A SEMANTIC ANALYSIS OF

PSALM 51

OLUWASEYI ADEYEYE STEPHEN

07/15CD147

AN ESSAY SUBMITTED IN PARTIAL FULFILLMENT OF

THE REQUIREMENTS FOR THE AWARD OF THE
DEGREE OF BACHELOR OF ARTS (HONS) IN ENGLISH

TO

THE DEPARTMENT OF ENGLISH, FACULTY OF ARTS,

UNIVERSITY OF ILORIN, ILORIN.

MAY, 2011.

i
 CERTIFICATION

This is to confirm that this essay has been read and approved as meeting part

of the requirements for the award of Bachelor of Arts Degree (Hons) in the

Department of English, Faculty of Arts, University of Ilorin, Ilorin.

Dr. Mrs. O. C. Medubi Date

Supervisor

Dr. S. T. Babatunde Date

Head of Department

External Examiner Date

ii
 DEDICATION

This research work is dedicated to the Almighty God, the promise fulfilling

one who has been my sustainer and my driving force from the beginning of this

educational pursuit to the end. It is also dedicated to my parents Mr. and Mrs.

Oluwaseyi.

iii
 ACKNOWLEDGEMENT

I return all the glory to God Almighty for His faithfulness to all His promises

in my life. He is faithful even when I am not faithful. His faithfulness has brought

me so far. I cannot but express my in-depth appreciation to Him, He has done so

much for me.

My special thanks also go to my supervisor, Dr. Mrs. Oyin Medubi. Thanks

immensely for your supervision, encouragement, patience and the pain take in the

course of my writing this research work, in making sure that this work is a success.

Thank you very much ma.

My whole hearted gratitude goes to my ever caring, loving and understanding

parents Mr. and Mrs. O. M. Oluwaseyi, the sponsors of my education to this level.

God has used you greatly in taking care of me. It is my sincere prayer and belief that

God will spare your lives to reap the fruits of your labour in Jesus’ name.

I also acknowledge my elder sisters Mrs. Bose Ogunlade, Mrs. Adepeju

Samson, Nurse Toyin. Indeed, you all have contributed to my success. My sincere

gratitude also goes to Accountant Bayo, Pharmacist Oluwole and Mr. Tosin (a.k.a.

Omoga); you all have been so wonderful, supportive and encouraging in ways you

might not have known. God willing, you are changing your world.

iv
 I am undone if I fail to appreciate my lecturers ranging from easy going

H.O.D. Dr. S. T. Babatunde. Thank you sir for your fatherly advice. Mrs. V. A.

Alabi, you are mother to me. I also appreciate Dr. Idiagbon, Dr. T. A. Alabi, Dr. A.

Mahfhouz, Dr. Balogun, Dr. Mrs. Ibrahim. You have imparted so much in me, I am

proud of you all.

A very big thanks to my Christian fold: Deeper Life Campus Fellowship for

their Christian love and caring. I am also grateful to my pastors, Pastor Ogundele

Sunday, Pastor Jide Orowole, Pastor Omofoyewa Olayiwola for their counseling and

prayers for me. My appreciation will not be complete if I fail to appreciate my

beloved brothers and sisters in the Lord. Bro Seun Daniel, Bro. Stephen Ajayi, Sis.

Nike, Sis. Mercy, Bro. Confidence, Bro. Samuel and a host of others.

Finally I want to thank all my friends who responded when their assistance

was needed and those that took to their heels when the going was getting harder. I

say thank you to all of you. But I must mention some friends who epitomized what

they call friends in need who are friends indeed – my loving friends Seun Daniel:

certainly you are a God chosen friend. Others are Segun Oni, Alabi Eric (a.k.a. Icon),

Oluwayomi Gbadeyan, Lawal Olawale, Olajide Paul and Alimi Kola (a.k.a. Zigma).

I thank you all.

v
 ABSTRACT

The psalms explored the full range of human experience in a very personal

and practical way. Its 50 “songs” run from the creation story through the patriarchal,

theocratic, monarchical, exilic and post exilic periods. The tremendous breath of

subject matter in the Psalms includes, diverse topics such as jubilation, war, peace

worship, judgment, messianic prophesy, praise and lament. The psalms were set to

the accompaniment of stringed instrument and served as the temple hymn book and

devotional guide for the Jewish people (Nelson 1989, p483). This study is embarked

upon to identify the meanings and to show how the psalmist logically select his

words to plead for forgiveness. Semantics is the theory applied for this analysis with

the seven types of meaning which includes Denotative, Connotative, Reflexive,

Collocative, Thematic, Stylistic and Affective meaning. Our data for this research

work is Psalm 51 of King James Version. The entire nineteen (19) verses is duly

analyzed in chapter three of this work. In essence, semantics has enabled us to bring

out wealth of meaning in the Psalm. It also helped us to discover that the psalm was

meant for pleading for forgiveness.

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 TABLE OF CONTENTS

Title i

Certification ii

Dedication iii

Acknowledgement iv

Abstract vi

Table of Contents vii

CHAPTER ONE 1

1.1 Introduction 1

1.2 Purpose of the Study 2

1.3 Justification 3

1.4 Research Methodology 3

1.5 The Book of Psalms 4

1.6 Summary of the Chapter 5

CHAPTER TWO 6

2.1 Definition of Semantics 6

2.2 LEECH’S Seven Types of Meaning 8

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2.2.1 Denotative Meaning 8

2.2.2 Connotative Meaning 9

2.2.3 Collocative Meaning 10

2.2.4 Affective Meaning 11

2.2.5 Stylistic Meaning 12

2.2.6 Thematic Meaning 13

2.2.7 Reflexive Meaning 13

2.3 Theories of Meaning 14

2.3.1 Referential Theory of Meaning 14

2.3.2 Image Theory of Meaning 15

2.4 Summary of the Chapter 16

CHAPTER THRE 17

3.1 Introduction 17

3.2 Data Description 46

CHAPTER FOUR 50

viii
4.1 Summary 50

4.2 Findings 51

4.3 Conclusion 55

BIBLIOGRAPHY 56

DATA 58

APPENDIX 59

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 CHAPTER ONE

1.1 INTRODUCTION

Babatunde (1995, p2) submits that “semantics” is coined from a Greek verb

which means to “signify”. He further explained semantics to be the study of meaning

that seeks to covey and classify human experience through language. This implies

that expressions are used to refer and efforts are made to enable the hearer to

perceive the reference and the overall mode of referring. “Getting the overall

meaning is certainly the concern of semantics” (Babatunde 1995, p2).

is the study of meaning in language. Semantics, according to Goddard (1998, p1), is

the study of meaning which stands at the very centre of the linguistic quest to

understand the nature of language and human language abilities. To understand how

any language works, we need to understand how its individual design works to fulfill

its function as an intricate device for communicating meanings (Goddard 1998, p1).

Palmer (1981, p206) states that:

Semantics is not a single-well-integrated discipline. It is

not a clearly defined level of linguistics, not even

comparable to phonology or grammar. Rather it is a set

of studies of the use of language in relation to many

different aspects of experience to linguistics and non-

1
 linguistic contexts, to participants in discourse, to their

knowledge and experience, to the conditions under

which a particular bit of language is appropriate.

This implies that the study of semantics is not limited only to the linguistic

context but also to non-linguistic context. Thus, using semantics to analyze Psalm 51

will expose the overall meaning and the intentions of the writer in the text. Psalm 51

is divided into nineteen verses written by King David (Leupold 1969, p399) and

(Stamps 1992, p852). Stamps submitted that Psalm 51 was written after David had

deliberately sinned against God. “He feared that God’s presence and spirit would

depart from him, leaving him spiritually destitute. Thus, he wrote the Psalm to plead

for forgiveness” (Stamps 1992, p852) and Nelson (1989, p503).

1.2 PURPOSE OF THE STUDY

This study aims at exploring the message in Psalm 51 through a semantic

theoretical framework. It is embarked upon to identify the meanings and the

intentions of the user of those words in Psalms 51. It is also intended to bring out the

wealth of meaning in the Psalm and to show how the psalmist logically selects his

words to plead with God for forgiveness.

2
1.3 JUSTIFICATION

Though, people have embarked on the pragmatic analysis of this text, the

semantic analysis of Psalm 51 to the best of our knowledge has not been carried out.

Thus, by exploring the underlying messages in the text through the semantic

theoretical framework, the works strung together in the text to make meaning shall

be exposed.

However, this research work is carried out to serve as a guide for future

researchers who are interested in the field of semantics. In addition, this research

work is embarked upon to add to the already existing pool of knowledge.

1.4 RESEARCH METHODOLOGY

This project is pre-occupied with the semantic analysis of Psalm 51. The text

(Psalm 51) of King James’ Version shall be the data for our analysis. The entire

nineteen verses of Psalm 51 shall be analyzed in chapter three of this study. The

elements we shall be using in analyzing these data are the seven types of meaning by

Geoffrey Leech (1974), which include Denotative, Conotative, Collocative,

Thermatic, Stylistic, Reflexive and Affective meaning. We shall also review some

theories of meaning namely, Referential and Image theory of meaning as part of our

tools for our data analysis.

3
1.5 THE BOOK OF PSALMS

The ‘Book’ of Psalms according to Donald C. Stamps (1992, p80) is the

Bible’s longest and largest book which contains the Bible’s longest chapter (Psalm

119:1 – 176) and shortest chapter (Psalm 117: 1- 2) and perhaps the most widely

used book in the Bible, written in 10th to 15th centuries BC. Stamps (1992, p80).

The Psalms explores the full range of human experience in a very personal

and practical way. Its 50 “songs” run from the creation story through the patriarchal,

theocratic, monarchical, exilic and postexilic periods. The tremendous breath of

subject matter in the psalms includes diverse topics such as jubilation, war, peace,

worship, judgment, messianic prophesy, praise and lament (Nelson 1989, p483). The

psalms were set to the accompaniment of stringed instrument and served as the

temple hymn book and devotional guide for the Jewish people (Nelson 1989, p483).

However, Stamps (1992, p808) submits that the book of psalms was not

written by a single author. He added that, King David, King Solomon (son of David)

and sons of Korah are among the people mentioned as writers of Psalms. However, it

is certain that Psalm 51 was written by David to plead for his sins of adultery and

murder after Nathan the prophet had disclosed his sins (Stamps 1992, p852)

4
1.6 DATA DESCRIPTION

The body of Psalm 51 can be divided into three main sections respectively.

The first section, (verse 1 – 2) focuses on prayer for mercy. Section two (verses 3 –

11), majorly on confession of sins and section three (12 – 19) focuses on prayer for

redemption.

The second section can be subdivided into verse 3 – 4, 5 – 8, and 9 – 11,

while the third section can be divided into verses 12 – 14, 15 -16, and 17 – 19.

However, both sections are structured in terms of concentric patterns.

1.7 SUMMARY OF THE CHAPTER

This chapter has provided information on what this research work would be

all about. They include the definitions of semantics by various scholars, brief

information about our work, the purpose of the study, justification of the study, the

methodology, the version of the bible we are using and brief information about the

‘Book’ of Psalms itself. From this, we have made known what we shall be expecting

in this project work. Let us therefore proceed to the next chapter, which is our

literature review.

5
 CHAPTER TWO

LITERATURE REVIEW

2.0 INTRODUCTION

This chapter will seek to review appropriate and relevant literature. In view

of the fact that semantics is the central subject of this study, this chapter briefly

reviews definitions of semantics, seven types of meaning and some theories of

meaning.

2.1 DEFINITIONS OF SEMANTICS

Leech (1974) asserts that

Semantics, the study of meaning, is central to the study of

communication, and as communication becomes more and

more a crucial factor in social organization, the need to

understand it becomes more and more pressing. Semantics is

also at the centre of the study of the human mind-thought

processes; cognition and conceptualizations. All these are

intricately bound up with the way in which we classify and

covey our experience of the world through language.

6
 Katz (1972, p11) submits that “the meaning of an expression will be

meaningful just in case it refers to something”. He explained further that expressions

will have the same meaning only if such expressions are referring to the same thing.

Katz’s definition can be said to be a clear and straightforward definition. The

definition imply that our expressions or utterances shall be meaningful only when

they are referring to a particular thing. Palmer (2001, p1) says semantics is the

technical term used to refer to the study of meaning and since meaning is a part of

language, semantics is part of linguistics.

Saeed (2009, p3) says semantics is the study of meaning communicated

through language. Lobner (2002, p3) has a similar view. To him, semantics is the

part of linguistics that is concerned with meaning. In the above definition of Saeed,

we can deduce that before any meaning can be given or read to any utterance,

communication must have taken place.

Babatunde (1995, p1) refers to semantics as “the study of meaning that seeks

to covey and classify human experience through language”. We can draw from this

definition by Babatunde that expressions are used to refer and efforts are made to

enable the hearer to perceive the reference and the overall mode of referring “Getting

the overall meaning is certainly the concern of semantics” (Babatunde 1995, p2). In

light of the above definitions, we want to briefly examine seven types of meaning,

which shall be used in chapter three as tools for our data analysis.

7
2.2 LEECH’S SEVEN TYPES OF MEANING

As earlier stated in chapter one, seven types of meaning namely Denotative

(conceptual), Connotative, Collocative, Affective, Thematic, Stylistic and Reflected

meaning shall be reviewed in this chapter as tools for our data analysis which shall

be carried out in chapter three.

2.2.1 DENOTATIVE MEANING

Denotative meaning is also called ‘conceptual’ or ‘cognitive’ meaning (Leech

1974, p10 & 11). Udofot (1999, p22) submits that ‘it is the ordinary dictionary

everyday meaning of a word or expression’. He further stated that in denotative

usage, words refer to things and point to factual variable situation. This implies that

denotative meaning can be regarded as universal, that is, the constant and literal

meaning of words.

According to Leech (1974, p11), conceptual meaning is very important

because it has a complex and sophisticated organization of a kind which may be

compared with, and cross related to similar organizations on the syntactic and

phonological levels of language. In other words, the semantic level of natural

languages has its own constituent structure just as the syntactic level has its own.

Denotative meaning is the surface meaning of a word or an expression.

8
 Odebunmi (2002, p48) submits that conceptual meaning “is the relationship

that holds between a word and what it refers to is arbitrary”. We therefore say that

conceptual meaning is an inextricable and essential part of language and what

language is, such that one can scarcely define language without referring to it (Leech

1974, p13). Denotative meaning of ‘boy’ for instance is a young male of the human

species (Udofot 1998, p22).

2.2.2 CONNOTATIVE MEANING

Connotative meaning is the communicative value an expression has by virtue

of what it refers to, over and above its purely conceptual content (Leech 1974, p12).

It derives from tha baci meaning of word, but depends strictly on context and varies

by history, culture or individual experience (Odebunmi 2002, p51) . Goddard (1998,

p32) reports that it is the shifting and idiosyncratic association which a word may

have for some speakers but not for others. In the words of Udofot (1999, p22).

Connotative meaning refers to the type of meaning which a

word or expression coveys other than its ordinary everyday

meaning. It results from the feelings, attitudes and colourings

that have become associated with a particular word or

expression and are aroused in the mind of the hearer when the

particular word or expression is uttered.

9
 We can draw from Udofot’s opinion that connotative meaning reflects

individual differences of temperament, understanding and experiences. Udofot

further added that connotative meaning is ‘classically unstable’ and often influenced

by the age, sex, education and culture of the speaker and hearer among others. For

instance, “December” as a lexical item might connotes “bad weather”, “festive

period” etc.

2.2.3 COLLOCATIVE MEANING

Leech (1974, p20) submits that collocative meaning consists of association a

word acquires on account of the meaning of words which tend to occur in its

environment. According to Firth (1968, p179) cited in Udofot (1999, p29) ‘you shall

know a word by the company it keeps’. This implies that collocative meaning is

identifiable in words which tend to co-occur in the same environment.

Crystal (999, p62) contributes that collocation often refers to the ‘habitual co-

occurrence of individual lexical items’. Collocations are either free or fixed. They

are fixed when they are rigid in structure and meanings change when their structure

is altered. Collocations are free when the combinations are flexible (Odebunmi 2002,

p53).

Leech further added that when words occur together in an environment, they

acquire certain associations. For example, ‘pretty’ and ‘handsome’ share a common

10
ground in the meaning, ‘good looking’ (Leech, p53). Thus we have ‘pretty girls’,

‘handsome boy’. This is because the companies that words keep affect their

meaning.

2.2.4 AFFECTIVE MEANING

In the words of Babatunde (2000, p25) ‘it is the meaning a word has which

derives from its impact on human emotion in the communicative process. It is the

meaning that emerges when language is used to reflect personal feelings; it conveys

attitudes and feeling.

Odebunmi (2001, p52) was of the opinion that affective meaning arises from

the emotional impression or attitude of a user or a language. Affective meaning can

therefore be regarded as attitudinal meaning as it reflects the speaker’s attitude

towards his audience. For instance, “Chief Odaran has many houses but no home”.

According to Leech (1974, p18) affective meaning is “often explicitly

conveyed through the conceptual or connocative content of the words used”. The

intonation and voice timber of a speaker is important in decoding meaning in relation

to affective meaning. Affective meaning is largely a parasitic category because to

express our emotions, we rely upon the mediation of other categories of meaning

such as conceptual, connocative, or stylistics (Leech, p18). We can therefore say

intonation can be used on a single utterance to change its meaning. For instance,

11
“please, stay back” can be made to be friendly, using a particular tone, and also

unfriendly, using another tone.

2.2.5 STYLISTIC MEANING

Leech (1974, p17) submits that stylistic meaning is that which a piece of

language conveys about the social circumstances of its use”. He further added that

“we decode the stylistic meaning of a text through our recognition of different

dimensions and levels of usage in the same language”. That is, the geographical

background and the social relations of language users are paramount in stylistic

meaning.

Babatunde (1995, p15) also contributes that it is the sheer arrangement of

your identity for the sake of projecting something which becomes the way the word

is being used. It is the idiosyncratic feature of one’s writing. A speaker is constrained

by his relationship with the hearer, subject of discourse and the purpose of

communication, thus it selects his choices of words from the following:

a. Stiff/relaxed

b. Formal/informal

c. Col/warm

d. Friendly/impersonal (Odebunmi 2002, p51)

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2.2.6 THEMATIC MEANING

Leech (1974, p22) asserts that thematic meaning is associated with how a

speaker or writer organizes the message in terms of ordering, focus and emphasis.

Thematic meaning deals with the linearization of our utterances (Babatunde, 2000,

p26). It is the meaning communicated through the organization of words in an

utterance. Thus, thematic meaning is a matter of choice between alternative

grammatical constructions.

According to Babatunde (1995, p16), Thematic meaning deals with the way a

speaker/writer organizes his message in terms of ordering, focus and emphasis.

Thematic meaning deals with the arrangement of a sentence and the meaning that

such arrangement conveys. For instance, “Ade killed the ram” and “the ram was

killed by Ade” gives different meanings due to their different arrangements. While

the former answers the question “who killed the ram”. The latter becomes subject,

the theme, topic, emphasis of the expression.

2.2.7 REFLEXIVE MEANING

In the words of Leech (1974, p19), Reflexive meaning is the meaning which

arises in cases of multiple conceptual, when one sense of a word forms part of our

response to another sense. One sense of a word seems to ‘rub off’ on another sense in

13
this way only when it has a dominant suggestive power either through relative

frequency and familiarity or through the strength of the associations.

Reflected meaning occurs when people react to the use of a word due to other

meanings such a word generates. For instance, it has become increasingly difficult to

use terms like ‘ejaculation’, intercourse’ and ‘erection’ in ‘innocent’ senses without

conjuring up their sexual association (Leech, p19). Odebunmi (2001, p52) asserts

that, the meaning in most cases, is not direct, it is only reflected. Thus, people only

use euphemisms to avoid the taboo sense.

In the light of the above review, we are going to review some theories of

meaning as part of our tools for our data analysis in the next chapter of this project

work.

2.3 THEORIES OF MEANING

We shall examine two theories of semantics namely, Referential Theory of

meaning and Image Theory of meaning respectively.

2.3.1 REFERENTIAL THEORY OF MEANING

Lyons (1977, p174) asserts that reference has to do with “the relationship

which holds between an expression and what the expression stands for on particular

occasions of its utterance”. Fordor (2001, p15) submits that

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 An expression has meaning if it has referent. The

paradigm for a referential theory of meaning are proper

names, which by no accident at all are words that can

stand alone as noun phrases do have referent.

Udofot (1998, p35) has a similar view. He was of opinion that “for any

lexical item to be meaningful, it must have a referent which is existent (an object in

the real word) or even non-existent (a mythical object, e.g. fairy)”. Saeed (2009, p12)

states that reference is “the relationship by which language hooks to the word”. In a

nutshell, the definition we have been reviewing so far shows that before any

communication can be meaningful, it must be referring to something. For instance,

“That is a rose flower”. Thus, reference is the relationship which holds between

words and the things, actions, qualities and state of of affairs they stand for or refer

to (Udofot 1998, p33).

2.3.2 IMAGE THEORY OF MEANING

Sapir’s (1921) cited in (Udofot 1998, p57) Image Theory sees meaning as the

image of the thing formed in the mind of a speaker or hearer when he sees a physical

form and associates it with a sound image (de Saussure’s signifier). Sapir went on to

say that one can have a mental image of something he has never seen and talk about

it meaningfully.

15
 According to Ogunsiji (2000, p46), the meaning of a word is the image it

calls for in the hearer or speaker’s mind. This definition is similar to that of Sapir.

Although, the fact that visual images do not accompany speech when we are

speaking of concrete things, especially if they are familiar to us is no proof that the

meaning of words is consisted by image, many writers assert that images are never

irrelevant (Sapir 1921), Ogden and Richards (1949) culled from Udofot (1998, p57 –

59)

2.4 SUMMARY OF THE CHAPTER

We have looked at the different definitions of semantics, seven types of

meaning and some related theories of meaning propounded by different scholars. In

the next chapter. Therefore, we shall be analyzing our data by applying some of

these theories and types of meaning that we have reviewed on the data.

16
 CHAPTER THREE

3.1 INTRODUCTION

The focus of this chapter is the analysis of our text, i.e. Psalm 51. The entire

chapter is divided into nineteen verses, which shall form our data of analysis.

Datum 1

Have mercy upon me, o God, according to thy loving

kindness: according unto the multitude of thy tender
mercies. (Verse 1)
Denotative meaning: To show mercy on someone is to be kind to him. The Psalmist

here was pleading with God to show him kindness. Mercy is a kind or forgiven

attitude towards somebody that you have power to harm or right to punish. Love is a

strong feeling of deep affection for somebody.

Connotative meaning: ‘Have mercy upon me’ connotes pleading of an accused

person. It also connotes fear of being punish by God. He wants to be pardon

‘According to they loving kindness was meant to soften God so as to forgive and

forget David’s misdeed. Tender connotes gentleness, kind, not easily provoked.

Collocative meaning: Collocative meaning is found in the following ‘tender

mercies’ ‘loving kindness’. They are used to enhance meaning.

17
Stylistic Meaning: Stylistic meaning is found in the use of the word ‘loving

kindness’, ‘multitude of thy tender mercies’. All these are meant to soften God’s

heart towards David.

Thematic Meaning: ‘Mercy’ is thematized in this statement. Restructuring the

statement will not change the theme.

Affective Meaning: ‘Have mercy upon me’ is used to create an affective meaning. It

implies that David was still in fear of being punished by God.

Reflective Meaning: The statements conjure two contrasting issue: the helplessness

of the Psalmist and the kindness of God.

Theories of Meaning

Image Theory of Meaning: An image of a worshiper is created in our minds in this

context. That is, an imaginary picture of a praying personnel is created in our minds.

The image of an accused person pleading in the law court is created in our minds in

this context.

Referential Theory of Meaning: Psalmist was making reference to the past favour

he has been receiving from God time before now, ‘according unto the multitude of

thy tender mercies’.

18
 Datum 2

Blot out my transgression. (Verse 1)

Denotative meaning: Blot denotatively means remove. To blot something means to

erase. To forget an unpleasant memory or thought. The Psalmist here was still

pleading with God to overlook his misdeed.

Connotative meaning: The statement connotes pardon, overlook. David perhaps

had transgressed against God either in action or otherwise, for him to be pleading for

pardon.

Collocative meaning: Collocative meaning is found in the expression ‘blot out’,

which can be regarded as fixed collocate. It is used for request.

Stylistic meaning: The choice of words for this statement has a stylistic meaning.

For instance, ‘blot out’, ‘transgression’ are used for a purpose which is to draw the

attention of God.

Affective meaning: The statement implies that the Psalmist is seeking for pardon.

He wanted to be forgiven by God.

Reflexive meaning: Implies that for David to be free and be good to go again, his

transgression must be pardoned and overlooked by God.

19
Thematic meaning: ‘Blot out’ is thematized in the statement. Meaning that David

wants to be pardoned, he wants his sin to be overlooked. The statement was directed

to God by the Psalmist presenting Him as the only one that can take away sin.

Theories of Meaning

Image Theory of meaning: Transgression is use here as a stain that needed to be

removed by God and not man. ‘Blot out’ is a verb of vigour, usually referring to the

washing of clothes. The Psalmist thus uses a powerful image to describe God’s

washing him to obliterate the stain that sin left in him.

Referential Theory of Meaning: As stated earlier, the language of the Psalmist does

not specifically mention either David’s affair with Bathsheba or the murder of Uriah.

Yet there are sufficient correlations between the Psalm and the narrative in (2Samuel

11 – 12).

Datum 3

Wash me thoroughly from mine iniquity, and cleanse

me from my sin (Verse 2).
Denotative meaning: Denotatively to wash is to make something clean, using water

and usual soap. The Psalmist wants to be pardoned. He wants his sin to be taken

20
away, he realize that only God’s grace and mercy is sufficiently powerful to wash

away the guilt and shame caused by sin in his life.

Connotative meaning: There is connotative meaning in expressions like ‘wash’,

‘cleanse’. While the first connotes save me, the latter connotes take away my stain of

sin. However, ‘wash’ in this context is not an action that can be performed

physically; rather, it is a divine purging of the heart. Christians refer to this as

‘sanctification’.

Affective meaning: Implies that if David’s sins would not be cleansed, i.e. washed

away by the blood of the lamb, he is likely to be punished by God. It is expected of

David to be naturally clean but in this context, our expectation is not met because we

don’t know if it is his ‘sin’ that has made him unclean. Thus, his failure to be

cleansed spiritually or otherwise makes him subject to the ridicule of the society.

Reflexive meaning: In this context, it reflects that the Psalmist is battling with

feelings of guilt and shame. His pleading for cleansen from sin as a “defiling

uncleanness” shows that his fellowship with God has been broken and probably this

placed him outside the community of believers.

Stylistic meaning: There is style in expressions like ‘wash me thoroughly’, ‘cleanse

me’. It is a style adopted by the Psalmist to plead for cleansing, so as to gain free

conscience.

21
Thematic meaning: ‘Wash’, which is the theme can also be likened to the iniquity

thereby changing the theme from the wash to the iniquity.

Collocative meaning: There is free collocate in ‘wash me thoroughly’. It is used to

obtain clarity.

Theories of Meaning

Image Theory of Meaning: The Psalmist in this context uses a powerful image to

describe God’s washing him to obliterate the stain that sin left in him.

Referential Theory of Meaning: Reference is made to sin as stain that needed to be

washed away.

Datum 4

For I acknowledge my transgression and my sin is ever

before me.
Denotative meaning: Transgression denotatively means to go beyond the limit of

what is morally or legally acceptable. To acknowledge is to admit the truth. Psalmist

in this context convincingly acknowledges himself as a sinner. ‘My sin is ever before

me’, implies that sin has been standing against him before God probably sin has been

holding his blessing back from God. He knows that he is guilty before God who is

his judge.

22
Connotative meaning: The Psalmist acknowledges his awareness of his sin, his

confession that his sin is always before him connotes the enormity of his feelings of

guilt and shame. Transgression in this context connotes human errors, immoral

behavior. Sin cannot be hidden, he has violated God’s laws; if it is before him, then it

is before God.

Collocative meaning: Collocative meaning is shown in the following ‘ever before’,

‘acknowledge… sin’. They are used for persuasion.

Affective meaning: Affective meaning is found in this context as David assumed

that sin has been a barrier to his blessing, probably from men and God.

Reflexive meaning: Reflexive meaning is shown in expressions like ‘my sin is ever

before me’. It implies that David would not be able to receive maximum blessing

from God unless he receives pardon. It reflects that God’s love is an indication of his

steadfast loyalty to his covenant. It is however reflected in this context that the God

who judges is also the God that saves.

Thematic meaning: ‘Transgression’ is the theme of the statement. Notwithstanding

sin can also be thematized.

Stylistic meaning: In this context, the Psalmist is creating an atmosphere to

persuade God. For instance, ‘I acknowledge my transgression’ is a means of creating

an avenue for friendship.

23
 Theories of Meaning

Image Theory of Meaning: ‘My sin is ever before me’ creates in our mind an

hindering object like wall.

Referential Theory of Meaning: The Psalmist in this context was making reference

to his mislead

Datum 5

Against thee, thee only, have I sinned, and done this evil
in thy sight: that thou mightest be justified when thou
speakest, and be cleared when thou judgest (Verse 4).
Denotative meaning: Sin is an offence against God or against a religious or moral

law. A violation of the relationship with God. In other words, sin is an action that

people strongly disapprove of. David admits and confessed here that he had sinned

against God.

Connotative meaning: ‘This evil’ connotes immoral behavior. ‘Justified” as used in

this context connotes reasonable, right.

Thematic meaning: ‘Sin’ is thematized in this context.

Collocative meaning: It has been tested and found to be non-available. It is not

applicable.

24
Stylistic Meaning: It is a style employed by the Psalmist to emphasize his sin and to

plead for mercy before the righteous judge, i.e. God.

Affective meaning: Our expectation on the Psalmist to be guiltless is disappointed.

As declared ‘I have sinned.

Reflexive meaning: Reflexive meaning is found in this expression as David presents

himself as an offender that needs pardon before God.

Theories of Meaning

Image Theory of Meaning: The picture of a law court is created in our minds.

Referential Theory of Meaning: ‘This evil’ has a correlation with David’s extra

marital affair with Uriah’s wife (2Samuel 11 – 12)

Datum 6

Behold I was sharpen in iniquity; and in sin did my

mother conceive me (Verse 5)
Denotative meaning: Denotatively sharpen mean sharp, smooth, moderate or make

something ready for use as put by Oxford English dictionary. But in this context,

David acknowledges that from his infancy he possessed a natural propensity to sin.

25
Connotative meaning: In this context, ‘sharpen’ connotes brought up, in-born, born

with, a common experience, The Psalmist confesses his involvement in human

sinfulness from the beginning of his life.

Affective meaning: Perhaps David was not intending going into sin but because of

the sinful nature he has inherited from his infancy.

Reflexive meaning: As against the expectation of God for David to remain sinless,

holy and pure before him, he was found guilty.

Collocative meaning: Collocative meaning is found in David’s expression ‘mother

conceive’. It is used for clarity.

Thematic meaning: In this context, iniquity can be regarded as the theme.

Stylistic meaning: The style is meant to reveal that he inherited the tendency of

going into sin from his birth.

Theories of Meaning

Image Theory of Meaning: Image of a sharp arrow is created in our minds, likewise

the image of a new born baby.

Referential Theory of Meaning: Reference is made to his tender age. The statement

that he was sinful from the time of his conception has a referential meaning.

26
 Datum 7

Purge me with hyssop, and I shall be clean; wash me

and I shall be whiter than snow (Verse 7).
Denotative meaning: To purge denotatively means to make somebody something

purge, healthy or clean by getting rid of bad thoughts or feeling. Hyssop is a small

plant of mint.

Connotative meaning: Purge me as used in this context connotes that David’s life is

dominated with uncleanness. “Hyssop” in this context connotes soap. Sin connotes

stain as well.

Affective meaning: Sin is a permanent state that affects his relationship with God.

Sin has come to stay like a stigma in his life. Thus, he prayed God to wash it away

from him.

Reflexive meaning: David believes that if God will wash him, he shall be cleansed.

Collocative meaning: Collocative meaning is shown in ‘whiter than snow’.

Stylistic meaning: It is a style adopted to draws the attention of God to the sin that

has come to stay as life as a stigma in his life. Thus, stylistic meaning is shown in the

hygienic language like ‘purge’, ‘wash’, ‘clean’.

Thematic meaning: Purge is thematized in the statement.

27
 Theories of Meaning

Image Theory of Meaning: The expression ‘wash me and I shall be whiter than

snow’ creates in our minds an imaginary hands of a personality washing clothes.

Referential Theory of Meaning: It is shown in expressions like ‘hyssop’. Hyssop is

a liquid substance extracted from plant dipped into the mixture by the priest among

the biblical Israelites to sprinkle contaminated person, so as to prevent the spreading

of the erosive skin disease. Reference was also made to sin as a stain.

Datum 8

Make me to hear joy and gladness; that the bones

which thou hast broken may rejoice (Verse 8).
Denotative meaning: Joy is a feeling of great happiness. It also means to be very

pleased. While bone on the other hand means the hard parts that form the skeleton of

the body of a human or an animal. The pleading here emphases the fact that the

Psalmist’s relationship with God has suffered severely. Thus, the Psalmist now longs

for the restoration of that relationship.

Connotative meaning: There is connotative meaning in the following expression

‘Joy’, ‘bones’. While Joy in this context connotes salvation, i.e. the joy of salvation

28
that brings the inner peace, the bones connote the Psalmist’s relationship with God

that has suffered severely.

Affective meaning: With this prayer, the effects of sin in his life are compared to the

crushing of bones. The pleading in this context emphases the fact that the Psalmist’s

relationship with God has suffered severely. He wishes to be in good ritual and

spiritual standing with God.

Reflexive meaning: It reflects that no man, but God has the power to absolve from

sin. Only God working independently and creatively can renew the heart of human

kind and effect inner transformation. It implies that if God will only consider David,

things will generally and radically change for him.

Collocative meaning: There is collocate in the statement ‘the bones which thou hast

broken’ ‘Broken… bones’ ‘joy and gladness’.

Thematic meaning: ‘Joy’ is thematized in this statement.

Stylistic meaning: It is a style adopted to mean that if God will consider the

Psalmist, things will change for better for him.

Theories of Meaning

Image Theory of Meaning: This is shown in David’s description of his spiritual life

as ‘broken bones’. The expression creates our minds human skeleton.

29
Referential Meaning: The ‘a bone; as used in this context was a reference to

David’s heart, ‘the joy of his salvation’ that has been cut short.

Datum 9

Hide thy face from my sins, and blot out all mine
iniquities (Verse 9).
Denotative meaning: Denotatively hide is to put or keep something in a place where

it cannot be seen or found. Blot out on the other hand denotes erase, wipe away.

David continues in his pleading by calling on God to hide his face from his sin.

Connotative meaning: There is connotative meaning in expressions like ‘hide thy

face’, ‘blot out’. They connote pardon, overlook, forgive and forget.

Affective meaning: The statement implies that sin has come to stay like a stigma

which had exposed David to societal ridicule and broken his fellowship with God.

Reflexive meaning: It reflects that David life is dominated with a “defiling

uncleanness” which he refers to as ‘sins’ and ‘iniquity’.

Thematic meaning: Hide which is the theme can also be likened to the blot out

thereby changing the theme from hide to the blot out.

30
Stylistic meaning: It is a style employed by the Psalmist to plead God for

forgiveness and to convince him that it is only the pardon that can make him free

from ridicule and guilty of sin.

Collocative meaning: There is a fixed collocate in ‘blot out’.

Theories of Meaning

Image Theory of Meaning: An imaginary face is created in our minds based on this

context.

Referential Theory of Meaning: ‘Sin’ and ‘iniquities’ as used in this context were

meant to refer to David’s misdeed.

Datum 10

Create in me a clean heart, O God; and renew a right

spirit within me (Verse 10).
Denotative meaning: Clean is to make something neat. Renew on the other hand is

to make something valid for a further period of time. To renew is to refresh. In this

context, David wants his relationship with God to be renewed.

Connotative meaning: Connotatively God’s desire is that human beings live a life

of truth, that their inner being be transformed. The inner-most parts indicate that God

31
seeks those whose external behaviour is consistent with the inner reality of their

being which David is praying for.

Affective meaning: Implies that the expected heart of David to be cleanse has been

affected or corrupted. It also implies that David is suffering from guilty.

Stylistic meaning: Stylistic meaning is found in the use of the following ‘create’,

‘clean heart’, ‘right spirit’, ‘renew’.

Thematic meaning: The prayer of the Psalmist in this context is centered on a clean

heart. That is, David is longing for a restoration heart from God.

Reflexive meaning: It reflects that God’s mercy is God’s response to the

helplessness of humankind.

Theories of Meaning

Image Theory of Meaning: is shown by the image of a working hand which is

created by Psalmist’s expression. “Create in me a clean heart”.

Referential Theory of Meaning: This shows that reference is made to the biblical

creation story.

32
 Datum 11

Cast me not away from thy presence; and take not thy
holy spirit from me (Verse 11).
Denotative meaning: To cast away is to throw something somewhere especially

using force. Thus, David is pleading with God not to cast him away from the

community of believers. He also pleads that God should not take His spirit away

from him.

Connotative meaning: ‘Cast away’ in this context connotes ‘rejection’, ‘abandon’,

‘forsake’. He does not want to be rejected by God he also prayed that God allows His

spirit to abide with him.

Thematic meaning: The statement can be structured in this form, ‘Take not thy holy

spirit from me and cast me not away from thy presence’. The theme of the statement

will still remain Holy Spirit.

Affective meaning: ‘Cast me not away’ implies that the Psalmist deserves

punishment.

Reflexive meaning: Implies that those that are not in fellowship with God cannot

boast of His abiding spirit inside them.

Collocative meaning: ‘Cast and away’, and ‘holy spirit’ are collates. They are

meant for persuasion.

33
Stylistic meaning: It is a style employed by David to persuade God. The choice of

his words in this context has a stylistic meaning. For instance, ‘cast me not away’,

‘take not thy holy spirit’.

Theories of Meaning

Image Theory of Meaning: The image of worshippers is created in our minds.

Referential Theory of Meaning: The statement has correlation with the story of

Saul when the spirit of God departed from him. With this prayer, the Psalmist may

have had Saul’s experience in mind. Saul was rejected by God because of his sin and

God’s spirit departed from him.

Datum 12

Restore unto me the joy of thy salvation; and uphold me

with thy free spirit (Verse 12).
Denotative meaning: Joy denotes happiness, the state of gladness. To restore is to

bring something to its former position back. David in this context wants his former

guilty-free conscience to be restored. To restore is to bring or give back something

lost or taken away.

Connotative meaning: ‘Restore’ as used in this context connotes that God has taken

away something that brings joy into David’s life, connotatively hope.

34
Affective meaning: The pleading of David here shows the state of his spiritual

destitution. Thus, we have feelings for him.

Reflexive meaning: The Psalmist was reflecting on his past relationship with God

and the inner-peace he had been enjoying before now.

Thematic meaning: The structure of the statement can be changed as ‘The joy of

thy salvation restore unto me’, and uphold me with thy free spirit.

Stylistic meaning: It is a style employed by the Psalmist to tender his request.

Theories of Meaning

Image Theory of Meaning: An imaginary hand of a personality returning some

goods is created in our mind.

Referential Theory of Meaning: ‘Free spirit’ as used in this context is meant to

refer to conscience, i.e. free conscience. Reference is also made to the ‘joy’ the

Psalmist was enjoying before now.

Datum 13

Then will I teach transgressors thy ways; and sinners

shall be converted unto thee (Verse 13).
Denotative meaning: Transgressors are those that go beyond the limit of what is

morally or legally acceptable. The pure heart and steadfast spirit for which the

35
Psalmist prays is a sign of new creative beginning, namely to teach God’s ways, to

rejoice in his righteousness and to proclaim his praise.

Connotative meaning: The steadfastness and willingness of the Psalmist’s spirit to

be able to teach God’s work closely implies the presence of God and the influence of

God’s Spirit. ‘Transgressors’ in this context connotes ‘backslider worshipers’.

Affective meaning: Affective meaning is found in expressions like “then will I

teach”. Implies that David himself was still guilty of some sins. The Psalmist’s

expression here shows that he had desired to reconcile not only with God but also to

proclaim the good news.

Reflexive meaning: The fact that the Psalmist has been reconciled with God, and

that he has become a new creation through the indwelling reality of the spirit results

in a commitments to share with others the way of the Lord, resulting in sinners

turning to God.

Thematic meaning: It does not really have the capacity of functioning than the

normal arrangement which makes it non-applicable.

Stylistic meaning: The style is personal and directive to God to work upon David

before himself will start working on others.

36
 Theories of Meaning

Image Theory of Meaning: Image of a teacher is created in our minds.

Referential Theory of Meaning: Is found in the expression like ‘Transgressors’. It

is employed to refer to backslider worshippers.

Datum 14

Deliver me from blood guiltiness, O God, thou God of

my salvation; and my tongue shall sing aloud of thy
righteousness (Verse 14).
Denotative meaning: The psalmist at this point, perhaps the theory of this own

sinful deeds resurfaces and he cries out for deliverance from blood guiltiness,

perhaps indicating that he was still afraid of divine justice. He thus throws himself at

the mercy and grace of God, the only one who can set him free from the death

penalty.

Connotative meaning: ‘Blood guiltiness’ connotes criminal. In this context, it

implies that the psalmist felt his actions were so heinous that he deserves the death

penalty. He however wants to be delivered, so that the opening of his lips would

result in him giving praise to God for his salvation.

37
Collocative meaning: The call of blood brings guiltiness into mind. ‘Sing’ also

brings aloud into our minds.

Reflexive meaning: The Psalmist’s deliverance would testify to the fact that God

still forgives and would then serve as an invitation to others.

Affective meaning: Implies that David need deliverance before he himself will start

showing the way to others.

Stylistic meaning: It is a style employed by the Psalmist to sing deliverance song of

God.

Thematic meaning: Restructuring the sentence will not change the theme. Hence,

guiltiness still remains the theme of the sentence.

Theories of Meaning

Image Theory of meaning: Image of the worshippers singing unto God is set in our

minds.

Referential Theory of meaning: The context of this Psalm is similar to that of

Ezekiel. Deliverance from blood-guiltiness in Ezekiel thus refers to the calling of the

prophet to proclaim God’s salvation.

38
 Datum 15

O Lord, open thou my lips and thy mouth shall shew

fourth thy praise (Verse 15).
Denotative meaning: An open lips/mouth is the one that sings praises unto the Lord.

The statement implies that it is the work of the spirit of God that results in the

creation of a steadfast and willing spirit in the worshipper.

Connotative meaning: “Open thou my lips” as used in this context implies that God

should put testimony into David’s mouth. ‘My mouth shall shew forth’ connotes

singing praises

Affective meaning: The statement implies that David is an expectant of God’s

miracle which would lead into testimony for him.

Reflexive meaning: In this context, it implies that David’s miracle would testify to

the fact that God still delivers and would then serve as an invitation to others.

Thematic meaning: It does not really have the capacity of functioning than its

normal arrangement, which makes it non-applicable.

Stylistic meaning: The style is meant to persuade God to hasten His action in

coming to the Psalmist’s aid which will eventually lead to a testimony for him.

Collocative meaning: Collocative meaning can be drawn in the following

expressions, mouth… praise, open… lips and mouth… lips

39
 Theories of meaning.

Image theory of meaning: is shown in the expression ‘open thou my lips and mouth

shall shew forth thy praise’. And imaginary mouth is opened before us’.

Referential theory of meaning: Reference is made to mouth and lips.

Datum 16

For thou desirest not sacrifice, else would I give it: thou
delightest not in burnt offering (Verse 16)
Denotative meaning: Sacrifice is the act of offering something to god, especially an

animal that has been killed in a special way. Burnt offering is a something that is

burnt in a religious ceremony (usually animal) as a gift offer to a god.

Connotative meaning: The statement denotes that David is ready to pay anything

that will be required of him by God so as to escape the looming judgment. It also

connotes that David still in fear of being punished by God.

Affective meaning: The Psalmist in this context is not only disturbed but helpless.

Collocative meaning: There is free collocate in burnt offering.

Thematic meaning: The statement does not really has the capacity to function than

its normal arrangement which makes it non-applicable.

40
Stylistic meaning: It is style employed by David to present his case before God.

David in this sense tries to make his speech presentable.

Reflexive meaning: Indicates that neither sacrifice nor burnt offering should be the

next action for our wrong deed.

Theories of meaning

Image theory of meaning: The picture of an adherent holding a sacrifice pot is

created in the mind.

Referential theory of meaning: Reference is made to sacrifice and offering in this

context.

Datum 17

The sacrifices of God are a broken spirit; a broken and

a contrite heart, O God, thou will not despise (Verse
17).
Denotative meaning: Sacrifice is an act of giving out what is valuable to somebody

without minding the negative outcome but rather with a readiness to bear the pains.

Connotative meaning: The statement connotes that it is the inward reality that is

effective, not the symbolic outward signs. Broken spirit heart connotes pure heart.

41
Stylistic meaning: The choice of words for this statement has a stylistic meaning.

For instance, ‘broken spirit’, ‘contrite heart’, ‘thou will not despite’ are all meant to

draw the attention of God.

Reflexive meaning: Implies that if the heart is not pure, any sacrifices rendered will

amount to a waste.

Thematic meaning: ‘Broken spirit’ which is the theme can also be linked to ‘a

broken and a contrite heart’ thereby changing the theme from broken spirit to the

contrite heart.

Collocative meaning: Collocative meaning is found in expressions like ‘broken

spirit’, ‘contrite heart’. They are meant for persuasion.

Affective meaning: It is better not to render any service than render unacceptable

one.

Theories of meaning

Image theory of meaning: The uses of ‘sacrifice’ in this context creates a sacrifice

alter in our minds.

Referential theory of meaning: ‘Thou’ as used in this context is a clear reference to

God.

42
 Datum 18

Do good in thy good pleasure unto Zion: build thou the

walls of Jerusalem (Verse 18),
Denotative meaning: The psalmist continues in his pleading but this time for Zion

and Jerusalem. The focus of Psalmist’s pleading in this context is on Zion and

Jerusalem’s wall which he wants God to rebuild.

Connocative meaning: The statement implies that God has taken pleasure in

showing mercy to other neighbouring cities. Thus, the psalmist is pleading Him to

extend it to Zion, and at the same time Jerusalem’s walls must not be forgotten.

Affective meaning: The pleading here shows that David is so much concern about

the situation of Jerusalem.

Reflexive meaning: It reflects that the situation of Zion and Jerusalem at this time

calls for God’s intervention.

Collocative meaning: The call of ‘build’ brings the walls into the mind.

Thematic meaning: The statement can be re-arranged to mean that ‘build thou the

walls of Jerusalem; ‘do good in thy good pleasure unto Zion’. This gives it a new

meaning but still maintains its real content.

43
Stylistic meaning: It is meant to call God’s attention of the situation of Zion and

Jerusalem.

Theories of meaning

Image theory of meaning: ‘Build thou the walls of Jerusalem’ in this context

creates in our minds an image of a collapsed building,

Referential theory of meaning: Reference is made to Zion and Jerusalem.

Datum 19

Then shall thou be pleased with the sacrifices of

righteousness, with burnt offering and whole burnt
offering (Verse 19).
Denotative meaning: To please is to be feeling happy about something. It implies

that God desires a sacrifice rendered out of a pure heart.

Connotative meaning: Sacrifices in this context connotes worshippers’ service,

prayers and every other good works.

Collocative meaning: There is a free collocate in burnt offering.

Affective meaning: Implies that God will only be pleased with a sacrifice rendered

with inner purity and nothing more.

44
Thematic meaning: ‘Please’ can be thematized in this context.

Reflexive meaning: It implies that it is the inward reality that is effective.

Theories of meaning.

Image theory of meaning: Image of sacrifice is created in this context.

Referential theory of meaning: Direct reference is made to the burnt offering in

this context.

Datum 20

Then shall they offer bullocks upon thine altar (Verse 20)
Denotative meaning: Implies that it is only when the self has been subjected to

God’s mercy, when the self has been dismantled, when the self has yielded to God

that new life is possible and new worship can flow from a broken heart which has

been renewed by the indwelling spirit.

Connotative meaning: connotatively ‘bullocks’ in this context implies sacrifice,

thanks, which the worshippers are expected to bring to God in showing their

appreciations unto Him.

Affective meaning: It implies that the people need divine liberation.

45
Reflexive meaning: It reflects that the kindness of God shall be appreciated by the

worshippers.

Thematic meaning: Offering is thematized here

Stylistic meaning: It is a style employed by the Psalmist to persuade God to show

kindness to his country men.

Collocative meaning: There is free collocate in offer... altar. It is used for clarity

Theories of meaning

Image Theory of Meaning: ‘Bullock’ as used in this context creates the image of

sacrificial lamb. It also brought to the mind alter of sacrifice.

Referential Theory of Meaning: Referential meaning is found in the expression of

‘bullock’, ‘altar’

To round up this chapter, we shall briefly go into data description.

3.2 DATA DISCUSSION

The analysis has helped us to discover that the initial pleading of the Psalmist

in verse 1 & 2 shows his realization of guiltiness before God. Also, in this context,

pleading for guilty by the David created in our minds the picture of an accused

person standing in the law court. Thus in these two verses, we have image theory of

meaning and connotative meaning respectively. Stylistic meaning is also found in the

46
expressions like ‘loving kindness’, ‘multitude of thy tender mercies’, which were

meant for persuasion.

Verse 95 – 8) focuses on two contrasting issues: the sin of the Psalmist and

the righteousness of verse 5, 6 & 7 emphasize the sin of the Psalmist, whereas verses

6 & 8 in particular, highlight God’s righteousness. Thus, because the Psalmist sinned

against God (5 – 6), God’s righteousness has been offended and He will act justly

against the sinner because He loves truth. Thus, both Reflexive and Affective

meaning is found here because God’s righteousness demands that sin be punished.

Yet, God shows his mercy in the face of the sin of the Psalmist.

Image is taken from cultic life, where the Psalmist prays to be cleansed from

sin as a “defiling uncleanness” which broke his fellowship with God and places him

outside the community of believers. Both image theory and affective meaning are

employed here. He further uses a powerful image to describe God’s washing him to

obliterate the stain that sin left in him.

The psalmist in verses 9 – 11 was longing for a close relationship, he

employed ‘blot out’, ‘cast me not away’ to create effect. Thus there is collocative

meaning in the two expressions ‘blot out’ cast me not away. However, the choice of

word in these three verses was carefully selected to draw God’s attention. The

Psalmist is aware of his own sinfulness, he takes his sin as well as his relationship

with God very seriously.

47
 The third section begins with a plea for renovation of heart and spirit, in

which the spirit of God will play a major role (12 – 14). ‘Thy’ is used three times in

verse (12 – 13) to refer to God. There is a referential meaning in this context.

Affective meaning is found expression like “Deliver me from blood guiltiness”.

Reflexive meaning can be drawn from verse (15 – 16). The Psalmist wishes

to testify to God’s saving righteousness, as his restoration would testify to the fact

that God still forgives and then serve as an invitation to other sinners to return to

God.

In verse (17 – 19), the Psalmist realizes that ‘the sacrifices of God are a

broken spirit’, ‘then shall thou be pleased with the sacrifice of the righteousness’.

Connotatively, this implies that sacrifice will be to no avail, if they are offered only

as an external ritual. That is, they must be accompanied by the inner reality. As

Wilson (2002, p777) put it that “it is the inward reality that is effective, not the

symbolic outward signs”.

Thus, we discovered that David used it as a means of warning people to

desist from any act that can make their prayer and services unacceptable. The

significance of this Psalm is one that helped us to discover that not just any utterance

can be taken or accepted the way it is uttered but, if careful attention is given to such

an utterance one will be able to deduce more meaning from it.

48
 CHAPTER FOUR

INTRODUCTION

In this chapter, we shall summarize the research work, coupled with findings

generated from the analysis. We shall also give the conclusion of the work, which

derives from the findings.

4.1 SUMMARY

Chapter one discusses the general background of the study, the aims of the

study; the justification of the study and methodology of data collection. It is also in

this chapter we talks briefly about the version of the bible we are using and the

‘Book’ of Psalms itself.

Chapter two focuses on the literature review. In this chapter, some related

literature on semantic are reviewed: seven types of meaning and theories of meaning

respectively. Chapter three covers the analysis of data which had been properly

analyzed with semantic elements reviewed in chapter two.

49
4.2 FINDINGS

Thematic meaning = 4

Collocative meaning = 9

Denotative meaning = 3

Stylistic meaning = 6

Reflexive meaning = 2

Affective meaning 2

Image theory of meaning = 1

Referential meaning = 2

Pie chart

For Thematic Meaning = 4 X 360 = 42.30

34

For collocative meaning = 9 X 360 = 95.30

34

For connotative = 5 X 360 = 52.90

34

50
For denotative meaning = 3 X 360 = 31.80

34

For stylistic meaning = 6 X 360 = 63.50

34

For reflexive meaning = 2 X 360 = 21.20

34

For affective meaning = 2 X 360 = 21.20

34

For image theory of meaning = 1 X 360 = 10.60

34

For referential meaning = 2 X 360 = 21.20

34

Stylistic
meaning
Collocative
Denotative meaning
meaning
Referential
Thematic
meaning
meaning
Affective
meaning
Connocatve
meaning
Image
theory of
meaning Reflexive
meaning 51
The chart above is representing our findings from our data analysis. Each element is

represented in our data, i.e. Psalm 51 which shall be explained further.

Collocative meaning: Collocative meaning is found in ‘Blot out’ (Datum 2). ‘Blot’

is to erase, forgive and forget. ‘loving kindness’ ‘Tender Merceis’ Datum 1) ‘Cast…

away (Datum11) ‘Burnt offering’, tongue…sing’, Build…walls (Datum 18),

open…lips, blood guiltiness (Datum 14)

Stylistic meaning: (Datum 4) – ‘For I acknowledge my transgression’ . The

psalmist in this context is creating an atmosphere to persuade God. (Datum 14) –

‘Deliver me from blood guiltiness’ is a style employed to plead for mercy. ‘Blot out’

(Datum 2), The choice of words for this statement has a stylistic meaning. ‘Against

thee, thee only have I sinned’ (Datum 5). It is a style employed by the psalmist to

emphasize his sin before God and to plead for mercy before the righteous judge

(God). Datum 6 ‘I was shapen in iniquity; and in sin did my mother conceive me.

Shapen and conceive is a style adopted here by David to reveal that he inherited the

tendency of going into sin from his birth. atum 7

‘Purge me with hyssop, and I shall be clean; purge me in this context is another style

employed by the psalmist to draw the attention of God to the sin that has come to

stay as a stigma in his life. However, stylistic meaning is shown in the hygienic

language like ‘purge’, ‘wash’, ‘clean’.

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Affective meaning: Is shown in the expression like ‘my sin is ever before me’

(Datum 4) which implies that sin has been a barrier to David’s blessing. ‘Deliver me

from blood-guiltiness’ as used by David (Datum 14) also implies that there is a

looming punishment coming upon David.

Reflexive meaning: Datum 13 and 15 Reflexive meaning is found in expressions

like ‘then will I teach transgressors thy way’ ‘open thou my lips and my mouth shall

show forth thy praise’. It implies that David’s miracle would testify to the fact that

God still delivers and then serve as an invitation to others.

Image theory of meaning: Datum 7 ‘Purge me with hyssop and I shall be clean

wash me, and I shall be whiter than snow’. The psalmist here is referring to sin as

stain, he uses this powerful image to describe God’s washing him to obliterate the

stain that sin left in him.

Connotative meaning: Datum 8 There is connotative meaning in the expressions

like ‘that the bones which thou hast broken may rejoice’. It connotes the broken

relationship between David and God. ‘Blot out’ as used in Datum 2 and 9 connote

‘forgive’, ‘forget’, ‘erase’, ‘remove from your memory’. In datum 5, ‘this evil’

connotes immoral behaviour. In Datum 13 ‘Then will I teach transgressors thy ways;

and sinners shall be converted unto thee’. Transgressors as used in this context

connotes backslider worshippers while ‘sinners’ connotes unconverted souls.

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Denotative meaning: Datum 3 ‘wash’ denotes using water and usually soap.

Datum 4 To ‘acknowledge’ is to admit the truth. Transgression denotatively means

to go beyond the limit of what is morally or legally acceptable. Thus, while the

former is used for confession of sin. Transgression as used by David is to indicate his

violation of God’s law. Datum 7 ‘purge me with hyssop’. To purge is to make

something pure, healthy or clean. Thus, to purge somebody is to make somebody

pure.

Referential meaning: Datum 12 and 13 ‘Thy’ is used three times in verses (12 –

13) to refer to God. Datum 5 ‘This evil’ has a correlation with David’s extra marital

affair with Uriah’s wife and the logical killing of Uriah (2Samuel 11 – 12).

Thematic meaning: Datum 1 ‘Have mercy upon me’, mercy is thematized here.

Thus, thematic meaning is represented. Thematic meaning is also found in Datum 6

‘I was shapen in iniquity’, Iniquity is thematized here. Thematic meaning is also

found in Datum 4 ‘my sin is ever before me’ sin is thematized here. Thematic

meaning is also found in Datum 8 ‘make me to here joy and gladness’ joy is

thematized here.

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4.3 CONCLUSION

In essence, semantics has really helped us to bring out the wealth of meaning

in Psalm 51 and the conceptual system of the Psalmist. The significance of this

Psalm is one that helped us to discover that not just any utterance can be taken or

accepted the way it is uttered but, if careful attention is given to such an utterance

one will be able to deduce more meaning from it.

55
 BIBLIOGRAPHY

Babatunde, S. T. (1995), An Introduction to Meaning in English as a Second

Language. Unpublished Manuscript.

Babatunde, S. T. (1999) “Towards Defining the Scope of Meaning in English in

Nigeria” In Adegbija, E. (Ed): An Introductory Handbook, Ilorin. The

Department of Modern European Language, University of Ilorin.

Crystal, D. (1991), A Dictionary of Linguistics and Phonetics. Oxford: Basic

Blackwell

Crystal, (1987) “Proverbs” The Cambridge Encyclopedia of Language. Cambridge

University Press.

Fodor, J. D. & Katz, J. (1964). The Structure of Language Reading in the Philosophy

of Language. New Jersey: Prentice-Hall Inc.

Fordor, J. O. (1982) “Semantics” Theories of Meaning in Generative Grammar.

Massachusetts Harvard University Press, Cambridge.

Goddard, C. (1998), A Semantic Analysis; A Practical Introduction. New York:

Oxford University Press.

Katz, J. (1972) Semantic Theory. (Harper International Edition). New York: Harper

and Row Publishers.

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Leupold, H. C. (1969) Exposition of Psalm. Grand Rapids: Baker.

Leech, G. (1974) Semantic Harmon worth: Pengiums.

Lyons, J. (1997) Semantics 1 Cambridge University of Sussex: Cambridge

University Press.

Nelson, T. (1989), King James Version. Nashville. Thomas Nelson, Inc.

Odebunmi, A. (2001). The English Word and Meaning. Ogbomosho: Critical Sphere

Palmer, F. R. (1981). Semantics. Cambridge: University Press.

Saeed, J. I. (2009), Semantics. United Kingdom: Basil Blackwell.

Udofot, I. M. (1998), English Semantics. Uyo Nigeria: Scholars Press (Nig.) Ltd.

Wilson, G. H. (2002). Psalms Volume 1. Grand Rapids: Zonderran

Dr. L. P. Mare, Researcher, Research Project on Pentecostalism Institute Theology

and Religion, University of South Africa. mwlm@iafrica.com

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 DATA

Life in the Spirit Study Bible KJV, Life Publishers International, USA 1992

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 APPENDIX

Psalm 51 (KJV)
Datum 1
Have mercy upon me, O God, according to thy loving kindness: according to the

multitude of thy tender mercies,

Datum 2
blot out my transgressions.
Datum 3
Wash me thoroughly from mine iniquity, and cleanse me from my sin.
Datum 4
For I acknowledge my transgressions: and my sin is ever before me.
Datum 5
Against thee, thee only, have I sinned, and done this evil in thy sight: that thou

mightest be justified when thou speakest, and be cleared when thou judgest.

Datum 6
Behold, I was sharpen in iniquity; and in sin did my mother conceive me.

Behold, thou desirest truth in the inward parts: and in the hidden part thou shalt make

me to know wisdom.
Datum 7

Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than

snow.
Datum 8

Make me to hear joy and gladness; that the bones which thou hast broken may

rejoice.

Datum 9
Hide thy face from my sins, and blot out all mine iniquities.
Datum 10
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Create in me a clean heart, O God; and renew a right spirit from me.
Datum 11
Cast me not away from thy presence; and take not thy holy spirit from me.
Datum 12
Restore unto me the joy of thy salvation; and uphold me with thy free spirit.
Datum 13
Then will I teach transgressors thy ways; and sinners shall be converted unto thee.
Datum 14
Deliver me from blood guiltiness, O God, thou God of my salvation: and my tongue

shall sing aloud of thy righteousness.

Datum 15
O Lord, open thou my lips; and my mouth shall shew forth thy praise.

Datum 16
For thou desirest not sacrifice; else would I give it: thou delightest not in burnt

offering.
Datum 17

The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou

wilt not despise. Datum 18

Do good in thy good pleasure unto Zion: build thou the walls of Jerusalem.
Datum 19
Then shalt thou be pleased with the sacrifices of righteousness, with burnt offering

and whole burnt offering:

Datum 20

then shall they offer bullocks upon thine altar.

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Abstract

Semantics is the theory applied for this analysis with the seven types of meaning

(Leech’s, 1974). It includes, Denotative, Connotative, Reflexive, collocative,

Thematic, stylistic and Affective meaning respectively. Two related theories of

meaning was also reviewed, namely Image theory and Referential theory of

meaning. Our data for this research work is psalm 51 of King James Version. In

essence, semantics has enables us to bring out wealth of meanings in the psalm 51

and the conceptual system of the psalmist.

Acknowledgements

I return all the glory to God Almighty for His faithfulness to all His promises

in my life. He is faithful even when I am not faithful. His faithfulness has brought

me so far. I cannot but express my in-depth appreciation to Him, He has done so

much for me.

My special thanks also go to my supervisor, Dr. Mrs. Oyin Medubi. Thanks

immensely for your supervision, encouragement, patience and the pain taken in the

course of my writing this research work, in making sure that this work is a success.

Thank you very much ma.

My whole hearted gratitude goes to my ever caring, loving and understanding

parents Mr. and Mrs. O. M. Oluwaseyi, the sponsors of my education to this level.

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God has used you greatly in taking care of me. It is my sincere prayer and belief that

God will spare your lives to reap the fruits of your labour in Jesus’ name.

I also acknowledge my elder sisters Mrs. Bose Ogunlade, Mrs. Adepeju

Samson, Nurse Toyin. Indeed, you all have contributed to my success. My sincere

gratitude also goes to Accountant Bayo, Pharmacist Oluwole and Mr. Tosin (a.k.a.

Omoga); you all have been so wonderful, supportive and encouraging in ways you

might not haves known. God willing, you are changing your world.

I am undone if I fail to appreciate my lecturers ranging from easy going

H.O.D. Dr. S. T. Babatunde. Thank you sir for your fatherly advice. Mrs. V. A.

Alabi you are a mother to me. I also appreciate Dr. Idiagbon, Dr. T. A. Alabi, Dr. A.

Mahfhouz, Dr. Balogun, Dr. Mrs. Ibrahim. You have imparted so much in me, I am

proud of you all.

A very big thanks to my Christian fold: Deeper Life Campus Fellowship for

their Christian love and caring. I am also grateful to my pastors, Pastor Ogundele

Sunday, Pastor Jide Orowole, Pastor Omofoyewa Olayiwola for their counseling and

prayers for me. My appreciation will not be complete if I fail to appreciate my

beloved brothers and sisters in the Lord. Bro Seun Daniel, Bro. Stephen Ajayi, Sis.

Nike, Sis. Mercy, Bro. Confidence, Bro. Samuel and a host of others.

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 Finally I want to thank all my friends who responded when their assistance

was needed and those that took to their heels when the going was getting harder. I

say thank you to all of you. But I must mention some friends who epitomized what

they call friends in need who are friends indeed – my loving friends Seun Daniel:

certainly you are a God choosen friend. Others are Segun Oni, Alabi Eric (a.k.a.

Icon), Oluwayomi Gbadeyan, Lawal Olawale, Olajide Paul and Alimi Kola (a.k.a.

Zgma). I thank you all.

Certification

This is to confirm that this essay has been read and approved as meeting part

of the requirements for the award of Bachelor of Arts Degree (Hons) in the

Department of English, Faculty of Arts, University of Ilorin, Ilorin.

Dr. Mrs. O. C. Medubi Date

Supervisor

Dr. S. T. Babatunde Date

External Examiner Date

63
Dedication

This research work is dedicated to the Almighty God, the promise fulfilling

one who has been my sustainer and my driving force from the beginning of this

educational pursuit to the end. It is also dedicated to my parents Mr. and Mrs.

Oluwaseyi.

Abstract

The psalms explore the full range of human experience in a very personal and

practical way. Its 50 “songs” run from the creation story through the patriarchal,

theocratic, monarchical, exilic and post exilic periods. The tremendous breath of

subject matter in the Psalms includes, diverse topics such as jubilation, war, peace

worship, judgment, messianic prophesy, praise and lament. The psalms were set to

the accompaniment of stringed instrument and served as the temple hymn book and

devotional guide for the Jewish people (Nelson 1989, p483). This study is embarked

upon to identify the meanings and to show how the psalmist logically select his

works for this analysis with the seven types of meaning which includes Denotative,

Connotative, Reflexive, Collocative, Thematic, Stylistic and Affective meaning. Our

data for this research work is Psalm 51 of King James Versin. The entire nineteen

(19) verses is duly analyzed in chapter three of work. In essence, semantics has

64
enabled us bring out wealth of measuring in the Psalm. It also helped us to discover

that the psalmS was meant for pleading for forgiveness.

65