopy in the heavens; the term completes the dense atmospheric imagery of the strophe.
13
ἀπὸ τοῦ φέγγους ἐναντίον αὐτοῦ ἐξεκαύθησαν ἄνθρακες πυρός
From the brightness before him coals of fire were kindled.
Out of the dark storm-tent breaks blazing radiance: 'from the brightness before him coals of fire were kindled.' The line answers v. 9 (ἄνθρακες ἐξεκαύθησαν), resuming the fire-imagery and preparing for the lightning-arrows of v. 15.
Word-by-word analysis· 8 words
ἀπὸfrompreposition + genitive (source: 'from the brightness')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the brightness').
τοῦtheGenitivearticle (with φέγγους)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
φέγγουςbrightness / radianceGenitivegenitive object of ἀπό ('from the brightness')→ relational specificationφέγγος: 'light / radiance / brightness'; renders נֹגַהּ ('brightness'); the dazzling glory shining out from the dark canopy — the hidden God breaks forth in blinding light, the source of the fiery coals.
ἐναντίονbefore / in front ofimproper preposition + genitive ('before him')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders נֶגֶד; the brightness 'before him' is the radiance that goes out ahead of YHWH — the advancing glory of the warrior-God.
αὐτοῦhimGenitivegenitive (object of ἐναντίον: 'before him')→ relational specificationαὐτοῦ: meaning 'him'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (object of ἐναντίον: 'before him').
ἐξεκαύθησανwere kindled / blazedAor Pass Indic 3 Pl · ἐκκαίωmain verb (subject ἄνθρακες πυρός)→ ingressive aorist (the blazing-up of coals)ἐκκαίω (pass.): 'be kindled / blaze up'; the same verb as v. 9; its repetition frames the fire-strophe (vv. 9, 13) — the glory shining from God ignites coals of fire, the lightning and burning brilliance of the storm.
ἄνθρακεςcoalsNominativesubject of ἐξεκαύθησαν→ participant prominenceἄνθραξ (pl.): 'coal / live ember'; the same image as v. 9, here defined as 'coals of fire' — the glowing missiles of the storm, perhaps the lightning-bolts kindled by the divine radiance.
πυρόςof fireGenitivegenitive (defining: 'coals of fire')→ relational specificationπῦρ (gen. πυρός): 'fire'; the genitive specifies the coals as fiery — burning embers of the theophanic storm; the fire-imagery now gives way to the thunder and lightning of vv. 14–15.
14
ἐβρόντησεν ἐξ οὐρανοῦ κύριος καὶ ὁ ὕψιστος ἔδωκεν φωνὴν αὐτοῦ
The LORD thundered from heaven, and the Most High uttered his voice.
The climactic colon names YHWH explicitly: he 'thundered from heaven,' and the Most High (ὁ ὕψιστος) 'uttered his voice.' The thunder is the divine war-cry; synonymous parallelism (κύριος // ὁ ὕψιστος; ἐβρόντησεν // ἔδωκεν φωνήν) makes this the audible center of the theophany.
Word-by-word analysis· 10 words
ἐβρόντησενthunderedAor Act Indic 3 Sg · βροντάωmain verb (subject κύριος)→ constative aorist (the thunderclap)βροντάω: 'thunder'; renders יַרְעֵם ('thundered'); the thunder is YHWH's voice in the storm (cf. Ps 28:3 LXX, φωνὴ κυρίου ἐπὶ τῶν ὑδάτων); the divine warrior shouts his battle-cry from heaven, terrifying the foe.
ἐξfrompreposition + genitive (source: 'from heaven')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from heaven').
οὐρανοῦheavenGenitivegenitive object of ἐξ ('from heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; YHWH thunders 'from heaven,' his throne-room, answering the cry that rose to his temple (v. 7) with a heaven-rending voice.
κύριοςLORDNominativesubject of ἐβρόντησεν→ participant prominenceκύριος: rendering of יהוה; explicitly named as the thunderer — the storm is not impersonal weather but the personal voice of the covenant God.
καὶandcoordinate conjunction (synonymous parallel)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with ὕψιστος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕψιστοςMost HighNominativesubject (parallel to κύριος)→ participant prominenceὕψιστος: 'highest / Most High'; substantivized superlative rendering עֶלְיוֹן ('Most High'); a venerable divine title (cf. Gen 14:18–20) here parallel to κύριος; it stresses YHWH's supreme exaltation as he thunders from the heights.
ἔδωκενgave / utteredAor Act Indic 3 Sg · δίδωμιmain verb (subject ὁ ὕψιστος)→ constative aorist (the utterance)δίδωμι: 'give'; the idiom δίδωμι φωνήν ('give / utter voice') renders יִתֵּן קוֹלוֹ ('he gave his voice') — a Hebraism for thundering or crying out; the Most High 'gives his voice' = lets loose the thunder, the audible sign of his coming.
φωνὴνvoiceAccusativedirect object of ἔδωκεν ('uttered his voice')→ object specificationφωνή: 'voice / sound'; renders קוֹל; the divine 'voice' is the thunder — parallel to ἐβρόντησεν; the same word named David's cry heard by God (v. 7), now answered by God's own voice.
αὐτοῦhisGenitivepossessive genitive (with φωνήν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with φωνήν).
15
καὶ ἀπέστειλεν βέλη καὶ ἐσκόρπισεν αὐτούς ἀστραπὴν καὶ ἐξέστησεν αὐτούς
And he sent out arrows and scattered them, lightning, and threw them into confusion.
YHWH now attacks: he shoots arrows (lightning) and routs the foe. The chiastic pairing (sent arrows / scattered them // lightning / confounded them) makes the lightning the divine artillery; the enemies appear here for the first time in the theophany as the objects (αὐτούς) of God's rout.
Word-by-word analysis· 10 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπέστειλενsent out / shotAor Act Indic 3 Sg · ἀποστέλλωmain verb (subject: YHWH)→ constative aorist (the volley of arrows)ἀποστέλλω: 'send / send forth'; renders וַיִּשְׁלַח ('he sent'); YHWH 'sends out' his arrows — the lightning-bolts of the storm as the divine warrior's missiles; the same verb opens the rescue in v. 17 (ἀπέστειλεν ἐξ ὕψους).
βέληarrows / missilesAccusativedirect object of ἀπέστειλεν→ object specificationβέλος (pl. βέλη): 'arrow / dart / missile'; renders חִצִּים ('arrows'); God's arrows are the lightning-bolts (made explicit by the parallel ἀστραπήν below); the divine warrior fights with the weapons of the storm.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐσκόρπισενscatteredAor Act Indic 3 Sg · σκορπίζωmain verb (object αὐτούς: the enemies)→ constative aorist (the rout)σκορπίζω: 'scatter / disperse'; renders וַיְפִיצֵם ('he scattered them'); the arrows scatter the enemy ranks — the storm-weapons of YHWH rout the foe, fulfilling the deliverance 'from my enemies' (v. 4).
αὐτούςthemAccusativedirect object of ἐσκόρπισεν (the enemies)→ participant referenceαὐτός (acc. pl.): the enemies, the unnamed 'them' of the theophany; their first appearance as objects of God's assault, antecedent looking back to the foes of vv. 1, 4.
ἀστραπὴνlightningAccusativedirect object (parallel to βέλη: 'lightning' as the arrows)→ object specificationἀστραπή: 'lightning / flash'; renders בָּרָק ('lightning'); set in parallel to βέλη, it identifies the divine arrows explicitly as lightning-bolts — the dazzling artillery of the storm-theophany.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξέστησενthrew into confusion / panickedAor Act Indic 3 Sg · ἐξίστημιmain verb (object αὐτούς)→ constative aorist (the panic of the foe)ἐξίστημι (trans. aor. ἐξέστησεν): 'drive out of one's senses / throw into confusion / panic'; renders וַיָּהֹם ('he routed / confused them'); the lightning not only scatters but terrifies — the enemy is thrown into mindless panic, the classic effect of the divine warrior's onslaught (cf. Exod 14:24).
αὐτούςthemAccusativedirect object of ἐξέστησεν→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξέστησεν.
16
καὶ ὤφθησαν ἀφέσεις θαλάσσης καὶ ἀπεκαλύφθη θεμέλια τῆς οἰκουμένης ἐν τῇ ἐπιτιμήσει κυρίου ἀπὸ πνοῆς πνεύματος θυμοῦ αὐτοῦ
And the channels of the sea were seen, and the foundations of the world were uncovered, at the rebuke of the LORD, at the blast of the breath of his wrath.
The theophany reaches its cosmic limit: the sea-channels and the foundations of the world are laid bare at YHWH's rebuke and the blast of his wrathful breath. The exposure of the deeps echoes the Red Sea (Exod 14–15) and Creation; it closes the storm-strophe and pivots to the personal rescue of vv. 17–20.
Word-by-word analysis· 18 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὤφθησανwere seen / appearedAor Pass Indic 3 Pl · ὁράωmain verb (subject ἀφέσεις)→ constative aorist (the laying-bare of the deeps)ὁράω (aor. pass. ὤφθησαν): 'be seen / become visible'; renders וַיֵּרָאוּ ('appeared / were seen'); the channels of the sea 'were seen' — laid bare to view as the waters are driven back; the same verb (ὤφθη, v. 11) bound the visible epiphany of God, now extended to the exposed sea-bed.
ἀφέσειςchannels / outletsNominativesubject of ὤφθησαν→ participant prominenceἄφεσις (pl. ἀφέσεις): lit. 'a letting-go / release / outlet'; here 'channels / beds' of the sea, rendering אֲפִיקֵי יָם ('channels of the sea'); the same noun later means 'release / forgiveness,' but here it denotes the watercourses laid bare when the sea is driven back.
θαλάσσηςof the seaGenitivegenitive (defining: 'channels of the sea')→ relational specificationθάλασσα: 'sea'; renders יָם; the exposure of the sea-channels recalls the Red Sea deliverance (Exod 14:21–22, the sea-bed laid bare), framing David's rescue as a new exodus event.
καὶandcoordinate conjunction (synonymous parallel)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀπεκαλύφθηwere uncovered / revealedAor Pass Indic 3 Sg · ἀποκαλύπτωmain verb (subject θεμέλια)→ constative aorist (the uncovering of the foundations)ἀποκαλύπτω: 'uncover / reveal / lay bare'; renders יִגָּלוּ ('were laid bare'); the foundations of the world are stripped naked — the deepest hidden structures of creation exposed by the force of YHWH's rebuke; the source of the word 'apocalypse.'
θεμέλιαfoundationsNominativesubject of ἀπεκαλύφθη→ participant prominenceθεμέλιον (pl.): 'foundation'; the same word as v. 8 (foundations of heaven), now 'foundations of the world' — the whole cosmic structure, top and bottom, is shaken and exposed by the theophany.
τῆςtheGenitivearticle (with οἰκουμένης)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
οἰκουμένηςof the world / inhabited earthGenitivegenitive (defining: 'foundations of the world')→ relational specificationοἰκουμένη: 'the inhabited world'; (fem. participle of οἰκέω used as noun); renders תֵּבֵל ('world'); the 'foundations of the inhabited world' are the cosmic pillars on which the populated earth rests, now laid bare — a picture of total cosmic upheaval.
ἐνat / bypreposition + dative (cause/means: 'at the rebuke')→ spatial or relational framingἐν: meaning 'at'; here it marks the relation signaled by preposition + dative (cause/means: 'at the rebuke').
τῇtheDativearticle (with ἐπιτιμήσει)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπιτιμήσειrebukeDativedative of cause/means (object of ἐν: 'at the rebuke of the LORD')→ sphere or referenceἐπιτίμησις: 'rebuke / reproof'; renders גַּעֲרָה ('rebuke'); the cosmic exposure happens 'at the rebuke of the LORD' — a single word of divine reproach lays bare the deeps, as Christ later rebukes the sea (ἐπετίμησεν, Mark 4:39), echoing this storm-stilling power.
κυρίουof the LORDGenitivegenitive of source (with ἐπιτιμήσει: 'rebuke of the LORD')→ relational specificationκύριος: rendering of יהוה; the rebuke is YHWH's — the personal divine word that convulses creation.
ἀπὸfrom / atpreposition + genitive (cause: 'at the blast')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (cause: 'at the blast').
πνοῆςblast / breathGenitivegenitive object of ἀπό ('from the blast')→ relational specificationπνοή: 'breath / blast / gust'; renders נִשְׁמַת ('breath / blast'); the 'blast of the breath of his wrath' is the storm-wind as the exhalation of divine anger — the same gale that drove back the Red Sea (Exod 15:8, 10).
πνεύματοςof breath / wind / spiritGenitivegenitive (defining: 'breath of the wind/spirit')→ relational specificationπνεῦμα: 'wind / breath / spirit'; renders רוּחַ ('wind / breath'); piled with πνοῆς it intensifies the image — the gusting blast of YHWH's wrathful breath; the chain πνοῆς πνεύματος θυμοῦ stacks three near-synonyms for overwhelming effect.
θυμοῦof wrath / angerGenitivegenitive (defining: 'breath of his wrath')→ relational specificationθυμός: 'wrath / hot anger'; renders אַף ('nostril / anger'); the same divine θυμός that ignited the theophany (cf. ἐθυμώθη, v. 8) is its driving force throughout — the storm is the breath of God's anger against David's foes; this closes the theophany-strophe.
αὐτοῦhisGenitivepossessive genitive (with θυμοῦ)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θυμοῦ).
17
ἀπέστειλεν ἐξ ὕψους καὶ ἔλαβέν με εἵλκυσέν με ἐξ ὑδάτων πολλῶν
He sent from on high and took me; he drew me out of many waters.
The theophany resolves into personal rescue: YHWH reaches down from on high, takes hold of David, and draws him from 'many waters' — the flood of death from vv. 5–6 now overcome. The verb εἵλκυσεν ('drew out') evokes Moses' name-etymology (Exod 2:10) and the deliverance-from-water motif.
Word-by-word analysis· 11 words
ἀπέστειλενsent / reachedAor Act Indic 3 Sg · ἀποστέλλωmain verb (subject: YHWH; 'sent [his hand] from on high')→ constative aorist (the reaching-down to rescue)ἀποστέλλω: 'send forth'; the same verb as v. 15 (sending arrows), now of YHWH reaching down ('he sent from on high' = stretched out his hand from heaven); the Hebrew יִשְׁלַח מִמָּרוֹם implies sending the hand — the rescuing reach from the height.
ἐξfrompreposition + genitive (source: 'from on high')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from on high').
ὕψουςheight / on highGenitivegenitive object of ἐξ ('from on high')→ relational specificationὕψος: 'height / high place'; renders מָרוֹם ('the height'); YHWH reaches down 'from on high' — from his heavenly throne; the cognate verb ὑψόω recurs of David's exaltation (vv. 47, 49), the rescued one lifted up by the one who reaches from the heights.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔλαβένtook / took hold ofAor Act Indic 3 Sg · λαμβάνωmain verb (object με)→ constative aorist (the seizing rescue)λαμβάνω: 'take / take hold of / grasp'; renders יִקָּחֵנִי ('he took me'); the rescuing grasp — YHWH seizes David and pulls him from the deadly waters; the tender, hands-on imagery contrasts with the cosmic violence of the theophany.
μεmeAccusativedirect object of ἔλαβεν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἔλαβεν.
εἵλκυσένdrew / drew outAor Act Indic 3 Sg · ἕλκωmain verb (object με)→ constative aorist (the drawing-out from the waters)ἕλκω: 'draw / drag / pull'; renders יַמְשֵׁנִי ('he drew me'); the verb of drawing up out of water (cf. Exod 2:10, the etymology of Moses 'drawn from the water'); David is hauled from the flood of death — a new rescue-from-water like the exodus.
μεmeAccusativedirect object of εἵλκυσεν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἵλκυσεν.
ἐξout ofpreposition + genitive (source: 'out of many waters')→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'out of many waters').
ὑδάτωνwatersGenitivegenitive object of ἐξ ('out of waters')→ relational specificationὕδωρ (gen. pl. ὑδάτων): 'water'; renders מַיִם; the 'many waters' are the flood of death and chaos (cf. the breakers/torrents of vv. 5–6, the 'darkness of waters' of v. 12); deliverance 'from many waters' is rescue from the very power of death and the abyss.
πολλῶνmanyGenitiveattributive adjective (with ὑδάτων: 'many waters')→ relational specificationπολύς: 'many / much'; renders רַבִּים; 'many waters' (ὕδατα πολλά) is a stock phrase for the chaotic, threatening deep (cf. Ps 28:3; 92:4 LXX; Song 8:7) — the overwhelming flood from which only God can draw one out.
18
ἐρρύσατό με ἐξ ἐχθρῶν μου ἰσχύος ἐκ τῶν μισούντων με ὅτι ἐκραταιώθησαν ὑπὲρ ἐμέ
He rescued me from my mighty enemies, from those who hate me, for they were stronger than I.
The watery metaphor is decoded: the 'many waters' were David's mighty enemies. ῥύομαι ('rescue') is a key deliverance-verb (recurring at vv. 44, 49), and the causal ὅτι ἐκραταιώθησαν ὑπὲρ ἐμέ ('for they were stronger than I') underlines that the rescue was beyond David's own power — purely God's act.
Word-by-word analysis· 14 words
ἐρρύσατόrescued / deliveredAor Mid Indic 3 Sg · ῥύομαιmain verb (subject: YHWH; object με)→ constative aorist (the deliverance)ῥύομαι: 'rescue / deliver / draw to oneself out of danger'; renders יַצִּילֵנִי ('he delivered me'); a primary deliverance-verb of the song (cf. vv. 44, 49); near-synonymous with ἐξαιρέω (vv. 1, 2, 20), it pictures snatching from the grip of a stronger foe.
μεmeAccusativedirect object of ἐρρύσατο→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐρρύσατο.
ἐξfrompreposition + genitive (source: 'from my enemies')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from my enemies').
ἐχθρῶνenemiesGenitivegenitive object of ἐξ ('from my enemies')→ relational specificationἐχθρός: 'enemy'; the recurring foes of the song (vv. 1, 4, 38, 41, 49); here qualified as 'mighty' (ἰσχύος) — too strong for David to defeat alone.
μουmyGenitivepossessive genitive (with ἐχθρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐχθρῶν).
ἰσχύοςof strength / mightyGenitivegenitive of quality (with ἐχθρῶν: 'enemies of strength' = mighty enemies)→ relational specificationἰσχύς: 'strength / might / power'; renders עָז ('strong'); the genitive of quality ('enemies of strength') marks the foes as mighty; the same root names God as ὁ ἰσχυρός ('the Strong One', vv. 31, 32, 33, 48) — David's strong enemies are no match for the stronger God.
ἐκfrompreposition + genitive (parallel source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (parallel source).
τῶνtheGenitivearticle (with the participle μισούντων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
μισούντωνthose who hatePres Act Part Gen Pl Masc · μισέωsubstantival participle (genitive object of ἐκ: 'from those who hate me')→ durative present (ongoing hostility)μισέω (pres. act. part.): 'hate / detest'; renders שֹׂנְאַי ('those who hate me'); the substantival participle 'those who hate me' is parallel to ἐχθρῶν; the same construction recurs at v. 41 (τοὺς μισοῦντάς με), framing the enemies as personal haters whom God overthrows.
μεmeAccusativedirect object of μισούντων→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of μισούντων.
ὅτιbecause / forcausal conjunction (reason the rescue was necessary)→ discourse linkage or contrastὅτι: 'because'; introduces the reason the deliverance was wholly God's work — the foes outmatched David.
ἐκραταιώθησανwere stronger / prevailedAor Pass Indic 3 Pl · κραταιόωverb of causal clause (subject: the enemies)→ constative aorist (the enemies' superior strength)κραταιόω (pass.): 'be strong / grow mighty / prevail'; renders אָמְצוּ ('they were too strong'); the foes 'were stronger than I' — the same root (κρατ-) names God as ὁ κραταιῶν με ('the one who strengthens me', v. 33); David's weakness is overcome only by the strengthening God.
ὑπὲρabove / more thanpreposition + accusative (comparison: 'stronger than I')→ spatial or relational framingὑπέρ + accusative: 'beyond / more than'; a comparative use rendering מִמֶּנִּי ('than I') — the foes' strength exceeded David's, making divine rescue indispensable.
ἐμέme / IAccusativeaccusative object of ὑπέρ (comparison)→ participant referenceἐγώ (acc. ἐμέ): the emphatic accusative in comparison; David confesses his own inadequacy against the stronger foe — the foil for God's saving might.
19
προέφθασάν με ἐν ἡμέρᾳ θλίψεώς μου καὶ ἐγένετο κύριος ἐπιστήριγμά μου
They came upon me first in the day of my affliction, but the LORD became my support.
The verse sets the enemies' preemptive attack (προέφθασαν, echoing the assault of death in v. 6) against YHWH's role as ἐπιστήριγμα ('support / prop'). The 'day of my affliction' (θλῖψις) recalls the affliction (θλίβεσθαι) of v. 7 — the cry has been answered with steadfast support.
Word-by-word analysis· 11 words
προέφθασάνcame upon first / confrontedAor Act Indic 3 Pl · προφθάνωmain verb (subject: the enemies)→ constative aorist (the enemies' ambush)προφθάνω: 'anticipate / forestall / confront'; the same verb as v. 6 (the hardships of death), now of the enemies — they ambushed David, racing ahead to attack him in his day of weakness; the verbal echo binds the foes to the power of death itself.
μεmeAccusativedirect object of προέφθασαν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of προέφθασαν.
ἐνinpreposition + dative (temporal: 'in the day')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal: 'in the day').
ἡμέρᾳdayDativedative of time (object of ἐν)→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the 'day of my affliction' is the dark hour of crisis, contrasting with the 'day' of deliverance in the superscription (v. 1).
θλίψεώςof affliction / distressGenitivegenitive (defining: 'day of my affliction')→ relational specificationθλῖψις: 'affliction / distress / tribulation'; renders אֵיד ('calamity'); cognate with θλίβεσθαι (v. 7) — the very affliction in which David cried out; the answered cry now yields God's support.
μουmyGenitivepossessive genitive (with θλίψεως)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θλίψεως).
καὶbut / andcoordinate conjunction (adversative contrast)→ discourse linkage or contrastκαὶ: meaning 'but'; conjunction or particle linking this unit with the surrounding discourse.
ἐγένετοbecameAor Mid Indic 3 Sg · γίνομαιcopula (subject κύριος, predicate ἐπιστήριγμα)→ constative aorist (YHWH's becoming David's support)γίνομαι (aor. mid. ἐγένετο): 'become / come to be'; renders וַיְהִי; 'the LORD became my support' — in the very moment of ambush, YHWH proved himself the steadying prop; the verb marks the decisive turn from peril to rescue.
κύριοςLORDNominativesubject of ἐγένετο→ participant prominenceκύριος: rendering of יהוה; set in pointed contrast to the attacking foes — against the enemies' onslaught stands the LORD as David's unshakeable support.
ἐπιστήριγμάsupport / stay / propNominativepredicate nominative (with ἐγένετο)→ participant prominenceἐπιστήριγμα: 'support / stay / something to lean on'; renders מִשְׁעָן ('support / staff'); the rare noun (from ἐπιστηρίζω, 'prop up') pictures YHWH as the firm prop holding David up when the enemies struck — the steadying counterpart to the rock and fortress of v. 2.
μουmyGenitivepossessive genitive (with ἐπιστήριγμα)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐπιστήριγμα).
20
καὶ ἐξήγαγέν με εἰς πλατυσμὸν καὶ ἐξείλατό με ὅτι εὐδόκησεν ἐν ἐμοί
And he brought me out into a broad place, and he delivered me, because he delighted in me.
The rescue climaxes in spaciousness: from the encircling flood (vv. 5–6) David is brought εἰς πλατυσμόν ('into a broad place'), the opposite of constriction; ἐξείλατο echoes the superscription (v. 1). The ground is breathtaking grace: ὅτι εὐδόκησεν ἐν ἐμοί ('because he delighted in me') — the divine good-pleasure, the deepest reason for the deliverance.
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξήγαγένbrought out / led outAor Act Indic 3 Sg · ἐξάγωmain verb (subject: YHWH; object με)→ constative aorist (the leading-out into freedom)ἐξάγω: 'lead out / bring out'; renders וַיֹּצֵא ('he brought out'); the classic exodus-verb (cf. ἐξήγαγον ὑμᾶς ἐκ γῆς Αἰγύπτου) — David's rescue is framed as a personal exodus from constriction into open space; cognate ἐξάγων recurs at v. 49.
μεmeAccusativedirect object of ἐξήγαγεν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξήγαγεν.
εἰςintopreposition + accusative (goal: 'into a broad place')→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (goal: 'into a broad place').
πλατυσμὸνbroad place / spaciousnessAccusativeaccusative object of εἰς (goal of deliverance)→ object specificationπλατυσμός: 'a broadening / wide open space'; renders מֶרְחָב ('broad place'); spaciousness is the OT image of salvation and freedom — the opposite of the encircling distress (vv. 5–6); the same word recurs at v. 37 (εἰς πλατυσμὸν … τὰ διαβήματά μου).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξείλατόdelivered / rescuedAor Mid Indic 3 Sg · ἐξαιρέωmain verb (object με)→ constative aorist (the deliverance)ἐξαιρέω (mid.): 'rescue / deliver'; the very verb of the superscription (ἐξείλατο, v. 1) and the invocation (ἐξαιρούμενος, v. 2); its return here closes the rescue-arc — the God confessed as 'my deliverer' has now done exactly that, exactly as the narrative frame announced.
μεmeAccusativedirect object of ἐξείλατο→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξείλατο.
ὅτιbecausecausal conjunction (the deepest ground of rescue)→ discourse linkage or contrastὅτι: 'because'; introduces the ultimate reason for the deliverance — not David's strength but God's free delight; this ὅτι anticipates the righteousness-grounds of vv. 21–25.
εὐδόκησενhe delighted / took pleasureAor Act Indic 3 Sg · εὐδοκέωverb of causal clause (subject: YHWH)→ constative aorist (the divine good-pleasure)εὐδοκέω: 'be well-pleased / take delight / choose with favor'; renders חָפֵץ בִּי ('he delighted in me'); the verb of divine good-pleasure — the same root sounds at Jesus' baptism (ἐν σοὶ εὐδόκησα, Mark 1:11); David's deliverance flows from YHWH's gracious delight in him, the elect king.
ἐνinpreposition + dative (object of delight: 'in me')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (object of delight: 'in me').
ἐμοίmeDativedative object of ἐν (object of God's delight)→ participant reference or interestἐγώ (dat. ἐμοί): the object of YHWH's delight; that God takes pleasure 'in me' is the astonishing personal ground of David's salvation — divine favor, not human merit, is the wellspring (though vv. 21–25 will speak of righteousness as evidence of that favor).
21
καὶ ἀνταπέδωκέν μοι κύριος κατὰ τὴν δικαιοσύνην μου κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἀνταπέδωκέν μοι
And the LORD recompensed me according to my righteousness; according to the cleanness of my hands he recompensed me.
A new movement opens: David interprets his rescue as YHWH's recompense (ἀνταπέδωκεν) according to his righteousness and clean hands. The verb frames the inclusio of vv. 21–25 (repeated at v. 25, ἀποδώσει), and the repetition of ἀνταπέδωκέν μοι within v. 21 itself stresses the principle of measured reward.
Word-by-word analysis· 16 words
καὶandnarrative conjunction (new strophe)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀνταπέδωκένrecompensed / repaidAor Act Indic 3 Sg · ἀνταποδίδωμιmain verb (subject κύριος; object μοι)→ constative aorist (the act of recompense)ἀνταποδίδωμι: 'repay / requite / recompense'; renders יִגְמְלֵנִי ('he rewarded me'); the double compound (ἀντι- + ἀπο- + δίδωμι) stresses exact, answering repayment; the verb of measured retribution and reward, here applied to David's vindication.
μοιme / to meDativedative indirect object of ἀνταπέδωκεν→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ἀνταπέδωκεν.
κύριοςLORDNominativesubject of ἀνταπέδωκεν→ participant prominenceκύριος: rendering of יהוה; the just judge who repays according to righteousness.
κατὰaccording topreposition + accusative (standard of measure)→ spatial or relational framingκατά + accusative: 'according to / in proportion to'; the measure of the recompense; κατὰ τὴν δικαιοσύνην ('according to my righteousness') is repeated at v. 25, framing the strophe.
τὴνtheAccusativearticle (with δικαιοσύνην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύνηνrighteousnessAccusativeaccusative object of κατά (standard of recompense)→ object specificationδικαιοσύνη: 'righteousness / justice'; renders צֶדֶק; here covenant-faithful conduct — David's loyalty to YHWH's ways (vv. 22–24); not sinless perfection but integrity of allegiance, the basis on which God vindicates his servant.
μουmyGenitivepossessive genitive (with δικαιοσύνην)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with δικαιοσύνην).
κατὰaccording topreposition + accusative (parallel standard)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (parallel standard).
τὴνtheAccusativearticle (with καθαριότητα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαριότηταcleanness / purityAccusativeaccusative object of κατά (parallel to δικαιοσύνην)→ object specificationκαθαριότης: 'cleanness / purity'; renders בֹּר ('cleanness'); 'the cleanness of my hands' is an idiom for innocence in action (cf. clean hands and a pure heart, Ps 23:4 LXX); parallel to righteousness, it specifies moral integrity in deeds.
τῶνtheGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive (defining: 'cleanness of my hands')→ relational specificationχείρ (gen. pl. χειρῶν): 'hand'; renders יָדַי; the hands as the organs of action — their 'cleanness' means blameless conduct; the same phrase recurs at v. 25.
μουmyGenitivepossessive genitive (with χειρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with χειρῶν).
ἀνταπέδωκένrecompensed / repaidAor Act Indic 3 Sg · ἀνταποδίδωμιmain verb (resumptive repetition: subject κύριος)→ constative aorist (emphatic repetition)ἀνταποδίδωμι: the verb repeats at the verse's end (ἀνταπέδωκέν μοι), an emphatic poetic resumption framing the line — 'he recompensed me … he recompensed me' — underscoring the certainty and measure of the reward.
μοιme / to meDativedative indirect object (resumptive)→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object (resumptive).
22
ὅτι ἐφύλαξα ὁδοὺς κυρίου καὶ οὐκ ἠσέβησα ἀπὸ τοῦ θεοῦ μου
For I have kept the ways of the LORD, and I have not acted impiously, turning from my God.
ὅτι ('for') supplies the basis of the recompense: David has kept (ἐφύλαξα) the ways of the LORD and not turned from his God in impiety. The verb φυλάσσω links David's keeping of the ways to YHWH the φύλαξ ('keeper', vv. 3, 47) — the kept keeper, faithful to the faithful God.
Word-by-word analysis· 11 words
ὅτιfor / becausecausal conjunction (grounds for v. 21's recompense)→ discourse linkage or contrastὅτι: 'because'; grounds the recompense in David's conduct — the evidence of the righteousness named in v. 21.
ἐφύλαξαI kept / guardedAor Act Indic 1 Sg · φυλάσσωmain verb (subject: David)→ constative aorist (David's sustained obedience)φυλάσσω: 'guard / keep / observe'; renders שָׁמַרְתִּי ('I kept'); to 'keep the ways of the LORD' is to observe his commandments faithfully; the verb echoes φύλαξ ('keeper', vv. 3, 47) — David keeps the ways of the God who keeps him.
ὁδοὺςways / pathsAccusativedirect object of ἐφύλαξα→ object specificationὁδός (acc. pl. ὁδούς): 'way / path / road'; renders דַּרְכֵי ('ways'); the 'ways of the LORD' are his commanded paths of life; ὁδός is a key word — God's way is blameless (v. 31), and he makes David's way blameless (v. 33).
κυρίουof the LORDGenitivegenitive of possession (with ὁδούς: 'ways of the LORD')→ relational specificationκύριος: rendering of יהוה; the ways belong to YHWH — his revealed path of covenant obedience.
καὶandcoordinate conjunction (positive + negative parallel)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ἠσέβησα)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἠσέβησαI acted impiously / was ungodlyAor Act Indic 1 Sg · ἀσεβέωmain verb (negated: 'I did not act impiously')→ constative aorist (the denial of apostasy)ἀσεβέω: 'be impious / act wickedly toward God / commit sacrilege'; renders רָשַׁעְתִּי ('I did wickedly'); the negated verb 'I did not act impiously (away) from my God' denies any apostasy — David's righteousness is fundamentally faithfulness, not abandoning YHWH; the cognate ἀσεβής is the antonym of the δίκαιος.
ἀπὸfrompreposition + genitive (separation: 'away from my God')→ spatial or relational framingἀπό: 'from / away from'; with ἠσέβησα it conveys turning away — David did not apostatize 'from' his God, a Hebraism (מֵאֱלֹהָי) for departing from covenant loyalty.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of ἀπό ('from my God')→ relational specificationθεός: 'God'; ὁ θεός μου ('my God') — the same intimate possessive of vv. 3, 7; David's righteousness is defined relationally, as unbroken loyalty to his own covenant God.
μουmyGenitivepossessive genitive (with θεοῦ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θεοῦ).
23
ὅτι πάντα τὰ κρίματα αὐτοῦ κατεναντίον μου καὶ τὰ δικαιώματα αὐτοῦ οὐκ ἀπέστην ἀπ᾿ αὐτῶν
For all his judgments were before me, and from his ordinances I did not depart.
A second ὅτι extends the grounds: God's judgments (κρίματα) were ever 'before' David, and he did not depart from his ordinances (δικαιώματα). The two terms cover the whole of revealed law; keeping them constantly in view is the posture of the faithful king (cf. the Torah-reading king of Deut 17:18–20).
Word-by-word analysis· 15 words
ὅτιfor / becausecausal conjunction (second ground)→ discourse linkage or contrastὅτι: 'because'; a second grounding clause parallel to v. 22, elaborating David's covenant fidelity.
πάνταallNominativeattributive (with κρίματα: 'all his judgments')→ participant prominenceπᾶς: 'all'; the totalizing πάντα stresses comprehensive attention — not selective obedience but all God's judgments kept in view.
τὰtheNominativearticle (with κρίματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρίματαjudgments / ordinancesNominativesubject (of implied 'were before me')→ participant prominenceκρίμα (pl. κρίματα): 'judgment / legal decision / ordinance'; renders מִשְׁפָּטָיו ('his judgments'); God's authoritative legal rulings; together with δικαιώματα ('statutes') it forms the standard LXX word-pair for the whole revealed law.
αὐτοῦhisGenitivepossessive genitive (with κρίματα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with κρίματα).
κατεναντίονbefore / in front ofimproper preposition + genitive ('before me')→ spatial or relational framingκατεναντίον: 'directly before / in front of / over against'; renders לְנֶגְדִּי ('before me'); God's judgments stood constantly 'before' David — ever in view as the guide of his conduct, the opposite of forgetting or ignoring the law.
μουmeGenitivegenitive (object of κατεναντίον: 'before me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (object of κατεναντίον: 'before me').
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheNominativearticle (with δικαιώματα; nominative absolute resumed by ἀπ᾿ αὐτῶν)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιώματαordinances / statutes / righteous decreesNominativecasus pendens (resumed by ἀπ᾿ αὐτῶν: 'his statutes — I did not depart from them')→ participant prominenceδικαίωμα (pl. δικαιώματα): 'statute / righteous requirement / decree'; renders חֻקֹּתָיו ('his statutes'); the nominative stands as a hanging topic ('as for his statutes...'), resumed by the pronoun αὐτῶν; the word denotes the binding righteous requirements of the covenant (cf. Rom 8:4, τὸ δικαίωμα τοῦ νόμου).
αὐτοῦhisGenitivepossessive genitive (with δικαιώματα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with δικαιώματα).
οὐκnotnegation (with ἀπέστην)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀπέστηνI departed / turned awayAor Act Indic 1 Sg · ἀφίστημιmain verb (negated: 'I did not depart')→ constative aorist (the denial of defection)ἀφίστημι (intrans. aor. ἀπέστην): 'stand off / withdraw / depart / fall away'; renders לֹא אָסוּר ('I did not turn aside'); the verb of apostasy (cf. ἀποστασία); David did not 'fall away' from God's statutes — steadfast adherence is his claim.
ἀπ᾿frompreposition + genitive (separation; elided before vowel)→ spatial or relational framingἀπ᾿: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation; elided before vowel).
αὐτῶνthemGenitivegenitive object of ἀπό (resumes δικαιώματα)→ relational specificationαὐτός (gen. pl. αὐτῶν): resumes the hanging nominative τὰ δικαιώματα — 'from them (the statutes) I did not depart'; the pronoun completes the casus-pendens construction.
24
καὶ ἔσομαι ἄμωμος αὐτῷ καὶ προφυλάξομαι ἀπὸ τῆς ἀνομίας μου
And I will be blameless before him, and I will keep myself from my iniquity.
The righteousness-grounds conclude with David's resolve: 'I will be blameless (ἄμωμος) before him and keep myself from my iniquity.' The adjective ἄμωμος ('blameless / unblemished') is a key term, applied to God's way (v. 31) and to David's way as made by God (v. 33) — God's blamelessness reproduced in his servant.
Word-by-word analysis· 10 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔσομαιI will beFut Mid Indic 1 Sg · εἰμίcopula (subject: David; predicate ἄμωμος)→ predictive/voluntative future (resolve to remain blameless)εἰμί (fut. ἔσομαι): 'I will be'; the future expresses David's settled resolve to continue blameless before God — a commitment, not merely a claim about the past; the same form as v. 3 (πεποιθὼς ἔσομαι).
ἄμωμοςblameless / unblemishedNominativepredicate adjective (with ἔσομαι)→ participant prominenceἄμωμος: 'without blemish / blameless / faultless'; renders תָּמִים ('blameless / whole'); originally of unblemished sacrificial animals, then of moral integrity; a key word of the song — God's way is ἄμωμος (v. 31) and he makes David's way ἄμωμον (v. 33); cf. its NT use of Christ (1 Pet 1:19) and the church (Eph 5:27).
αὐτῷbefore him / to himDativedative of reference (with ἄμωμος: 'blameless before him')→ participant reference or interestαὐτός (dat. αὐτῷ): the dative of reference — David is blameless 'with respect to / before' God; integrity is measured by God's evaluation, not human opinion (cf. ἐνώπιον τῶν ὀφθαλμῶν αὐτοῦ, v. 25).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
προφυλάξομαιI will keep myself / guard againstFut Mid Indic 1 Sg · προφυλάσσωmain verb (reflexive middle: 'I will guard myself')→ predictive/voluntative future (resolve to vigilance)προφυλάσσω (mid. προφυλάσσομαι): 'guard beforehand / take precaution / keep oneself from'; renders וָאֶשְׁתַּמְּרָה ('I kept myself'); the middle 'I will guard myself (in advance) from my iniquity' expresses watchful, preemptive vigilance against sin; cognate with φυλάσσω (v. 22) and φύλαξ — David guards himself as God guards him.
ἀπὸfrompreposition + genitive (separation: 'from my iniquity')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'from my iniquity').
τῆςtheGenitivearticle (with ἀνομίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀνομίαςiniquity / lawlessnessGenitivegenitive object of ἀπό ('from my iniquity')→ relational specificationἀνομία: 'lawlessness / iniquity'; renders עֲוֹנִי ('my iniquity'); the same word named the deadly 'torrents of lawlessness' (v. 5) — here David's own potential iniquity, against which he guards himself; the admission of personal liability to sin tempers the righteousness-claim, making it integrity-in-vigilance rather than sinlessness.
μουmyGenitivepossessive genitive (with ἀνομίας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἀνομίας).
25
καὶ ἀποδώσει μοι κύριος κατὰ τὴν δικαιοσύνην μου καὶ κατὰ τὴν καθαριότητα τῶν χειρῶν μου ἐνώπιον τῶν ὀφθαλμῶν αὐτοῦ
And the LORD will recompense me according to my righteousness and according to the cleanness of my hands before his eyes.
v. 25 closes the righteousness-strophe by repeating v. 21 almost verbatim (now with ἀποδώσει, future), forming an inclusio around vv. 21–24. The added ἐνώπιον τῶν ὀφθαλμῶν αὐτοῦ ('before his eyes') stresses that the cleanness is judged by God's own sight — divine, not human, evaluation.
Word-by-word analysis· 19 words
καὶandcoordinate conjunction (closing inclusio)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀποδώσειwill recompense / repayFut Act Indic 3 Sg · ἀποδίδωμιmain verb (subject κύριος; object μοι)→ predictive/gnomic future (the principle of just reward)ἀποδίδωμι: 'give back / repay / recompense'; near-synonymous with ἀνταποδίδωμι (v. 21); the future ('will recompense') generalizes the past act of v. 21 into an abiding principle — God will requite according to righteousness; the same verb renders God's recompense in Rom 2:6 (ἀποδώσει ἑκάστῳ).
μοιme / to meDativedative indirect object of ἀποδώσει→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ἀποδώσει.
κύριοςLORDNominativesubject of ἀποδώσει→ participant prominenceκύριος: rendering of יהוה; the just recompenser, repeated from v. 21 to close the strophe.
κατὰaccording topreposition + accusative (standard of measure)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (standard of measure).
τὴνtheAccusativearticle (with δικαιοσύνην)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
δικαιοσύνηνrighteousnessAccusativeaccusative object of κατά (standard of recompense)→ object specificationδικαιοσύνη: 'righteousness'; repeated from v. 21, framing the strophe; David's covenant-faithful conduct as the measure of God's reward.
μουmyGenitivepossessive genitive (with δικαιοσύνην)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with δικαιοσύνην).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατὰaccording topreposition + accusative (parallel standard)→ spatial or relational framingκατὰ: meaning 'according to'; here it marks the relation signaled by preposition + accusative (parallel standard).
τὴνtheAccusativearticle (with καθαριότητα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
καθαριότηταcleanness / purityAccusativeaccusative object of κατά (parallel to δικαιοσύνην)→ object specificationκαθαριότης: 'cleanness'; repeated from v. 21; 'the cleanness of my hands' as moral integrity in action, here viewed under God's gaze.
τῶνtheGenitivearticle (with χειρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
χειρῶνhandsGenitivegenitive (defining: 'cleanness of my hands')→ relational specificationχείρ (gen. pl.): 'hand'; the organs of action whose cleanness is David's innocence in deed.
μουmyGenitivepossessive genitive (with χειρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with χειρῶν).
ἐνώπιονbefore / in the sight ofimproper preposition + genitive ('before his eyes')→ spatial or relational framingἐνώπιον: 'before / in the presence of / in the sight of'; renders לְנֶגֶד; the addition 'before his eyes' (not in v. 21) stresses that David's cleanness is real before God's own scrutiny — divine evaluation, the only verdict that counts.
τῶνtheGenitivearticle (with ὀφθαλμῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀφθαλμῶνeyesGenitivegenitive (object of ἐνώπιον: 'before his eyes')→ relational specificationὀφθαλμός (gen. pl. ὀφθαλμῶν): 'eye'; renders עֵינָיו ('his eyes'); the anthropomorphic 'eyes' of God denote his all-seeing evaluation; the same word names the 'haughty eyes' God brings low in v. 28 — God's eyes judge, the proud eyes are humbled.
αὐτοῦhisGenitivepossessive genitive (with ὀφθαλμῶν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὀφθαλμῶν).
26
μετὰ ὁσίου ὁσιωθήσῃ καὶ μετὰ ἀνδρὸς τελείου τελειωθήσῃ
With the holy you will show yourself holy, and with the perfect man you will show yourself perfect;
A wisdom-strophe (vv. 26–27) on lex talionis of character: God reciprocates each person's disposition. The four cola use figura etymologica (ὁσίου/ὁσιωθήσῃ, τελείου/τελειωθήσῃ, etc.) — God 'becomes' to each what they are to him. The address shifts back to second person (YHWH addressed directly).
Word-by-word analysis· 8 words
μετὰwithpreposition + genitive (association: 'with the holy')→ spatial or relational framingμετά + genitive: 'with / in dealing with'; the anaphoric μετά (×4 in vv. 26–27) structures the strophe of correspondence — 'with X you become X-like.'
ὁσίουthe holy / devout oneGenitivegenitive object of μετά (substantivized adjective: 'with the holy')→ relational specificationὅσιος: 'holy / devout / loyal'; renders חָסִיד ('faithful / godly one'); the ὅσιος is the one loyal to the covenant; in the Ps 17 parallel and Hebrew the term overlaps with חֶסֶד (covenant-love), so 'with the merciful you show yourself merciful' — God reciprocates covenant loyalty with loyalty.
ὁσιωθήσῃyou will show yourself holyFut Pass Indic 2 Sg · ὁσιόωmain verb (direct address to YHWH)→ gnomic future (the abiding principle of reciprocity)ὁσιόω (fut. pass.): 'deal in holiness / show oneself holy/loyal'; a denominative coined to mirror ὅσιος; renders תִּתְחַסָּד ('you show yourself loyal'); the figura etymologica (ὁσίου … ὁσιωθήσῃ) makes the point untranslatably tight — God becomes to the loyal what they are; the passive has reflexive force ('show yourself').
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
ἀνδρὸςmanGenitivegenitive object of μετά (with τελείου: 'with the perfect man')→ relational specificationἀνήρ (gen. ἀνδρός): 'man / husband / male'; renders גְּבַר ('man / mighty one'); the 'perfect man' is the morally complete person; ἀνήρ (not ἄνθρωπος) connotes the man of valor — fitting for the warrior-king's reflection.
τελείουperfect / completeGenitiveattributive adjective (with ἀνδρός: 'perfect man')→ relational specificationτέλειος: 'perfect / complete / mature'; renders תָּמִים ('blameless / whole') — the same Hebrew rendered ἄμωμος at vv. 24, 31, 33; here 'the perfect/whole man,' the one of undivided integrity (cf. Matt 5:48, ἔσεσθε … τέλειοι).
τελειωθήσῃyou will show yourself perfectFut Pass Indic 2 Sg · τελειόωmain verb (direct address to YHWH)→ gnomic future (reciprocity-principle)τελειόω (fut. pass.): 'make perfect / complete / show oneself perfect'; mirrors τέλειος in figura etymologica (τελείου … τελειωθήσῃ); renders תִּתַּמָּם ('you show yourself blameless'); God answers the integrity of the whole-hearted with his own perfect dealings — wholeness met with wholeness.
27
καὶ μετὰ ἐκλεκτοῦ ἐκλεκτὸς ἔσῃ καὶ μετὰ στρεβλοῦ στρεβλωθήσῃ
and with the chosen you will be chosen, and with the crooked you will deal tortuously.
The strophe completes the principle with a final pair, climaxing in the negative: with the chosen (ἐκλεκτοῦ) God is chosen/pure, but with the crooked (στρεβλοῦ) he 'shows himself twisted' (στρεβλωθήσῃ) — i.e., he meets perversity with shrewd opposition. The figura etymologica is sharpest here.
Word-by-word analysis· 9 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
ἐκλεκτοῦthe chosen / pure oneGenitivegenitive object of μετά (substantivized adjective: 'with the chosen')→ relational specificationἐκλεκτός: 'chosen / select / pure'; renders נָבָר ('pure / cleansed'); the verbal adjective from ἐκλέγομαι; here the sense is the pure/sincere person, with whom God shows himself pure — the elect, whole-hearted one whom God treats as such.
ἐκλεκτὸςchosen / pureNominativepredicate adjective (with ἔσῃ: 'you will be chosen/pure')→ participant prominenceἐκλεκτός: repeated in figura etymologica (ἐκλεκτοῦ … ἐκλεκτὸς ἔσῃ); 'with the pure you will be pure' — God matches sincerity with sincerity, mirroring the disposition shown toward him (תִּתָּבָר, 'you show yourself pure').
ἔσῃyou will beFut Mid Indic 2 Sg · εἰμίcopula (predicate ἐκλεκτός; direct address to YHWH)→ gnomic future (reciprocity-principle)εἰμί (fut. 2 sg. ἔσῃ): 'you will be'; the copula varies the construction (instead of a passive verb) — 'you will be pure' with the pure; God's character answers the disposition brought to him.
καὶandcoordinate conjunction (turn to negative pole)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μετὰwithpreposition + genitive (association)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (association).
στρεβλοῦthe crooked / perverse oneGenitivegenitive object of μετά (substantivized adjective: 'with the crooked')→ relational specificationστρεβλός: 'twisted / crooked / perverse'; renders עִקֵּשׁ ('crooked / devious'); the morally twisted person — the antithesis of the ὅσιος and τέλειος; with such a one God deals not in tender loyalty but in shrewd opposition.
στρεβλωθήσῃyou will deal tortuously / show yourself shrewdFut Pass Indic 2 Sg · στρεβλόωmain verb (direct address to YHWH; climactic negative)→ gnomic future (reciprocity-principle, negative pole)στρεβλόω (fut. pass.): 'twist / wrench / deal crookedly with'; mirrors στρεβλός in figura etymologica (στρεβλοῦ … στρεβλωθήσῃ); renders תִּתַּפָּל ('you show yourself shrewd/devious'); the anthropomorphism does not impute evil to God but expresses that he outmaneuvers the perverse — he is too clever for the crooked, frustrating their schemes (cf. 1 Cor 1:19; the wise caught in their craftiness, 1 Cor 3:19).
28
καὶ τὸν λαὸν τὸν πτωχὸν σώσεις καὶ ὀφθαλμοὺς ἐπὶ μετεώρων ταπεινώσεις
And you will save the lowly people, and you will bring down the eyes that are set on high things.
The correspondence-principle is applied socially: God saves the lowly/poor people but brings down the haughty (lit. 'eyes upon high things'). The reversal-theme (exalting the humble, humbling the proud) is a constant OT and NT motif (cf. 1 Kgdms 2:7–8; Luke 1:51–53), grounding it in God's very character.
Word-by-word analysis· 11 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
λαὸνpeopleAccusativedirect object of σώσεις→ object specificationλαός: 'people'; renders עַם; the 'lowly people' are the humble, afflicted ones whom God characteristically saves — possibly Israel as the poor people, possibly the humble in general.
τὸνtheAccusativearticle (attributive position with πτωχόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
πτωχὸνpoor / lowlyAccusativeattributive adjective (with λαόν: 'the lowly people')→ object specificationπτωχός: 'poor / destitute / lowly'; renders עָנִי ('afflicted / humble'); the πτωχοί are the helpless poor who depend wholly on God — the special objects of his saving favor (cf. the Beatitude, μακάριοι οἱ πτωχοί, Luke 6:20).
σώσειςyou will saveFut Act Indic 2 Sg · σῴζωmain verb (direct address to YHWH; object the lowly people)→ gnomic future (God's characteristic saving)σῴζω: 'save / rescue'; the same verb as vv. 3, 4 — now generalized: God saves the lowly as a settled trait of his character; cognate with σωτηρία, the leitmotif of the song.
καὶandcoordinate conjunction (antithetical: save vs. humble)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὀφθαλμοὺςeyesAccusativedirect object of ταπεινώσεις→ object specificationὀφθαλμός (acc. pl.): 'eye'; renders עֵינַיִם; 'haughty eyes' (eyes set on high things) is an idiom for arrogance and pride (cf. Prov 6:17, ὀφθαλμὸς ὑβριστοῦ); contrast God's all-seeing eyes that judge righteousness (v. 25).
ἐπὶupon / set onpreposition + genitive (direction of the proud gaze: 'on high things')→ spatial or relational framingἐπί + genitive: 'upon / on'; the eyes 'upon high things' (ἐπὶ μετεώρων) — fixed on lofty, exalted objects — picture the upward, self-exalting gaze of the proud.
μετεώρωνhigh things / lofty placesGenitivegenitive object of ἐπί (substantivized adjective: 'high things')→ relational specificationμετέωρος: 'raised up / lofty / suspended on high' (the source of 'meteor'); substantivized 'the heights / lofty things'; renders רָמִים ('haughty / lofty'); the proud whose eyes are set on high will be cast down — the reversal God effects.
ταπεινώσειςyou will bring low / humbleFut Act Indic 2 Sg · ταπεινόωmain verb (direct address to YHWH; object the haughty eyes)→ gnomic future (God's characteristic humbling of the proud)ταπεινόω: 'make low / humble / abase'; renders תַּשְׁפִּיל ('you bring down'); the antithesis to σώσεις — God abases the proud as surely as he saves the lowly; the great reversal (cf. πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, Luke 14:11) is rooted here in God's character.
29
ὅτι σὺ ὁ λύχνος μου κύριε καὶ κύριος ἐκλάμψει μοι τὸ σκότος μου
For you are my lamp, O LORD; and the LORD will shine forth for me my darkness.
ὅτι introduces the personal grounds of David's confidence: 'you are my lamp.' The light-image reverses the theophanic darkness (γνόφος, σκότος, vv. 10, 12) — the God who veils himself in storm-darkness is David's own light, dispelling his σκότος (the same word, now personal). The verse pivots to the empowerment-strophe.
Word-by-word analysis· 13 words
ὅτιfor / becausecausal conjunction (grounds for confidence)→ discourse linkage or contrastὅτι: 'because'; grounds David's confidence in God's character (vv. 26–28) in a personal confession: YHWH is his light.
σὺyouNominativesubject (emphatic pronoun, direct address to YHWH)→ participant referenceσύ: the emphatic 'you' stresses the personal identity of David's light — it is YHWH himself, not any earthly help, who illumines him.
ὁtheNominativearticle (with λύχνος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
λύχνοςlampNominativepredicate nominative ('you are my lamp')→ participant prominenceλύχνος: 'lamp / light'; renders נֵרִי ('my lamp'); the lamp is a metaphor for life, guidance, and the dynasty's continuance (cf. 'a lamp for David', 3 Kgdms 11:36); YHWH as David's lamp dispels darkness and sustains his life and reign.
μουmyGenitivepossessive genitive (with λύχνος)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with λύχνος).
κύριεO LORDVocativevocative (direct address)→ direct addressκύριος (voc. κύριε): rendering of יהוה; the vocative address resumes the direct prayer-form of the invocation (v. 2).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κύριοςLORDNominativesubject of ἐκλάμψει→ participant prominenceκύριος: rendering of יהוה; the shift from vocative (σὺ … κύριε) to third person (κύριος ἐκλάμψει) is characteristic of the psalm's fluid address — confession alternating with proclamation.
ἐκλάμψειwill shine forth / illuminateFut Act Indic 3 Sg · ἐκλάμπωmain verb (subject κύριος; object τὸ σκότος μου)→ predictive future (confident expectation of light)ἐκλάμπω: 'shine out / blaze forth / illuminate'; renders יַגִּיהַּ ('will lighten'); the compound ἐκ- intensifies — God will make David's darkness blaze with light; the transitive 'shine my darkness' = turn my darkness into light, dispelling the gloom of distress.
μοιfor meDativedative of advantage (with ἐκλάμψει: 'shine for me')→ participant reference or interestμοι: meaning 'for me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with ἐκλάμψει: 'shine for me').
τὸtheAccusativearticle (with σκότος)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκότοςdarknessAccusativeaccusative of respect / object ('will illumine my darkness')→ object specificationσκότος: 'darkness'; renders חָשְׁכִּי ('my darkness'); the same word that was YHWH's theophanic veil (v. 12) is here David's personal gloom of affliction, which God's light dispels — the storm-darkness of God's coming becomes, for David, light.
μουmyGenitivepossessive genitive (with σκότος)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σκότος).
30
ὅτι ἐν σοὶ δραμοῦμαι μονόζωνος καὶ ἐν τῷ θεῷ μου ὑπερβήσομαι τεῖχος
For in you I will run as a lightly-armed warrior, and in my God I will leap over a wall.
A second ὅτι extends the confidence into military feats: 'in you I will charge as a raider, and in my God leap a wall.' The instrumental ἐν σοὶ / ἐν τῷ θεῷ μου ('in/by you') makes God the enabling power of David's exploits, anticipating the equipping-strophe (vv. 33–37).
Word-by-word analysis· 12 words
ὅτιfor / becausecausal conjunction (further ground of confidence)→ discourse linkage or contrastὅτι: 'because'; a second grounding clause (parallel to v. 29), moving from light to martial empowerment.
ἐνin / bypreposition + dative (instrumental: 'by you')→ spatial or relational framingἐν + dative: 'in / by means of'; the instrumental ἐν σοί ('in/by you') makes God the power-source of the feat — David's prowess is wholly dependent on divine enabling.
σοὶyouDativedative object of ἐν (instrumental: 'by you')→ participant reference or interestσύ (dat. σοί): the emphatic second-person — it is by YHWH's power that David runs to battle; cf. the parallel ἐν τῷ θεῷ μου.
δραμοῦμαιI will run / chargeFut Mid Indic 1 Sg · τρέχωmain verb (subject: David)→ predictive future (confident expectation of victory)τρέχω (fut. mid. δραμοῦμαι): 'run / charge'; renders אָרוּץ ('I run'); here a martial dash — to 'run' against a raiding band or troop; by God's power David charges fearlessly into battle.
μονόζωνοςlightly-armed / a raiderNominativepredicate adjective / appositive (describing David: 'as a raider')→ participant prominenceμονόζωνος: lit. 'girded with a single belt,' hence 'lightly-armed soldier / skirmisher / raider'; renders גְּדוּד ('troop / raiding band'); the LXX takes the Hebrew as the agile light-armed warrior — David, swift and unencumbered, runs against the foe; the term elsewhere translates marauding bands (cf. 2 Kgdms 4:2).
καὶandcoordinate conjunction (parallel feat)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνin / bypreposition + dative (instrumental: 'by my God')→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (instrumental: 'by my God').
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativedative object of ἐν (instrumental: 'by my God')→ sphere or referenceθεός: 'God'; ὁ θεός μου ('my God') parallel to σοί — the personal covenant God as the power by which David scales walls; the intimate possessive recurs from vv. 3, 7, 22.
μουmyGenitivepossessive genitive (with θεῷ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θεῷ).
ὑπερβήσομαιI will leap over / scaleFut Mid Indic 1 Sg · ὑπερβαίνωmain verb (subject: David; object τεῖχος)→ predictive future (confident expectation of victory)ὑπερβαίνω (fut. mid.): 'step over / cross / scale'; renders אֲדַלֶּג ('I leap'); to 'leap over a wall' is to storm a fortified city — by God's strength David overcomes even the strongest defenses; an image of unstoppable, divinely-enabled assault.
τεῖχοςwall / rampartAccusativedirect object of ὑπερβήσομαι→ object specificationτεῖχος: 'wall / city-wall / rampart'; renders שׁוּר ('wall'); the fortified city-wall, the great obstacle of ancient warfare; that David 'leaps' it signals total, God-given dominance over fortified enemies.
31
ὁ ἰσχυρός ἄμωμος ἡ ὁδὸς αὐτοῦ τὸ ῥῆμα κυρίου κραταιόν πεπυρωμένον ὑπερασπιστής ἐστιν πᾶσιν τοῖς πεποιθόσιν ἐπ᾿ αὐτῷ
The Strong One — his way is blameless; the word of the LORD is mighty, tested by fire; he is a shield to all who trust in him.
A hymnic strophe on God's perfection opens with ὁ ἰσχυρός ('the Strong One', the LXX's rendering of the divine name אֵל). His way is ἄμωμος ('blameless', the word David applied to himself, v. 24); his word is tested-by-fire and he is a shield (ὑπερασπιστής, cf. v. 3) to all who trust (πεποιθόσιν, cf. v. 3). The verse generalizes from David to 'all who trust in him.'
Word-by-word analysis· 18 words
ὁtheNominativearticle (with ἰσχυρός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχυρόςthe Strong One / Mighty OneNominativesubject (substantivized adjective: divine title)→ participant prominenceἰσχυρός: 'strong / mighty'; substantivized ὁ ἰσχυρός ('the Strong One') is the LXX's rendering of the Hebrew divine epithet אֵל ('God / Mighty One'); a hallmark of this psalm's vocabulary (vv. 31, 32, 33, 48) — God named by his strength, in pointed contrast to David's 'mighty enemies' (ἐχθρῶν … ἰσχύος, v. 18).
ἄμωμοςblameless / perfectNominativepredicate adjective (with ἡ ὁδός: 'his way is blameless')→ participant prominenceἄμωμος: 'blameless / faultless'; renders תָּמִים ('perfect'); the same word David used of himself (v. 24) and that God makes of David's way (v. 33) — here predicated of God's own way: divine perfection is the source and standard of the perfection demanded of and granted to the servant.
ἡtheNominativearticle (with ὁδός)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδὸςway / pathNominativesubject (of the predicate ἄμωμος)→ participant prominenceὁδός: 'way / path'; renders דֶּרֶךְ; 'his way' is God's manner of acting and governing — blameless and trustworthy; the same noun named the 'ways of the LORD' David kept (v. 22) and his own God-made way (v. 33).
αὐτοῦhisGenitivepossessive genitive (with ὁδός)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὁδός).
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαword / utteranceNominativesubject (with predicates κραταιόν, πεπυρωμένον)→ participant prominenceῥῆμα: 'word / saying / utterance'; renders אִמְרַת ('word / promise'); 'the word of the LORD' — his spoken promise — is mighty and refined; cf. Ps 11:7 LXX, τὰ λόγια κυρίου … ἀργύριον πεπυρωμένον; God's word is reliable because tested and pure.
κυρίουof the LORDGenitivegenitive of source (with ῥῆμα: 'word of the LORD')→ relational specificationκύριος: rendering of יהוה; the word belongs to YHWH — his sure promise on which the trusting rely.
κραταιόνmighty / strongNominativepredicate adjective (with ῥῆμα: 'the word is mighty')→ participant prominenceκραταιός: 'mighty / powerful / strong'; renders צְרוּפָה (here taken with the sense of strength); God's word is 'mighty' — powerful to accomplish what it promises; cognate with κραταιόω (v. 18) and ὁ κραταιῶν (v. 33).
πεπυρωμένονtested by fire / refinedPerf Pass Part Nom Sg Neut · πυρόωpredicate participle (with ῥῆμα: 'the word, tested by fire')→ perfect of abiding result (the word stands proven)πυρόω (perf. pass. part. πεπυρωμένον): 'set on fire / refine by fire / try'; renders צְרוּפָה ('refined / smelted'); God's word is like metal purified in the furnace — proven, pure, and reliable; the perfect denotes a settled, tested quality (cf. χρυσίον πεπυρωμένον, Rev 3:18).
ὑπερασπιστήςshield / defenderNominativepredicate nominative (with ἐστιν: 'he is a shield')→ participant prominenceὑπερασπιστής: 'shield-bearer / protector'; the same epithet as v. 3, now generalized — God is a shield not only to David but to 'all who trust in him'; the agent-noun pictures God actively covering his people in battle (renders מָגֵן, 'shield').
ἐστινisPres Act Indic 3 Sg · εἰμίcopula (predicating ὑπερασπιστής of God)→ gnomic present (timeless truth)εἰμί (pres. ἐστιν): 'is'; the present tense states a timeless truth — God is, always and for all, the shield of those who trust him.
πᾶσινto allDativedative of advantage (with ὑπερασπιστής: 'a shield to all')→ sphere or referenceπᾶς (dat. pl. πᾶσιν): 'all'; the universalizing 'to all who trust' broadens the song's confession from David to every believer — the principle of v. 3 ('I will be trusting in him') applied to all the faithful.
τοῖςtheDativearticle (with the participle πεποιθόσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
πεποιθόσινthose who trustPerf Act Part Dat Pl Masc · πείθωsubstantival participle (dative: 'to those who trust')→ perfect of settled state (abiding trust)πείθω (perf. act. part. πεποιθόσιν): 'those who have put their trust / who rely'; the same perfect as πεποιθώς (v. 3) — abiding confidence; God shields all who, like David, place settled trust in him; cf. πᾶς ὁ πιστεύων (Rom 10:11).
ἐπ᾿in / uponpreposition + dative (object of trust; elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'in'; here it marks the relation signaled by preposition + dative (object of trust; elided before vowel).
αὐτῷhimDativedative object of ἐπί (object of trust: 'in him')→ participant reference or interestαὐτός (dat. αὐτῷ): refers to God — the object of the trust that secures his shielding protection.
32
τίς ἰσχυρὸς πλὴν κυρίου καὶ τίς κτίστης ἔσται πλὴν τοῦ θεοῦ ἡμῶν
For who is strong but the LORD? And who will be a creator but our God?
Two rhetorical questions assert YHWH's incomparability: 'Who is strong (ἰσχυρός) but the LORD? Who is a creator but our God?' The questions expect the answer 'no one,' grounding the empowerment that follows (vv. 33ff.) in the uniqueness of the only true God.
Word-by-word analysis· 12 words
τίςwhoNominativeinterrogative pronoun (subject)→ participant referenceτίς: 'who?'; the rhetorical interrogative expecting the answer 'no one' — a standard form for asserting incomparability (cf. τίς ὅμοιός σοι, Exod 15:11).
ἰσχυρὸςstrong / mightyNominativepredicate adjective (with implied copula: 'who is strong')→ participant prominenceἰσχυρός: 'strong / mighty'; here predicate ('who is strong/mighty?'); the same word that titles God ὁ ἰσχυρός (v. 31) — the question affirms that strength itself belongs uniquely to YHWH; no rival 'mighty one' exists.
πλὴνexcept / butimproper preposition + genitive (exception: 'except the LORD')→ spatial or relational framingπλήν: 'except / besides / but'; renders מִבַּלְעֲדֵי ('apart from'); the exception-particle isolates YHWH as the sole possessor of true strength and creative power.
κυρίουthe LORDGenitivegenitive object of πλήν ('except the LORD')→ relational specificationκύριος: rendering of יהוה; the only Strong One — the answer the question demands.
καὶandcoordinate conjunction (parallel question)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τίςwhoNominativeinterrogative pronoun (subject of second question)→ participant referenceτίς: 'who?'; the second rhetorical question, parallel to the first.
κτίστηςcreator / founderNominativepredicate nominative (with ἔσται: 'who will be a creator')→ participant prominenceκτίστης: 'creator / founder / maker'; renders צוּר ('rock') — the LXX here reads the Hebrew 'rock' as the creating/establishing one, hence 'creator'; the term names God as the maker and establisher (cf. 1 Pet 4:19, πιστῷ κτίστῃ); no other can create, hence none can rival him.
ἔσταιwill beFut Mid Indic 3 Sg · εἰμίcopula (with predicate κτίστης)→ gnomic future (timeless assertion via rhetorical question)εἰμί (fut. ἔσται): 'will be'; the future in the rhetorical question ('who will be a creator?') asserts that none ever will — creative power belongs to God alone, past, present, and future.
πλὴνexcept / butimproper preposition + genitive (exception)→ spatial or relational framingπλὴν: meaning 'except'; here it marks the relation signaled by improper preposition + genitive (exception).
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitivegenitive object of πλήν ('except our God')→ relational specificationθεός: 'God'; ὁ θεὸς ἡμῶν ('our God') — the communal possessive widens from David's personal 'my God' to the confession of God's people; the only creator, the only God.
ἡμῶνourGenitivepossessive genitive (with θεοῦ: 'our God')→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the shift from 'my God' (vv. 3, 22, 30) to 'our God' draws the worshiping community into David's confession of the incomparable Creator.
33
ὁ ἰσχυρὸς ὁ κραταιῶν με δυνάμει καὶ ἐξετίναξεν ἄμωμον τὴν ὁδόν μου
The Strong One who girds me with power, and he made my way blameless.
The empowerment-strophe (vv. 33–37) begins: 'the Strong One' (ὁ ἰσχυρός again) is the one who strengthens David with power and makes his way blameless (ἄμωμον — God's own quality, v. 31, conferred on David). A chain of participles (κραταιῶν, then τιθείς, διδάσκων, vv. 34–35) describes God's continual equipping action.
Word-by-word analysis· 12 words
ὁtheNominativearticle (with ἰσχυρός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἰσχυρὸςthe Strong OneNominativesubject (substantivized adjective: divine title)→ participant prominenceἰσχυρός: 'the Strong One'; the LXX's rendering of אֵל; repeated from vv. 31, 32 as the head of the equipping-strophe — the mighty God is the source of David's might.
ὁthe / whoNominativearticle (substantivizing the participle κραταιῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κραταιῶνstrengthening / girdingPres Act Part Nom Sg Masc · κραταιόωsubstantival/attributive participle (with ὁ ἰσχυρός: 'who strengthens me')→ durative present (God's ongoing empowering)κραταιόω (pres. act. part.): 'strengthen / make mighty / gird with strength'; renders הַמְאַזְּרֵנִי ('who girds me'); the present participle marks God's continual empowering of David; cognate with κραταιόν (v. 31) and the enemies' ἐκραταιώθησαν (v. 18) — the God stronger than the strong foes strengthens his servant.
μεmeAccusativedirect object of κραταιῶν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κραταιῶν.
δυνάμειwith power / strengthDativedative of means (with κραταιῶν: 'strengthens me with power')→ sphere or referenceδύναμις: 'power / strength / might'; renders חַיִל ('strength / valor'); the means by which God girds David; the same noun recurs at v. 40 (ἐνισχύσεις με δυνάμει) — God arms David with power for war.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξετίναξενmade smooth / cleared / shook outAor Act Indic 3 Sg · ἐκτινάσσωmain verb (subject: God; object τὴν ὁδόν, complement ἄμωμον)→ constative aorist (God's clearing of David's path)ἐκτινάσσω: 'shake out / shake off / clear away'; renders וַיַּתֵּר (cf. 'he set free / made blameless'); the LXX 'he shook out my way blameless' likely means God cleared David's path of obstacles, making it level and faultless; the verb is used of shaking off dust (Matt 10:14) — here of sweeping the way clean.
ἄμωμονblameless / perfectAccusativeobject complement (with τὴν ὁδόν: 'made my way blameless')→ object specificationἄμωμος: 'blameless / faultless'; the same word predicated of God's own way (v. 31) and of David's resolve (v. 24); here God 'makes David's way blameless' — divine perfection conferred on the servant's path; the predicate-accusative construction (ἐξετίναξεν ἄμωμον τὴν ὁδόν).
τὴνtheAccusativearticle (with ὁδόν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ὁδόνway / pathAccusativedirect object of ἐξετίναξεν→ object specificationὁδός: 'way / path'; the same word as vv. 22, 31 — David's 'way' (his course of life and action) is made blameless by God, matching the blameless way of God himself (v. 31).
μουmyGenitivepossessive genitive (with ὁδόν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὁδόν).
34
τιθεὶς τοὺς πόδας μου ὡς ἐλάφων καὶ ἐπὶ τὰ ὕψη ἱστῶν με
making my feet like the feet of deer, and setting me upon the heights,
Participles (τιθείς, ἱστῶν) continue the equipping: God makes David's feet swift and sure like a deer's and sets him on the heights — agility for pursuit and security on commanding ground. The deer-imagery conveys both speed and surefootedness in rugged terrain.
Word-by-word analysis· 12 words
τιθεὶςplacing / makingPres Act Part Nom Sg Masc · τίθημιattributive participle (continuing the description of God)→ durative present (God's ongoing equipping)τίθημι (pres. act. part. τιθείς): 'place / set / make'; renders מְשַׁוֶּה ('making'); the participle continues the chain describing God's equipping work; 'making my feet like deer's' = giving David the swiftness and surefootedness of a wild deer.
τοὺςtheAccusativearticle (with πόδας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόδαςfeetAccusativedirect object of τιθείς→ object specificationπούς (acc. pl. πόδας): 'foot'; renders רַגְלַי ('my feet'); the feet made deer-swift for battle and pursuit; cf. the feet of God on the storm-cloud (v. 10) and the enemies under David's feet (v. 39).
μουmyGenitivepossessive genitive (with πόδας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with πόδας).
ὡςas / likecomparative particle ('like deer')→ discourse linkage or contrastὡς: 'as / like'; introduces the simile comparing David's feet to a deer's — swift, sure, untiring on rough ground.
ἐλάφωνof deer / doesGenitivegenitive of comparison (with ὡς: 'like [the feet] of deer')→ relational specificationἔλαφος (gen. pl. ἐλάφων): 'deer / hind / stag'; renders אַיָּלוֹת ('hinds'); the hind/deer is the image of swiftness and surefooted agility on the heights (cf. Hab 3:19); David's God-given feet let him bound over mountainous battle-terrain.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐπὶuponpreposition + accusative (place: 'upon the heights')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (place: 'upon the heights').
τὰtheAccusativearticle (with ὕψη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὕψηheights / high placesAccusativeaccusative object of ἐπί ('upon the heights')→ object specificationὕψος (pl. ὕψη): 'height / high place'; renders בָּמוֹת ('high places / heights'); to be set on the heights is to hold the commanding ground — secure, exalted, victorious; cognate with ὕψος ('on high', v. 17) and ὑψόω (vv. 47, 49).
ἱστῶνsetting / making standPres Act Part Nom Sg Masc · ἵστημιattributive participle (parallel to τιθείς: 'setting me on the heights')→ durative present (God's ongoing establishing)ἵστημι (pres. act. part. ἱστῶν): 'cause to stand / set / establish'; renders יַעֲמִידֵנִי ('he makes me stand'); the participle 'setting me on the heights' completes the agility-and-security pair — God both speeds David's feet and plants him firmly on the high ground.
μεmeAccusativedirect object of ἱστῶν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἱστῶν.
35
διδάσκων χεῖράς μου εἰς πόλεμον καὶ κατάξας τόξον χαλκοῦν ἐν βραχίονί μου
training my hands for war, and you broke a bronze bow with my arm.
The equipping reaches its martial peak: God trains David's hands for war and gives his arm strength to bend a bow of bronze. The participle διδάσκων ('teaching') continues the chain; the shift to aorist κατάξας marks a concrete feat of strength — superhuman might granted by God.
Word-by-word analysis· 12 words
διδάσκωνteaching / trainingPres Act Part Nom Sg Masc · διδάσκωattributive participle (continuing the description of God)→ durative present (God's ongoing training of David)διδάσκω (pres. act. part.): 'teach / train / instruct'; renders מְלַמֵּד ('training'); God 'trains my hands for war' — battle-skill is a divine gift, not merely natural talent; the warrior-king's prowess is taught by God himself.
χεῖράςhandsAccusativedirect object of διδάσκων→ object specificationχείρ (acc. pl. χεῖρας): 'hand'; renders יָדַי ('my hands'); the hands trained for war — the same hands whose 'cleanness' was David's righteousness (vv. 21, 25); God gives both moral integrity and martial skill.
μουmyGenitivepossessive genitive (with χεῖρας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with χεῖρας).
εἰςfor / untopreposition + accusative (purpose: 'for war')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for war').
πόλεμονwar / battleAccusativeaccusative object of εἰς (purpose: 'for war')→ object specificationπόλεμος: 'war / battle'; renders מִלְחָמָה; the purpose of the hand-training; the same phrase εἰς πόλεμον recurs at v. 40 (ἐνισχύσεις με … εἰς πόλεμον) — God equips David specifically for the wars by which his kingdom is secured.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
κατάξαςhaving broken / bent downAor Act Part Nom Sg Masc · κατάγνυμιattributive participle (aorist, of God: 'you broke / bent a bronze bow')→ constative aorist participle (a concrete feat of God-given strength)κατάγνυμι (aor. act. part. κατάξας): 'break in pieces / shatter / bend down'; renders וְנִחַת ('and is bent') — the bending/breaking of a bronze bow by David's arm is a feat of superhuman, God-given strength; whether 'broke' (the enemy's bow) or 'bent' (drew the mighty bronze bow), it signals overwhelming might.
τόξονbowAccusativedirect object of κατάξας→ object specificationτόξον: 'bow'; renders קֶשֶׁת ('bow'); the bronze bow is an emblem of formidable military power; that David's arm masters it shows the strength God has given him for war.
χαλκοῦνbronze / of brassAccusativeattributive adjective (with τόξον: 'a bronze bow')→ object specificationχαλκοῦς: 'made of bronze / brass'; renders נְחוּשָׁה ('bronze'); a bow of bronze requires extraordinary strength to bend or break — the metal underscores the magnitude of the God-given feat.
ἐνwith / bypreposition + dative (means: 'with my arm')→ spatial or relational framingἐν: meaning 'with'; here it marks the relation signaled by preposition + dative (means: 'with my arm').
βραχίονίarmDativedative of means (with κατάξας: 'by my arm')→ sphere or referenceβραχίων: 'arm / forearm'; renders זְרֹעֹתָי ('my arms'); the arm as the seat of strength; the 'arm' is elsewhere the emblem of YHWH's own saving power (βραχίων ὑψηλός, Exod 6:6) — here God's strength flows into David's arm.
μουmyGenitivepossessive genitive (with βραχίονι)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with βραχίονι).
36
καὶ ἔδωκάς μοι ὑπερασπισμὸν σωτηρίας μου καὶ ἡ ὑπακοή σου ἐπλήθυνέν με
And you gave me the shield of my salvation, and your obedience-giving discipline multiplied me.
The address turns to second person (ἔδωκάς): God gives David 'the shield of my salvation,' and his ὑπακοή ('answering / responsiveness') makes David great. The shield (ὑπερασπισμός, cognate with ὑπερασπιστής, vv. 3, 31) completes the armor-imagery of the equipping-strophe.
Word-by-word analysis· 12 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἔδωκάςyou gaveAor Act Indic 2 Sg · δίδωμιmain verb (direct address to YHWH; object ὑπερασπισμόν)→ constative aorist (the giving of the shield)δίδωμι (aor. 2 sg. ἔδωκας): 'give'; the shift to direct second-person address ('you gave me') intensifies the prayer; the same verb recurs at v. 41 (ἔδωκάς μοι … νῶτον) of God giving David the necks of his foes.
μοιme / to meDativedative indirect object of ἔδωκας→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative indirect object of ἔδωκας.
ὑπερασπισμὸνshield / protectionAccusativedirect object of ἔδωκας→ object specificationὑπερασπισμός: 'shielding / protection / a covering shield'; renders מָגֵן ('shield'); the abstract noun (cognate with ὑπερασπιστής, vv. 3, 31) — God gives the 'shield of salvation,' the protective covering that secures David's deliverance; the defensive complement to the offensive bow of v. 35.
σωτηρίαςof salvationGenitivegenitive (defining: 'shield of my salvation')→ relational specificationσωτηρία: 'salvation / deliverance'; the leitmotif (vv. 3, 47, 51); the 'shield of my salvation' is the protection that effects David's rescue — God's saving power as defensive armor.
μουmyGenitivepossessive genitive (with σωτηρίας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σωτηρίας).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἡtheNominativearticle (with ὑπακοή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὑπακοήanswering / responsiveness / disciplineNominativesubject of ἐπλήθυνεν→ participant prominenceὑπακοή: 'obedience / heeding / responsiveness'; renders עֲנֹתְךָ ('your answering / condescension / gentleness') — the Hebrew root ענה is ambiguous (answer / humble / discipline); the LXX 'your ὑπακοή' likely means God's attentive responsiveness to David (his heeding) that exalts him; the term elsewhere is the great NT word for the obedience of faith (Rom 1:5).
σουyourGenitivepossessive genitive (with ὑπακοή)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὑπακοή).
ἐπλήθυνένmultiplied / made greatAor Act Indic 3 Sg · πληθύνωmain verb (subject ἡ ὑπακοή; object με)→ constative aorist (David's increase/exaltation)πληθύνω: 'multiply / increase / make great'; renders תַּרְבֵּנִי ('it made me great'); God's responsive care 'multiplied' David — increased his strength, stature, and dominion; the same verb of God's multiplying blessing (cf. πληθύνων πληθυνῶ, Gen 22:17).
μεmeAccusativedirect object of ἐπλήθυνεν→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐπλήθυνεν.
37
εἰς πλατυσμὸν εἰς τὰ διαβήματά μου ὑποκάτω μου καὶ οὐκ ἐσαλεύθησαν τὰ σκέλη μου
you gave room for my steps under me, and my legs did not give way.
The equipping ends with secure footing: God broadens the space for David's steps so his legs do not waver. πλατυσμός ('broad place') echoes the rescue of v. 20 — the spaciousness of salvation is now the firm, wide ground beneath the warrior's advancing feet, the platform for the victories of vv. 38ff.
Word-by-word analysis· 14 words
εἰςinto / forpreposition + accusative (result: 'into a broad place')→ spatial or relational framingεἰς: 'into / for'; here of result/goal — God makes 'into a broad place' the ground under David's steps; the line implies a verb of giving/making (cf. v. 36 ἔδωκάς).
πλατυσμὸνbroad place / roomAccusativeaccusative object of εἰς ('into a broad place')→ object specificationπλατυσμός: 'broadening / wide space'; the same word as v. 20 — there the place of rescue, here the broad, firm ground for David's stride; spaciousness underfoot means freedom and stability for the advancing warrior.
εἰςfor / untopreposition + accusative (reference: 'for my steps')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (reference: 'for my steps').
τὰtheAccusativearticle (with διαβήματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
διαβήματάsteps / stridesAccusativeaccusative object of εἰς ('for my steps')→ object specificationδιάβημα (pl. διαβήματα): 'step / stride / pace'; renders צַעֲדִי ('my steps'); God widens the place for David's strides so they are unimpeded; cf. Ps 17:37 LXX parallel; firm, broad footing is the image of God-given stability in action.
μουmyGenitivepossessive genitive (with διαβήματα)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with διαβήματα).
ὑποκάτωunder / beneathimproper preposition + genitive ('under me')→ spatial or relational framingὑποκάτω: 'underneath'; the broad place is 'under me' = the firm ground beneath David's feet; the same word that put darkness under God's feet (v. 10) and will put enemies under David's (vv. 40, 48) — here it is solid footing.
μουmeGenitivegenitive (object of ὑποκάτω: 'under me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (object of ὑποκάτω: 'under me').
καὶandcoordinate conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ἐσαλεύθησαν)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἐσαλεύθησανgave way / were shaken / waveredAor Pass Indic 3 Pl · σαλεύωmain verb (negated; subject τὰ σκέλη)→ constative aorist (the stability of David's footing)σαλεύω (pass.): 'shake / totter / waver'; renders מָעֲדוּ ('slipped / wavered'); 'my legs did not waver' — on the broad, firm ground David's footing held; the verb contrasts with the cosmic shaking of the theophany (ἐσείσθη, v. 8) — creation trembles, but the God-stabilized king stands firm.
τὰtheNominativearticle (with σκέλη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σκέληlegs / anklesNominativesubject of ἐσαλεύθησαν→ participant prominenceσκέλος (pl. σκέλη): 'leg / lower limb'; renders קַרְסֻלָּי ('my ankles'); the legs/ankles that did not give way — firm footing in battle; the secure stance God grants for the conquest that follows.
μουmyGenitivepossessive genitive (with σκέλη)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σκέλη).
38
διώξω ἐχθρούς μου καὶ ἀφανιῶ αὐτοὺς καὶ οὐκ ἀναστρέψω ἕως συντελέσω αὐτούς
I will pursue my enemies and destroy them, and I will not turn back until I have made an end of them.
The victory-strophe (vv. 38–43) opens with a string of first-person futures of relentless pursuit: David will chase, destroy, and not turn back until the foes are finished. The empowerment of vv. 33–37 now bears fruit in total conquest — the deliverance of v. 4 ('from my enemies I shall be saved') becomes active triumph.
Word-by-word analysis· 12 words
διώξωI will pursueFut Act Indic 1 Sg · διώκωmain verb (subject: David; object ἐχθρούς)→ predictive future (the relentless pursuit)διώκω: 'pursue / chase / persecute'; renders אֶרְדְּפָה ('I pursue'); David now takes the offensive — the once-pursued (cf. Saul's pursuit, v. 1) becomes the pursuer; God-given strength turns flight into chase.
ἐχθρούςenemiesAccusativedirect object of διώξω→ object specificationἐχθρός: 'enemy'; the recurring foes (vv. 1, 4, 18, 41, 49); here the object of David's relentless pursuit.
μουmyGenitivepossessive genitive (with ἐχθρούς)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐχθρούς).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἀφανιῶI will destroy / wipe outFut Act Indic 1 Sg · ἀφανίζωmain verb (object αὐτούς)→ predictive future (annihilation of the foe)ἀφανίζω: 'make disappear / destroy / annihilate'; renders וָאַשְׁמִידֵם ('I destroyed them'); to 'make them vanish' is total destruction — the enemies are not merely defeated but obliterated; the verb of utter effacement.
αὐτοὺςthemAccusativedirect object of ἀφανιῶ→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἀφανιῶ.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ἀναστρέψω)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀναστρέψωI will turn back / returnFut Act Indic 1 Sg · ἀναστρέφωmain verb (negated: 'I will not turn back')→ predictive future (resolve of total pursuit)ἀναστρέφω: 'turn back / return'; renders אָשׁוּב ('I return'); David will not break off the pursuit — relentless to the end; the negation underlines the totality of the victory God grants.
ἕωςuntiltemporal conjunction (with συντελέσω: 'until I finish them')→ discourse linkage or contrastἕως: 'until'; introduces the terminus of the pursuit — only the complete destruction of the enemy.
συντελέσωI make an end of / finish offAor Act Subj 1 Sg · συντελέωverb of temporal clause (subjunctive with ἕως)→ aorist subjunctive (the completed annihilation)συντελέω: 'complete / finish / make a full end of'; renders כַּלּוֹתָם ('I consumed them'); the subjunctive with ἕως expresses the goal: David presses on 'until I have made a complete end of them' — total, conclusive victory.
αὐτούςthemAccusativedirect object of συντελέσω→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of συντελέσω.
39
καὶ θλάσω αὐτούς καὶ οὐκ ἀναστήσονται καὶ πεσοῦνται ὑπὸ τοὺς πόδας μου
And I will crush them, and they shall not rise; and they shall fall under my feet.
The annihilation is graphic: David crushes the foes so they cannot rise; they fall 'under my feet.' The image ὑπὸ τοὺς πόδας μου ('under my feet') mirrors the storm-darkness 'under God's feet' (v. 10) — the king's dominion participates in God's, and anticipates the NT's enemies-under-feet language (Ps 109:1 LXX; 1 Cor 15:25).
Word-by-word analysis· 12 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
θλάσωI will crush / shatterFut Act Indic 1 Sg · θλάωmain verb (object αὐτούς)→ predictive future (the crushing of the foe)θλάω: 'crush / bruise / shatter'; renders וָאֶמְחָצֵם ('I shattered them'); the verb of crushing — David grinds the enemy so they cannot recover; cognate with the crushing of the serpent's head imagery (cf. συντρίψει, Rom 16:20).
αὐτούςthemAccusativedirect object of θλάσω→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of θλάσω.
καὶandcoordinate conjunction (result)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ἀναστήσονται)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἀναστήσονταιthey shall riseFut Mid Indic 3 Pl · ἀνίστημιmain verb (negated; subject: the enemies)→ predictive future (the foes' permanent defeat)ἀνίστημι (fut. mid. ἀναστήσονται): 'rise / stand up'; renders יְקוּמוּן ('they rise'); the crushed enemies 'shall not rise' — their defeat is final and irreversible; ironic contrast with the ἐπανιστανομένους ('those who rise against me', v. 40) whom God subdues.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
πεσοῦνταιthey shall fallFut Mid Indic 3 Pl · πίπτωmain verb (subject: the enemies)→ predictive future (the fall of the foe)πίπτω (fut. mid. πεσοῦνται): 'fall'; renders יִפְּלוּ ('they fall'); the enemies fall 'under my feet' — the posture of total subjugation; to fall and not rise is the language of decisive military annihilation.
ὑπὸunderpreposition + accusative (place: 'under my feet')→ spatial or relational framingὑπό + accusative: 'under / beneath'; the fallen enemies lie 'under my feet' — the classic image of conquest and subjugation (cf. ὑποπόδιον τῶν ποδῶν, Ps 109:1 LXX).
τοὺςtheAccusativearticle (with πόδας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
πόδαςfeetAccusativeaccusative object of ὑπό ('under my feet')→ object specificationπούς (acc. pl. πόδας): 'foot'; David's feet, made deer-swift by God (v. 34), now stand on the fallen foe; the enemies 'under the feet' echo the cosmic dominion of God (darkness under his feet, v. 10) — royal conquest mirroring divine sovereignty.
μουmyGenitivepossessive genitive (with πόδας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with πόδας).
40
καὶ ἐνισχύσεις με δυνάμει εἰς πόλεμον κάμψεις τοὺς ἐπανιστανομένους μοι ὑποκάτω μου
And you will strengthen me with power for war; you will bow down under me those who rise against me.
The address returns to second person, attributing the victory to God: 'you will strengthen me with power for war; you will bow my adversaries under me.' The verse re-grounds David's conquest (vv. 38–39) in divine enabling — ἐνισχύσεις … δυνάμει echoes ὁ κραταιῶν με δυνάμει (v. 33).
Word-by-word analysis· 12 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνισχύσειςyou will strengthen / empowerFut Act Indic 2 Sg · ἐνισχύωmain verb (direct address to YHWH; object με)→ predictive future (God's empowering for war)ἐνισχύω: 'strengthen / make strong / empower'; renders וַתַּזְרֵנִי ('you girded me'); the compound (ἐν- + ἰσχύς) — God infuses David with strength; cognate with ἰσχυρός (the divine title, vv. 31–33) and ἰσχύος (the foes' strength, v. 18): the Strong One makes David strong.
μεmeAccusativedirect object of ἐνισχύσεις→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐνισχύσεις.
δυνάμειwith powerDativedative of means (with ἐνισχύσεις: 'with power')→ sphere or referenceδύναμις: 'power / strength'; the same noun and construction as v. 33 (κραταιῶν με δυνάμει) — God arms David with power; the repetition frames the empowerment and victory strophes.
εἰςforpreposition + accusative (purpose: 'for war')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (purpose: 'for war').
πόλεμονwar / battleAccusativeaccusative object of εἰς (purpose)→ object specificationπόλεμος: 'war'; the same phrase εἰς πόλεμον as v. 35 — God's strengthening is purposed for the wars by which David's kingdom is won.
κάμψειςyou will bow down / make bendFut Act Indic 2 Sg · κάμπτωmain verb (direct address to YHWH; object τοὺς ἐπανιστανομένους)→ predictive future (the subjugation of adversaries)κάμπτω: 'bend / bow / cause to stoop'; renders תַּכְרִיעַ ('you make bow / sink down'); God 'bows' the rebels under David — forces them to their knees in submission; cf. the eschatological bowing of every knee (πᾶν γόνυ κάμψει, Isa 45:23; Phil 2:10).
τοὺςthe / thoseAccusativearticle (with the participle ἐπανιστανομένους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπανιστανομένουςthose who rise up againstPres Mid Part Acc Pl Masc · ἐπανίστημιsubstantival participle (object of κάμψεις: 'those rising against me')→ durative present (ongoing hostility of the insurgents)ἐπανίστημι (pres. mid. part.): 'rise up against / rebel'; renders קָמַי ('those who rise against me'); the participle 'those rising against me' names the rebels and insurgents — God makes them bow; ironic counterpoint to the crushed who 'shall not rise' (ἀναστήσονται, v. 39).
μοιagainst meDativedative (with ἐπανισταμένους: 'rising against me')→ participant reference or interestἐγώ (dat. μοι): the dative of the one against whom they rise — David, the target of the insurrection that God overturns.
ὑποκάτωunder / beneathimproper preposition + genitive ('under me')→ spatial or relational framingὑποκάτω: 'underneath'; the rebels are bowed 'under me' — the same dominion-word as vv. 10, 37, 48; God places David's adversaries beneath him in total subjection.
μουmeGenitivegenitive (object of ὑποκάτω: 'under me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (object of ὑποκάτω: 'under me').
41
καὶ τοὺς ἐχθρούς μου ἔδωκάς μοι νῶτον τοὺς μισοῦντάς με καὶ ἐθανάτωσας αὐτούς
And my enemies — you gave me their back; those who hate me — and you put them to death.
God 'gives the back' of the enemies to David — the Hebraism for making them turn and flee in rout (ἔδωκάς … νῶτον). The haters (μισοῦντας, cf. v. 18) are put to death. The fronted accusatives (τοὺς ἐχθρούς, τοὺς μισοῦντας) topicalize the foes as the objects of total defeat.
Word-by-word analysis· 13 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοὺςtheAccusativearticle (with ἐχθρούς; fronted accusative)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐχθρούςenemiesAccusativefronted accusative (topic: 'as for my enemies...')→ object specificationἐχθρός: 'enemy'; the recurring foes, here fronted as the topic of the clause — emphatically the object of God's overthrow.
μουmyGenitivepossessive genitive (with ἐχθρούς)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐχθρούς).
ἔδωκάςyou gaveAor Act Indic 2 Sg · δίδωμιmain verb (direct address to YHWH; object νῶτον)→ constative aorist (God's granting of the rout)δίδωμι (aor. 2 sg.): 'give'; the idiom δίδωμι νῶτον ('give the back') renders נָתַתָּה לִּי עֹרֶף ('you gave me the neck/back') — God made the enemies turn their backs in flight; the same verb gave David the shield (v. 36).
μοιme / to meDativedative of advantage (with ἔδωκας: 'gave to me')→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (with ἔδωκας: 'gave to me').
νῶτονback / neckAccusativedirect object of ἔδωκας (idiom: 'gave the back')→ object specificationνῶτον: 'back'; renders עֹרֶף ('neck / back'); 'to give the back' is the idiom for routing an enemy — making them turn and flee (cf. Exod 23:27); God hands David the fleeing backs of his foes, the picture of a vanquished, retreating army.
τοὺςthe / thoseAccusativearticle (with the participle μισοῦντας; fronted)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
μισοῦντάςthose who hatePres Act Part Acc Pl Masc · μισέωsubstantival participle (fronted object of ἐθανάτωσας: 'those who hate me')→ durative present (ongoing hatred)μισέω (pres. act. part.): 'hate'; the same construction as v. 18 (τῶν μισούντων με) — 'those who hate me' are the personal enemies whom God now puts to death; the participle frames the foes as defined by their hatred of David.
μεmeAccusativedirect object of μισοῦντας→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of μισοῦντας.
καὶandcoordinate conjunction (resumptive after fronted object)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐθανάτωσαςyou put to deathAor Act Indic 2 Sg · θανατόωmain verb (direct address to YHWH; object αὐτούς)→ constative aorist (the destruction of the haters)θανατόω: 'put to death / kill'; renders וָאַצְמִיתֵם ('I destroyed them'); cognate with θάνατος (the death that once encircled David, vv. 5–6) — now David, by God's hand, deals death to his haters; the reversal is complete.
αὐτούςthemAccusativedirect object of ἐθανάτωσας (resumes τοὺς μισοῦντας)→ participant referenceαὐτός (acc. pl.): resumes the fronted object τοὺς μισοῦντας με — 'those who hate me ... you put them to death'; the pronoun completes the topicalized construction.
42
βοήσονται καὶ οὐκ ἔστιν βοηθός πρὸς κύριον καὶ οὐχ ὑπήκουσεν αὐτῶν
They will cry out, but there is no savior; to the LORD, but he did not answer them.
The defeated foes cry out (βοήσονται) but find no helper — even their cry 'to the LORD' goes unanswered. The verb βοάω deliberately echoes David's own cry that God did hear (βοήσομαι, v. 7); the contrast is pointed: the righteous cry is heard, the enemy's is not.
Word-by-word analysis· 11 words
βοήσονταιthey will cry outFut Mid Indic 3 Pl · βοάωmain verb (subject: the enemies)→ predictive future (the enemies' vain cry)βοάω (fut. mid. βοήσονται): 'cry out / shout for help'; the same verb as David's cry in v. 7 (βοήσομαι) — but here pointedly unanswered; the enemies' desperate shout finds no rescuer, the antithesis of David's heard cry; cf. the unheard cry of the wicked (Prov 1:28; Mic 3:4).
καὶand / butcoordinate conjunction (adversative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐκnotnegation (with ἔστιν)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔστινthere isPres Act Indic 3 Sg · εἰμίexistential verb (negated: 'there is no savior')→ gnomic present (the absence of any helper)εἰμί (pres. ἔστιν): existential 'there is'; the negated 'there is no helper/savior' declares the enemies' utter abandonment — no one to rescue them, the precise reverse of David's experience (the LORD became his support, v. 19).
βοηθόςhelper / saviorNominativesubject of ἔστιν ('there is no helper')→ participant prominenceβοηθός: 'helper / one who runs to a cry for aid'; renders מוֹשִׁיעַ ('savior') / cognate with βοάω; the wordplay (βοήσονται … βοηθός: they cry, but no one comes running) is striking — their shout summons no rescuer, while David's cry summoned the cosmos-shaking God.
πρὸςtopreposition + accusative (direction of the cry: 'to the LORD')→ spatial or relational framingπρὸς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the cry: 'to the LORD').
κύριονLORDAccusativeaccusative object of πρός (the one cried to)→ object specificationκύριος: rendering of יהוה; even when the enemies cry 'to the LORD,' he does not answer — their appeal is too late or insincere; only the covenant-faithful cry is heeded.
καὶand / butcoordinate conjunction (adversative)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οὐχnotnegation (with ὑπήκουσεν; aspirated before rough breathing)→ clausal qualification or emphasisοὐχ: meaning 'not'; it negates or qualifies the assertion of the clause.
ὑπήκουσενhe answered / heededAor Act Indic 3 Sg · ὑπακούωmain verb (negated; subject: YHWH)→ constative aorist (God's refusal to answer the foe)ὑπακούω: 'listen / answer / heed'; cognate with ἐπακούσεται (v. 7, God heard David's cry) and ὑπακοή (v. 36); 'he did not answer them' — the same God who heeded David's cry refuses the enemy's; divine response is the prerogative of the faithful, the climactic contrast of the victory-strophe.
αὐτῶνthemGenitivegenitive object of ὑπήκουσεν ('answered them')→ relational specificationαὐτός (gen. pl. αὐτῶν): the enemies; ὑπακούω takes the genitive of the person heeded — God did not heed 'them,' the unanswered foes.
43
καὶ ἐλέανα αὐτοὺς ὡς χοῦν γῆς ὡς πηλὸν ἐξόδων ἐλέπτυνα αὐτούς
And I ground them fine as the dust of the earth; as the mire of the streets I beat them small.
The victory-strophe climaxes in two parallel similes of utter pulverization: the foes are ground 'as the dust of the earth' and 'as the mire of the streets.' The verbs ἐλέανα / ἐλέπτυνα ('I made smooth / I made fine') depict the enemies trampled into nothing — total, contemptuous annihilation.
Word-by-word analysis· 11 words
καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐλέαναI ground fine / made smoothAor Act Indic 1 Sg · λεαίνωmain verb (object αὐτούς)→ constative aorist (the pulverizing of the foe)λεαίνω: 'make smooth / grind down / pulverize'; renders וְאֶשְׁחָקֵם ('I beat them fine'); to 'grind them smooth as dust' is to crush utterly — the enemies reduced to fine powder, scattered and trodden; an image of total, contemptuous destruction.
αὐτοὺςthemAccusativedirect object of ἐλέανα→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐλέανα.
ὡςas / likecomparative particle (simile: 'as dust')→ discourse linkage or contrastὡς: 'as / like'; introduces the first of two parallel similes of pulverization.
χοῦνdustAccusativeaccusative of comparison (with ὡς: 'like dust')→ object specificationχοῦς: 'dust / loose earth'; renders עָפָר ('dust'); 'dust of the earth' — the finest, most worthless powder, blown away by the wind; the foes are reduced to it (cf. the wicked as chaff/dust, Ps 1:4 LXX).
γῆςof the earthGenitivegenitive (defining: 'dust of the earth')→ relational specificationγῆ: 'earth / ground'; the 'dust of the earth' is proverbially fine and limitless — here the enemies pounded to powder.
ὡςas / likecomparative particle (second simile)→ discourse linkage or contrastὡς: 'as / like'; the second simile, parallel to the first, intensifying the image of degradation.
πηλὸνmire / mudAccusativeaccusative of comparison (with ὡς: 'like mire')→ object specificationπηλός: 'clay / mud / mire'; renders טִיט ('mire'); the 'mire of the streets,' trodden underfoot and despised — the foes are not only crushed but degraded, trampled like street-mud (cf. Mic 7:10, ὡς πηλὸς ἐν ταῖς ὁδοῖς).
ἐξόδωνof the streets / thoroughfaresGenitivegenitive (defining: 'mire of the streets')→ relational specificationἔξοδος (gen. pl. ἐξόδων): lit. 'a going out / exit'; here 'streets / outgoings / thoroughfares' (places where people go out), rendering חוּצוֹת ('streets'); the mire of the public streets is the most trampled, despised filth — the depth of the enemies' humiliation.
ἐλέπτυναI beat small / pulverizedAor Act Indic 1 Sg · λεπτύνωmain verb (object αὐτούς; parallel to ἐλέανα)→ constative aorist (the crushing fine of the foe)λεπτύνω: 'make thin / fine / pulverize / crush small'; renders אֲדִקֵּם ('I crushed them'); synonymous with ἐλέανα, forming a parallel intensification — the enemies are beaten into the finest particles; the verb is used of grinding idols to powder (cf. 4 Kgdms 23:6, 15).
αὐτούςthemAccusativedirect object of ἐλέπτυνα→ participant referenceαὐτούς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐλέπτυνα.
44
καὶ ῥύσῃ με ἐκ μάχης λαῶν φυλάξεις με εἰς κεφαλὴν ἐθνῶν λαός ὃν οὐκ ἔγνων ἐδούλευσάν μοι
And you will rescue me from the strife of peoples; you will keep me as head of nations; a people whom I did not know served me.
The dominion-strophe (vv. 44–46) opens: God rescues David from the strife of peoples and sets him 'as head of nations' (εἰς κεφαλὴν ἐθνῶν), so that even unknown peoples serve him. ῥύσῃ ('you will rescue') resumes the key deliverance-verb (v. 18); the scope now widens from personal enemies to international dominion — the Davidic king ruling the ἔθνη.
Word-by-word analysis· 17 words
καὶandcoordinate conjunction (new strophe)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ῥύσῃyou will rescue / deliverFut Mid Indic 2 Sg · ῥύομαιmain verb (direct address to YHWH; object με)→ predictive future (continued deliverance)ῥύομαι (fut. 2 sg. ῥύσῃ): 'rescue / deliver'; the same key verb as v. 18 (ἐρρύσατο) and v. 49 (ῥύσῃ) — framing the song's deliverance-theme; God rescues David from civil and international strife to set him over the nations.
μεmeAccusativedirect object of ῥύσῃ→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ῥύσῃ.
ἐκfrompreposition + genitive (source: 'from strife')→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from strife').
μάχηςstrife / conflictGenitivegenitive object of ἐκ ('from the strife')→ relational specificationμάχη: 'fight / strife / conflict'; renders רִיב ('contention / strife'); the 'strife of peoples' is the contention of David's own people (possibly internal revolts) and of nations; God rescues him from all such conflict to establish his rule.
λαῶνof peoplesGenitivegenitive (defining: 'strife of peoples')→ relational specificationλαός (gen. pl. λαῶν): 'people'; renders עַמִּי / עַמִּים; the peoples whose strife threatens David — perhaps his own people's contentions; God delivers him to rule over peoples (λαός recurs in this verse of the serving nation).
φυλάξειςyou will keep / guardFut Act Indic 2 Sg · φυλάσσωmain verb (direct address to YHWH; object με)→ predictive future (God's preserving David in dominion)φυλάσσω: 'guard / keep / preserve'; renders תִּשְׁמְרֵנִי ('you keep me'); the same verb as David's keeping the ways of the LORD (v. 22), cognate with φύλαξ (God the keeper, vv. 3, 47) — God preserves David and establishes him as head of nations.
μεmeAccusativedirect object of φυλάξεις→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of φυλάξεις.
εἰςas / forpreposition + accusative (predicative: 'as head')→ spatial or relational framingεἰς + accusative: 'as / for'; the predicative εἰς (Hebraism for לְ) — 'keep me as head of nations'; God installs David in the role of ruler over the ἔθνη.
κεφαλὴνhead / chiefAccusativeaccusative (predicative with εἰς: 'as head of nations')→ object specificationκεφαλή: 'head'; renders רֹאשׁ ('head / chief'); 'head of the nations' means supreme ruler over the Gentile peoples — the Davidic king's international dominion, fulfilled in the empire of David and foreshadowing the messianic rule over the nations (cf. Ps 2:8).
ἐθνῶνof nations / GentilesGenitivegenitive (defining: 'head of nations')→ relational specificationἔθνος (gen. pl. ἐθνῶν): 'nation / Gentile people'; renders גּוֹיִם ('nations'); the ἔθνη are the Gentile nations subjected to David — the same word that in v. 50 (ἐν τοῖς ἔθνεσιν) becomes, in Paul's reading (Rom 15:9), the nations among whom God is praised; David's dominion over the nations anticipates the Gentile mission.
λαόςa peopleNominativesubject (of ἐδούλευσαν; nominative absolute resumed by ὅν)→ participant prominenceλαός: 'people'; here a foreign people; the casus-pendens construction ('a people whom I did not know — they served me') is Hebraic; this unknown people's submission shows the reach of David's God-given dominion.
ὃνwhomAccusativerelative pronoun (object of ἔγνων: 'whom I did not know')→ participant referenceὅς (acc. ὅν): relative pronoun; 'a people whom I did not know' — foreign nations with no prior relationship to David now submit; the masculine ὅν agrees with λαός by sense (people).
οὐκnotnegation (with ἔγνων)→ clausal qualification or emphasisοὐκ: meaning 'not'; it negates or qualifies the assertion of the clause.
ἔγνωνI knewAor Act Indic 1 Sg · γινώσκωverb of relative clause (negated: 'whom I did not know')→ constative aorist (David's prior ignorance of the people)γινώσκω (aor. ἔγνων): 'know / recognize'; renders יָדַעְתִּי; 'a people I did not know' — distant nations beyond David's former acquaintance; their unprompted submission magnifies the extent of his dominion, given by God.
ἐδούλευσάνserved / became subjectAor Act Indic 3 Pl · δουλεύωmain verb (subject λαός; resumes the casus pendens)→ constative aorist (the submission of the unknown people)δουλεύω: 'serve / be a slave / be subject to'; renders יַעַבְדֻנִי ('they serve me'); the unknown nations 'served' David — rendered him vassal-service; the verb of subjection completes the picture of international dominion.
μοιme / to meDativedative complement of ἐδούλευσαν ('served me')→ participant reference or interestἐγώ (dat. μοι): the one served; δουλεύω takes the dative of the master served — the nations are subject to David.
45
υἱοὶ ἀλλότριοι ἐψεύσαντό μοι εἰς ἀκοὴν ὠτίου ἤκουσάν μου
Sons of strangers lied to me; at the hearing of the ear they obeyed me.
The foreign nations cringe before David: 'sons of strangers' feign submission (ἐψεύσαντο, 'came cringing / dissembled') and obey at the mere report of him (εἰς ἀκοὴν ὠτίου — 'at the hearing of the ear'). Instant, almost involuntary obedience marks the awe his God-given dominion inspires.
Word-by-word analysis· 9 words
υἱοὶsonsNominativesubject of ἐψεύσαντο→ participant prominenceυἱός (pl. υἱοί): 'son'; the idiom 'sons of strangers' (υἱοὶ ἀλλότριοι) renders בְּנֵי נֵכָר ('foreigners') — a Hebraism for non-Israelites; the same phrase recurs at v. 46, framing the foreign nations' submission.
ἀλλότριοιstrangers / foreignNominativeattributive adjective (with υἱοί: 'sons of strangers' = foreigners)→ participant prominenceἀλλότριος: 'belonging to another / foreign / alien'; renders נֵכָר ('foreignness'); 'sons of strangers' are the foreign peoples now cringing before David — the Gentile nations subject to the Davidic king.
ἐψεύσαντόlied / came cringing / feigned submissionAor Mid Indic 3 Pl · ψεύδομαιmain verb (subject υἱοὶ ἀλλότριοι)→ constative aorist (the foreigners' feigned submission)ψεύδομαι: 'lie / deceive / feign / come cringing'; renders יִתְכַּחֲשׁוּ ('they cringe / feign obedience'); the verb here denotes feigned, fawning submission — the foreigners pretend allegiance out of fear; their obedience is real in form, however grudging in heart.
μοιme / to meDativedative (with ἐψεύσαντο: 'feigned submission to me')→ participant reference or interestμοι: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as dative (with ἐψεύσαντο: 'feigned submission to me').
εἰςat / uponpreposition + accusative (occasion: 'at the hearing')→ spatial or relational framingεἰς + accusative: here of occasion/extent — 'at the hearing of the ear'; the idiom renders לִשְׁמוֹעַ אֹזֶן ('at the hearing of the ear'), i.e., as soon as they hear of David, they obey.
ἀκοὴνhearing / reportAccusativeaccusative object of εἰς ('at the hearing')→ object specificationἀκοή: 'hearing / report / the act of hearing'; renders שֵׁמַע ('hearing / report'); 'at the hearing of the ear' means upon the mere report of David — they submit before even seeing him; cf. the same noun in Rom 10:16–17 (ἀκοή, 'the report/message').
ὠτίουof the earGenitivegenitive (defining: 'hearing of the ear')→ relational specificationὠτίον: 'ear' (diminutive of οὖς); renders אֹזֶן ('ear'); 'the hearing of the ear' is a Hebraic doubling for instant aural perception — the foreigners obey at the first rumor; cf. ὠσίν ('ears', v. 7) where God's ears heard David's cry.
ἤκουσάνthey obeyed / hearkenedAor Act Indic 3 Pl · ἀκούωmain verb (subject: the foreigners)→ constative aorist (the foreigners' obedience)ἀκούω: 'hear / heed / obey'; renders יִשָּׁמְעוּ ('they obey'); 'they hearkened/obeyed me' — to 'hear' here carries the sense of obedient submission (as often in both Hebrew and Greek); the foreigners' instant compliance shows the reach of David's dominion.
μουmeGenitivegenitive object of ἤκουσαν ('obeyed me')→ relational specificationἐγώ (gen. μου): the one obeyed; ἀκούω with the genitive of the person heeded — they obeyed David.
46
υἱοὶ ἀλλότριοι ἀπορριφήσονται καὶ σφαλοῦσιν ἐκ τῶν συγκλεισμῶν αὐτῶν
Sons of strangers will be cast away, and they will stumble out of their strongholds.
The dominion-strophe closes with the foreigners' collapse: they 'will be cast off' and 'stumble out of their strongholds' — emerging trembling from their last fortifications to surrender. The verse seals David's total ascendancy over the nations before the closing doxology (vv. 47ff.).
Word-by-word analysis· 9 words
υἱοὶsonsNominativesubject of ἀπορριφήσονται→ participant prominenceυἱός (pl.): 'son'; 'sons of strangers' — the same phrase as v. 45, framing the foreign nations' subjugation.
ἀλλότριοιstrangers / foreignNominativeattributive adjective (with υἱοί)→ participant prominenceἀλλότριος: 'foreign / alien'; renders נֵכָר; the foreign peoples whose resistance now utterly collapses.
ἀπορριφήσονταιwill be cast away / thrown offFut Pass Indic 3 Pl · ἀπορρίπτωmain verb (subject: the foreigners)→ predictive future (the rejection/fading of the foreigners)ἀπορρίπτω (fut. pass.): 'throw away / cast off / reject'; renders יִבֹּלוּ ('they fade / wither') — the LXX reads the verb as 'be cast away'; the foreigners are flung aside, discarded as powerless; the passive marks them as the objects of a decisive rejection.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
σφαλοῦσινthey will stumble / falterFut Act Indic 3 Pl · σφάλλωmain verb (subject: the foreigners)→ predictive future (the foreigners' faltering surrender)σφάλλω (fut. act. σφαλοῦσιν): 'trip up / cause to stumble / fail'; renders יַחְגְּרוּ ('they come trembling / gird themselves in fear'); the foreigners 'stumble' out of their fortifications — emerging shaky and defeated to surrender; the verb conveys faltering collapse.
ἐκout of / frompreposition + genitive (source: 'out of their strongholds')→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: 'out of their strongholds').
τῶνtheGenitivearticle (with συγκλεισμῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
συγκλεισμῶνstrongholds / enclosuresGenitivegenitive object of ἐκ ('out of their strongholds')→ relational specificationσυγκλεισμός: 'a shutting up / enclosure / fortress'; renders מִסְגְּרוֹתָם ('their strongholds / fastnesses'); the fortified places where the foreigners shut themselves up for safety; even from these last refuges they stumble out trembling to surrender — total subjugation; cognate with συγκλείω ('shut up together', cf. Rom 11:32).
αὐτῶνtheirGenitivepossessive genitive (with συγκλεισμῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with συγκλεισμῶν).
47
ζῇ κύριος καὶ εὐλογητὸς ὁ φύλαξ μου καὶ ὑψωθήσεται ὁ θεός μου ὁ φύλαξ τῆς σωτηρίας μου
The LORD lives! And blessed be my guardian, and exalted be my God, the guardian of my salvation!
The closing doxology (vv. 47–51) bursts out: 'The LORD lives!' (ζῇ κύριος, a confessional oath-acclamation), and threefold praise — blessed, exalted — of God as φύλαξ ('guardian'), echoing the opening epithets (vv. 3). The strophe gathers the song's vocabulary (φύλαξ, θεός μου, σωτηρία) into climactic worship.
Word-by-word analysis· 17 words
ζῇlivesPres Act Indic 3 Sg · ζάωmain verb (acclamation: 'the LORD lives')→ gnomic/declarative present (confession of the living God)ζάω (pres. ζῇ): 'live / be alive'; renders חַי ('lives / as the LORD lives'); 'the LORD lives!' is both a confession of the living God (over against dead idols) and the form of the most solemn oath (ζῇ κύριος, cf. 1 Kgdms 14:39) — here a doxological acclamation opening the song's finale.
κύριοςLORDNominativesubject of ζῇ→ participant prominenceκύριος: rendering of יהוה; the living God, the only one who lives and gives life — the foundation of the closing praise.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογητὸςblessedNominativepredicate adjective (with implied 'be': 'blessed be my guardian')→ participant prominenceεὐλογητός: 'blessed / worthy of praise'; renders בָּרוּךְ ('blessed'); the verbal adjective in a doxological exclamation ('blessed be...') — the standard form of OT benediction (cf. εὐλογητὸς κύριος, Ps 27:6 LXX; εὐλογητὸς ὁ θεός, 2 Cor 1:3).
ὁtheNominativearticle (with φύλαξ)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
φύλαξguardian / keeperNominativesubject (of the doxology: 'blessed be my guardian')→ participant prominenceφύλαξ: 'guard / keeper / protector'; the same epithet as v. 3 (φύλαξ ἔσται μου) — God as David's vigilant guardian; its return in the doxology forms an inclusio with the invocation, bracketing the whole song with the image of the protecting God.
μουmyGenitivepossessive genitive (with φύλαξ)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with φύλαξ).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὑψωθήσεταιwill be exalted / let him be exaltedFut Pass Indic 3 Sg · ὑψόωmain verb (doxological: 'exalted be my God')→ predictive/jussive future (doxological exaltation)ὑψόω (fut. pass.): 'lift up / exalt / extol'; renders יָרֻם ('be exalted'); 'exalted be my God' — the worshiper magnifies God on high; cognate with ὕψος ('on high', v. 17) and ὑψώσεις ('you will exalt me', v. 49): the God who exalts David is himself exalted in praise.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativesubject of ὑψωθήσεται→ participant prominenceθεός: 'God'; ὁ θεός μου ('my God') — the intimate possessive returns from vv. 3, 7, 22, 30, gathering the song's address into final praise.
μουmyGenitivepossessive genitive (with θεός)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with θεός).
ὁtheNominativearticle (with φύλαξ, in apposition)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
φύλαξguardian / keeperNominativeapposition (with ὁ θεός μου: 'the guardian of my salvation')→ participant prominenceφύλαξ: 'guardian'; repeated in apposition — 'the guardian of my salvation' (ὁ φύλαξ τῆς σωτηρίας μου); the threefold piling of epithets (φύλαξ … θεός μου … φύλαξ τῆς σωτηρίας) makes this the song's most concentrated confession of God as protector.
τῆςtheGenitivearticle (with σωτηρίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
σωτηρίαςof salvationGenitivegenitive (defining: 'guardian of my salvation')→ relational specificationσωτηρία: 'salvation'; the leitmotif (vv. 3, 36, 51); God is 'the guardian of my salvation' — the one who keeps secure the deliverance he has wrought; the phrase echoes 'horn of my salvation' (v. 3) and anticipates 'salvation of his king' (v. 51).
μουmyGenitivepossessive genitive (with σωτηρίας)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with σωτηρίας).
48
ἰσχυρὸς κύριος ὁ διδοὺς ἐκδικήσεις ἐμοί παιδεύων λαοὺς ὑποκάτω μου
The LORD is strong, who gives me vindication, disciplining peoples under me,
The doxology continues: 'the LORD is strong' (ἰσχυρός, the divine title, vv. 31–33), who gives David vindication (ἐκδικήσεις) and subdues peoples under him. Participles (ὁ διδούς, παιδεύων) describe God's ongoing action of vindicating and subjugating — the basis of David's secure dominion (ὑποκάτω μου, cf. vv. 40).
Word-by-word analysis· 10 words
ἰσχυρὸςstrong / the Strong OneNominativepredicate adjective (with κύριος: 'the LORD is strong')→ participant prominenceἰσχυρός: 'strong / mighty'; the divine title (cf. vv. 31, 32, 33) here predicated of κύριος — 'the LORD is strong/the Strong One'; the song's recurring confession of God's might, source of David's vindication.
κύριοςLORDNominativesubject (with predicate ἰσχυρός)→ participant prominenceκύριος: rendering of יהוה; the strong LORD, the avenger and subduer.
ὁthe / whoNominativearticle (substantivizing the participle διδούς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
διδοὺςgiving / who givesPres Act Part Nom Sg Masc · δίδωμιsubstantival participle (with ὁ: 'who gives me vindication')→ durative present (God's continual giving of vindication)δίδωμι (pres. act. part. διδούς): 'give'; the present participle marks God's ongoing action — he is 'the one who gives me vindication'; cf. ὁ διδοὺς ἐκδίκησιν as a divine epithet (the avenger); the same verb gave David shield (v. 36) and the enemies' backs (v. 41).
ἐκδικήσειςacts of vengeance / vindicationAccusativedirect object of διδούς ('gives vindications')→ object specificationἐκδίκησις (pl. ἐκδικήσεις): 'vengeance / vindication / just retribution'; renders נְקָמֹת ('acts of vengeance'); God 'gives David vindication' — executes just retribution on his enemies on David's behalf; the plural intensifies (full and repeated vindication); cf. ἐμοὶ ἐκδίκησις, Rom 12:19.
ἐμοίto me / for meDativedative of advantage (with διδούς: 'gives vindication for me')→ participant reference or interestἐγώ (dat. ἐμοί): the beneficiary of the vindication — God avenges David's cause; the emphatic ἐμοί stresses that the vengeance is executed on his behalf.
παιδεύωνdisciplining / subduing / chasteningPres Act Part Nom Sg Masc · παιδεύωattributive participle (parallel to ὁ διδούς: 'disciplining peoples')→ durative present (God's ongoing subjugation of peoples)παιδεύω (pres. act. part.): 'instruct / discipline / chasten / subdue'; renders וּמוֹרִיד ('and bringing down') — the LXX reads the sense as 'disciplining/chastening peoples under me'; God subdues the nations beneath David by corrective force; παιδεύω carries the nuance of disciplinary subjugation, bringing the proud peoples to heel.
λαοὺςpeoplesAccusativedirect object of παιδεύων→ object specificationλαός (acc. pl. λαούς): 'people'; the peoples/nations subdued under David; cf. λαῶν (v. 44) — the same peoples whose strife David was rescued from are now disciplined beneath him.
ὑποκάτωunder / beneathimproper preposition + genitive ('under me')→ spatial or relational framingὑποκάτω: 'underneath'; the peoples are disciplined 'under me' — the dominion-word recurring from vv. 10, 37, 40; God places the nations in subjection beneath David, the climax of his royal dominion.
μουmeGenitivegenitive (object of ὑποκάτω: 'under me')→ relational specificationμου: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as genitive (object of ὑποκάτω: 'under me').
49
καὶ ἐξάγων με ἐξ ἐχθρῶν μου καὶ ἐκ τῶν ἐπεγειρομένων μοι ὑψώσεις με ἐξ ἀνδρὸς ἀδικημάτων ῥύσῃ με
and who brings me out from my enemies; and from those who rise up against me you will exalt me; from the man of wrongs you will deliver me.
The doxology gathers the song's deliverance-verbs: God brings David out (ἐξάγων, cf. ἐξήγαγεν, v. 20) from his enemies, exalts (ὑψώσεις, cf. ὕψος/ὑψωθήσεται, vv. 17, 47) him above his foes, and rescues (ῥύσῃ, cf. vv. 18, 44) him from the violent man. The triple recapitulation prepares the final praise of vv. 50–51.
Word-by-word analysis· 18 words
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐξάγωνbringing out / who brings outPres Act Part Nom Sg Masc · ἐξάγωattributive participle (continuing the description of God: 'who brings me out')→ durative present (God's ongoing deliverance)ἐξάγω (pres. act. part.): 'lead out / bring out'; the participle continues the chain of vv. 48 — God 'brings me out from my enemies'; the same exodus-verb as ἐξήγαγεν (v. 20), framing David's rescue as deliverance into freedom.
μεmeAccusativedirect object of ἐξάγων→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐξάγων.
ἐξfrompreposition + genitive (source: 'from my enemies')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from my enemies').
ἐχθρῶνenemiesGenitivegenitive object of ἐξ ('from my enemies')→ relational specificationἐχθρός: 'enemy'; the recurring foes (vv. 1, 4, 18, 38, 41); their final mention as those from whom God brings David out.
μουmyGenitivepossessive genitive (with ἐχθρῶν)→ relational specificationμου: meaning 'my'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ἐχθρῶν).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐκfrompreposition + genitive (source)→ spatial or relational framingἐκ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source).
τῶνthe / thoseGenitivearticle (with the participle ἐπεγειρομένων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐπεγειρομένωνthose who rise up againstPres Mid Part Gen Pl Masc · ἐπεγείρωsubstantival participle (genitive object of ἐκ: 'from those rising against me')→ durative present (ongoing hostility of insurgents)ἐπεγείρω (pres. mid. part.): 'rouse up against / rise in revolt'; renders קָמַי / מִתְקוֹמְמַי ('those rising against me'); near-synonymous with ἐπανισταμένους (v. 40); the rebels and insurgents above whom God exalts David.
μοιagainst meDativedative (with ἐπεγειρομένων: 'rising against me')→ participant reference or interestμοι: meaning 'against me'; pronoun marking person, possession, or reference within the clause; here it functions as dative (with ἐπεγειρομένων: 'rising against me').
ὑψώσειςyou will exalt / lift upFut Act Indic 2 Sg · ὑψόωmain verb (direct address to YHWH; object με)→ predictive future (David's exaltation above his foes)ὑψόω: 'lift up / exalt'; renders תְּרוֹמְמֵנִי ('you lift me up'); God lifts David 'above' those who rise against him — exaltation over the rebels; cognate with ὑψωθήσεται ('exalted be my God', v. 47): God exalts the king and is himself exalted.
μεmeAccusativedirect object of ὑψώσεις→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ὑψώσεις.
ἐξfrompreposition + genitive (source: 'from the man of wrongs')→ spatial or relational framingἐξ: meaning 'from'; here it marks the relation signaled by preposition + genitive (source: 'from the man of wrongs').
ἀνδρὸςmanGenitivegenitive object of ἐξ ('from the man of wrongs')→ relational specificationἀνήρ (gen. ἀνδρός): 'man'; renders אִישׁ ('man'); 'the man of wrongs' is the violent, unjust adversary; ἀνήρ (the man of valor/violence) recalls ἀνδρὸς τελείου (v. 26) by contrast — there the perfect man, here the man of injustice.
ἀδικημάτωνof wrongs / injusticesGenitivegenitive of quality (with ἀνδρός: 'man of wrongs')→ relational specificationἀδίκημα (pl. ἀδικημάτων): 'wrong / injustice / crime'; renders חָמָס ('violence'); 'the man of wrongs/violence' is the lawless oppressor — the same threat named at v. 3 (ἐξ ἀδίκου σώσεις με), forming an inclusio: from the unjust man God saves David, beginning and end.
ῥύσῃyou will deliver / rescueFut Mid Indic 2 Sg · ῥύομαιmain verb (direct address to YHWH; object με)→ predictive future (final confession of deliverance)ῥύομαι (fut. 2 sg. ῥύσῃ): 'rescue / deliver'; the key deliverance-verb (vv. 18, 44) in its final occurrence — God will deliver David from the man of violence; the recurring ῥύομαι seals the song's central confession of YHWH as the deliverer.
μεmeAccusativedirect object of ῥύσῃ→ participant referenceμε: meaning 'me'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ῥύσῃ.
50
διὰ τοῦτο ἐξομολογήσομαί σοι κύριε ἐν τοῖς ἔθνεσιν καὶ ἐν τῷ ὀνόματί σου ψαλῶ
Therefore I will praise you, O LORD, among the nations, and to your name I will sing.
ROMANS 15:9 CITATION. διὰ τοῦτο ('therefore') draws the doxological conclusion: David vows to praise YHWH 'among the nations' (ἐν τοῖς ἔθνεσιν) and sing to his name. Paul cites this verse (with v. 51's χριστῷ in view) at Rom 15:9 — 'διὰ τοῦτο ἐξομολογήσομαί σοι ἐν ἔθνεσιν καὶ τῷ ὀνόματί σου ψαλῶ' — as the first proof-text in his catena that the Gentiles glorify God for his mercy: David's vow to praise God among the nations is read as prophecy of the Gentile mission. The Davidic king's praise 'among the nations' he now rules (vv. 44–48) becomes the worship of the nations themselves.
Word-by-word analysis· 14 words
διὰbecause of / on account ofpreposition + accusative (causal: 'therefore')→ spatial or relational framingδιά + accusative: 'on account of / because of'; the phrase διὰ τοῦτο ('therefore / for this reason') draws the doxological inference from all God's deliverances — the ground of David's vow of praise; retained verbatim at the head of Paul's citation in Rom 15:9.
τοῦτοthisAccusativedemonstrative (object of διά: 'because of this')→ participant referenceοὗτος: the demonstrative refers back to the whole record of deliverance (vv. 1–49) — 'because of all this' David resolves to praise; the connective is preserved in Rom 15:9.
ἐξομολογήσομαίI will praise / give thanks / confessFut Mid Indic 1 Sg · ἐξομολογέωmain verb (vow of praise; direct address to YHWH)→ predictive/voluntative future (the vow of doxology)ἐξομολογέω (mid. ἐξομολογέομαι): 'confess / acknowledge openly / give praise/thanks'; renders אוֹדְךָ ('I will praise/thank you'); the verb of public, acknowledging praise; this exact form opens Paul's citation at Rom 15:9 (ἐξομολογήσομαί σοι ἐν ἔθνεσιν), where David's vow becomes a prophecy of Gentile worship.
σοιyou / to youDativedative object of ἐξομολογήσομαι ('praise you')→ participant reference or interestσύ (dat. σοι): the addressee of praise; ἐξομολογέομαι takes the dative of the one praised/thanked; the direct address (σοι … κύριε) returns to second-person prayer for the finale.
κύριεO LORDVocativevocative (direct address to YHWH)→ direct addressκύριος (voc. κύριε): rendering of יהוה; the vocative of direct praise; (Paul's citation at Rom 15:9 drops the vocative, reading simply ἐξομολογήσομαί σοι ἐν ἔθνεσιν).
ἐνamong / inpreposition + dative (sphere: 'among the nations')→ spatial or relational framingἐν + dative: 'among / in'; 'among the nations' (ἐν τοῖς ἔθνεσιν) locates David's praise in the international arena; Paul reads this 'among the nations' as the decisive note — the place of praise is the Gentile world.
τοῖςtheDativearticle (with ἔθνεσιν)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔθνεσινnations / GentilesDativedative of place (object of ἐν: 'among the nations')→ sphere or referenceἔθνος (dat. pl. ἔθνεσιν): 'nation / Gentile'; renders גּוֹיִם ('nations'); the same word as 'head of nations' (v. 44) — the nations David rules are now the audience and, in Paul's reading (Rom 15:9), the participants of God's praise; the linchpin of Paul's Gentile-mission argument (Rom 15:8–12).
καὶandcoordinate conjunction (parallel colon)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ἐνto / inpreposition + dative (with ψαλῶ: 'sing to your name')→ spatial or relational framingἐν + dative: here 'to / in honor of'; 'to your name I will sing' (ἐν τῷ ὀνόματί σου ψαλῶ); Paul's citation reads τῷ ὀνόματί σου (dropping ἐν), a minor variant of the same line.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματίnameDativedative (object of ἐν: 'to your name')→ sphere or referenceὄνομα: 'name'; renders שֵׁם; 'your name' is YHWH himself in his revealed character; to 'sing to the name' is to celebrate God's person and deeds; the line is the parallel half of the couplet cited at Rom 15:9.
σουyourGenitivepossessive genitive (with ὀνόματι)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as possessive genitive (with ὀνόματι).
ψαλῶI will sing / make melodyFut Act Indic 1 Sg · ψάλλωmain verb (parallel to ἐξομολογήσομαι: 'I will sing')→ predictive/voluntative future (the vow of song)ψάλλω: 'pluck (a string) / sing to a harp / make melody'; renders אֲזַמֵּרָה ('I will sing praise'); the verb from which 'psalm' derives — to sing with instrumental accompaniment; David's vow to make melody to God's name closes the cited couplet (Rom 15:9, καὶ τῷ ὀνόματί σου ψαλῶ).
51
μεγαλύνων σωτηρίας βασιλέως αὐτοῦ καὶ ποιῶν ἔλεος τῷ χριστῷ αὐτοῦ τῷ Δαυιδ καὶ τῷ σπέρματι αὐτοῦ ἕως αἰῶνος
magnifying the deliverances of his king, and showing mercy to his anointed, to David and to his seed forever.
The song's climax and the ground of v. 50's praise: God 'magnifies the deliverances of his king' and 'shows mercy to his anointed (τῷ χριστῷ αὐτοῦ), to David and his seed forever.' The participles μεγαλύνων / ποιῶν depend on God (subject of v. 50). The mention of χριστός ('anointed') and σπέρμα ('seed') forever gives the psalm a messianic and covenantal horizon (cf. the Davidic covenant, 2 Kgdms 7:12–16); together with v. 50's praise 'among the nations,' this couplet grounds Paul's reading at Rom 15:9 — the Davidic Messiah, in whom God shows mercy, is the one through whom the nations come to praise.
Word-by-word analysis· 18 words
μεγαλύνωνmagnifying / making greatPres Act Part Nom Sg Masc · μεγαλύνωattributive participle (of God, subject from v. 50: 'magnifying the deliverances')→ durative present (God's continual magnifying of his king's victories)μεγαλύνω (pres. act. part.): 'magnify / make great / exalt'; renders מַגְדִּיל ('he makes great') / מִגְדּוֹל ('tower'); God 'magnifies the deliverances of his king' — multiplies and makes great the victories he grants David; the participle continues from the subject (God) of v. 50.
σωτηρίαςdeliverances / salvationAccusativedirect object of μεγαλύνων (accusative plural: 'the deliverances')→ object specificationσωτηρία (acc. pl. σωτηρίας): 'salvation / deliverance'; the leitmotif (vv. 3, 36, 47); the plural 'deliverances/victories of his king' — the many saving acts God magnifies for David; the word that crowns the song's theme of salvation.
βασιλέωςkingGenitivegenitive (defining: 'deliverances of his king')→ relational specificationβασιλεύς: 'king'; renders מַלְכּוֹ ('his king'); David named for the first time in the song by his royal office — 'his king' = YHWH's appointed king; the title sets up the parallel χριστός ('anointed') in the next colon.
αὐτοῦhisGenitivepossessive genitive (with βασιλέως: 'his king')→ relational specificationαὐτός: 'his' (God's); 'his king' — David belongs to YHWH as his chosen royal servant; the possessive binds king and anointed to God.
καὶandcoordinate conjunction (parallel participle)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ποιῶνdoing / showingPres Act Part Nom Sg Masc · ποιέωattributive participle (of God: 'showing mercy')→ durative present (God's continual covenant-mercy)ποιέω (pres. act. part. ποιῶν): 'do / make'; the idiom ποιέω ἔλεος ('do/show mercy') renders עֹשֶׂה חֶסֶד ('showing covenant-love'); 'showing mercy to his anointed' — God's steadfast covenant-love toward David and his line; the participle parallel to μεγαλύνων.
ἔλεοςmercy / covenant-loveAccusativedirect object of ποιῶν ('showing mercy')→ object specificationἔλεος: 'mercy / lovingkindness / covenant-faithfulness'; renders חֶסֶד ('steadfast love'); the great covenant-word — God's loyal, faithful love that endures forever; here pledged to the anointed and his seed; the same ἔλεος Paul invokes at Rom 15:9 (τοὺς ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν θεόν, 'the Gentiles glorify God for his mercy'), the very theme this verse supplies.
τῷthe / toDativearticle (with χριστῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
χριστῷanointed / ChristDativedative indirect object of ποιῶν ('mercy to his anointed')→ sphere or referenceχριστός: 'anointed (one)'; renders מָשִׁיחַ ('messiah / anointed'); the LXX's standard term for the anointed king; 'his anointed' (τῷ χριστῷ αὐτοῦ) is David as YHWH's messiah — the word becomes the title of Jesus the Messiah; the messianic horizon of the closing couplet undergirds Paul's Christological reading (Rom 15:8–9, where Christ is servant to confirm the promises and bring the nations to praise).
αὐτοῦhisGenitivepossessive genitive (with χριστῷ: 'his anointed')→ relational specificationαὐτός: 'his' (God's); 'his anointed' — David belongs to YHWH as his messiah; the possessive ties the anointed king to the God whose mercy upholds him.
τῷtoDativearticle (with Δαυιδ, in apposition to χριστῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΔαυιδDavidapposition to τῷ χριστῷ (indeclinable proper noun)→ participant identificationΔαυιδ: transliteration of דָּוִד; indeclinable; named in apposition to 'his anointed' — the anointed one is identified as David himself; the song that opened with David's name (v. 1) closes with it, an inclusio framing the whole; the promise to David's seed forever points to the everlasting Davidic covenant (2 Kgdms 7) and its messianic fulfillment.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τῷthe / toDativearticle (with σπέρματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
σπέρματιseed / offspringDativedative (parallel to χριστῷ/Δαυιδ: 'and to his seed')→ sphere or referenceσπέρμα: 'seed / offspring / descendants'; renders זֶרַע ('seed'); 'his seed forever' is the Davidic dynasty — the everlasting line promised in the Davidic covenant (2 Kgdms 7:12–13, τὸ σπέρμα σου); the NT reads this seed-promise as fulfilled in Christ (cf. Rom 1:3, ἐκ σπέρματος Δαυίδ).
αὐτοῦhisGenitivepossessive genitive (with σπέρματι: 'his seed')→ relational specificationαὐτός: 'his' (David's); the seed is David's offspring — the perpetual dynasty to which God's mercy is pledged.
ἕωςuntil / untoimproper preposition + genitive (temporal extent: 'forever')→ spatial or relational framingἕως: 'until / as far as'; the phrase ἕως αἰῶνος ('unto the age / forever') renders עַד־עוֹלָם ('forever'); marks the everlasting duration of God's mercy to the Davidic line — the covenant that has no end.
αἰῶνοςage / foreverGenitivegenitive (object of ἕως: 'unto the age' = forever)→ relational specificationαἰών: 'age / eternity'; renders עוֹלָם ('forever / age'); ἕως αἰῶνος ('forever') is the last word of the song — God's covenant mercy to David's seed endures without end; the everlasting horizon that the NT sees fulfilled in the eternal reign of David's greater Son (cf. Luke 1:32–33).