Psalm 28 Grammar

Psalm Overview

• Grammar
• Semantics
• Story behind the Psalm
• Discourse
• Poetics

About the Grammar Layer

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Expand" to the right.)

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The grammatical diagram provides a way to visualise how different parts of a sentence work together. It represents the “surface-level” grammar, or morphosyntax, of a sentence. Morphosyntax includes both the form of words (morphology) and their placement in the sentence (syntax). This approach to visualising the text, based on the Reed-Kellogg diagramming method, places the grammatical subject in one slot, the verb in another slot, and modifiers and connectives in other slots.

For a detailed description of our method, see the Grammar Creator Guidelines.

Grammar Visuals for Psalm 28

The grammar layer visually represents the grammar and syntax of each clause. It also displays alternative interpretations of the grammar. (For more information, click "Grammar Legend" below.)

Grammar Legend

Visualization	Description
	The clause is represented by a horizontal line with a vertical line crossing through it, separating the subject and the verb.
	The object is indicated by a vertical line that does not cross the horizontal line of the clause. Infinitives and participles may also have objects. If the direct object marker (d.o.m.) is present in the text, it appears in the diagram immediately before the object. If the grammar includes a secondary object, the secondary object will appear after the object, separated by another vertical line that does not cross the horizontal line of the clause.
	The subject complement follows the verb (often omitted in Hebrew) separated with a line leaning toward the right. It can be a noun, a whole prepositional phrase or an adjective. The later two appear modifying the complement slot.
	When a noun further describes or renames the object, it is an object complement. The object complement follows the object separated by a line leaning toward the right.
	In a construct chain, the noun in the absolute form modifies the noun in the construct form.
	Participles are indicated in whatever position in the clause they are in with a curved line before the participle. Participles can occur as nominal, where they take the place of a noun, predicate, where they take the place of a verb, or attributive, where they modify a noun or a verb similar to adjectives or adverbs.
	Infinitives are indicated by two parallel lines before the infinitive that cross the horizontal line. Infinitive constructs can appear as the verb in an embedded clause. Infinitive absolutes typically appear as an adverbial.
	The subject of the infinitive often appears in construct to it. In this situation, the infinitive and subject are diagrammed as a construct chain.
	The object of the infinitive is indicated by a vertical line that does not cross the horizontal line of the infinitival clause.
	Modifiers are represented by a solid diagonal line from the word they modify. They can attach to verbs, adjectives, or nouns. If modifying a verb or adjective, it is an adverb, but if modifying a noun, it is an adjective, a quantifier, or a definite article. If an adverb is modifying a modifier, it is connected to the modifier by a small dashed horizontal line.
	Adverbials are indicated by a dashed diagonal line extending to a horizontal line. These are nouns or infinitives that function adverbially (modifying either a verb or a participle), but are not connected by a preposition.
	Prepositional phrases are indicated by a solid diagonal line extending to a horizontal line. The preposition is to the left of the diagonal line and the dependent of the preposition is on the horizontal line. They can modify verbs (adverbial) or nouns (adjectival).
	Embedded clauses are indicated by a "stand" that looks like an upside-down Y. The stand rests in the grammatical position that the clause fulfills. Extending from the top of the stand is a horizontal line for the clause. If introduced by a complementizer, for example כִּי, the complementizer appears before the stand. Embedded clauses can stand in the place of any noun.
	When clauses are joined by a conjunction, they are compound clauses. These clauses are connected by a vertical dotted line. The conjunction is placed next to the dotted line.
	Within a clause, if two or more parts of speech are compound, these are represented by angled lines reaching to the two compound elements connected by a solid vertical line. If a conjunction is used, the conjunction appears to the left of the vertical line. Almost all parts of speech can be compound.
	Subordinate clauses are indicated by a dashed line coming from the line dividing the subject from the predicate in the independent clause and leading to the horizontal line of the subordinate clause. The subordinating conjunction appears next to the dashed line.
	Relative clauses also have a dashed line, but the line connects the antecedent to the horizontal line of the relative clause. The relative particle appears next to the dashed line.
	Sentence fragments are represented by a horizontal line with no vertical lines. They are most frequently used in superscriptions to psalms. They are visually similar to discourse particles and vocatives, but most often consist of a noun phrase (that does not refer to a person or people group) or a prepositional phrase.
	In the body of the psalm, a horizontal line by itself (with no modifiers or vertical lines) can indicate either a discourse particle or a vocative (if the word is a noun referring to a person or people group). A discourse particle is a conjunction or particle that functions at the discourse level, not at the grammatical level. Vocatives can appear either before or after the clause addressed to them, depending on the word order of the Hebrew.
	Apposition is indicated by an equal sign equating the two noun phrases. This can occur with a noun in any function in a sentence.

Hebrew text colors
Default preferred text	The default preferred reading is represented by a black line. The text of the MT is represented in bold black text.
Dispreferred reading	The dispreferred reading is an alternative interpretation of the grammar, represented by a pink line. The text of the MT is represented in bold pink text, while emendations and revocalizations retain their corresponding colors (see below).
Emended text	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is represented by bold blue text, whether that reading is preferred or dispreferred.
Revocalized text	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is represented by bold purple text, whether that reading is preferred or dispreferred.
(Supplied elided element)	Any element that is elided in the Hebrew text is represented by bold gray text in parentheses.
( )	The position of a non-supplied elided element is represented by empty black parentheses. For example, this would be used in the place of the noun when an adjective functions substantivally or in the place of the antecedent when a relative clause has an implied antecedent.

Gloss text colors
Gloss used in the CBC	The gloss used in the Close-but-Clear translation is represented by bold blue text.
Literal gloss >> derived meaning	A gloss that shows the more literal meaning as well as the derived figurative meaning is represented in blue text with arrows pointing towards the more figurative meaning. The gloss used in the CBC will be bolded.
Supplied elided element	The gloss for a supplied elided element is represented in bold gray text.

v. 1

v. 2

• Instead of the MT reading שְׁמַ֤ע קֹ֣ול (“hear the voice of...”), the Byzantine tradition of the Greek text and Jerome’s translation (Psalmi Iuxta Hebr.) add “O Lord” (κύριε, Domine) as if reading שְׁמַ֤ע יְהוָ֖ה (“Hear, O Lord”) most likely due to harmonization with Ps. 27:7 שְׁמַע־יְהוָ֖ה קֹולִ֥י אֶקְרָ֗א ("Hear me, O LORD, when I cry out!" NET).

v. 3

• For the MT אַל־תִּמְשְׁכֵ֣נִי (“do not drag me”), the Greek adds τὴν ψυχήν μου (my soul) possibly reading תִּמְשֹׁךְ נַפְשִׁי (“do not drag my soul”). The Greek addition of τὴν ψυχήν μου could be a harmonization to Ps 26 [LXX 25]:9. Likewise, after the MT word אָוֶן (evil, iniquity), the LXX adds μὴ συναπολέσῃς με which BHS suggests to be equivalent in Hebrew to אַל־תְּאַבְּדֶנִּי (“do not destroy me”). The LXX makes two additions that are not present in the MT. Both additions were probably the product of a harmonization of Ps 28:3 [LXX 27:3] and Ps 26:9 [LXX 25:9] since τὴν ψυχήν μου and μὴ συναπολέσῃς occur in both psalms (cf. below). However, the verb which occurs in the MT text of Ps 26:9 is אַל־תֶּאֱסֹף, not אַל־תְּאַבְּדֶנִּי. For this reason, אַל-תַּאַסְפֵנִי would be a better option than BHS's suggestion אַל־תְּאַבְּדֶנִּי. Nevertheless, the MT readings are supported by the absence of these additions in other ancient versions (Targum, Peshitta, and Jerome's Hebraicum). They are also absent in 4QPs^c and in modern translations.
  • LXX (Ps 28 [LXX 27]:3): μὴ συνελκύσῃς μετὰ ἁμαρτωλῶν τὴν ψυχήν μου, καὶ μετὰ ἐργαζομένων ἀδικίαν μὴ συναπολέσῃς με, τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν, κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν.
    • "Do not drag my soul away together with sinners; together with workers of injustice do not destroy me, those who speak peace with their fellows, but wrongs are in their hearts" (NETS).
  • LXX (Ps 26 [LXX 25] :9): μὴ συναπολέσῃς μετὰ ἀσεβῶν τὴν ψυχήν μου, καὶ μετὰ ἀνδρῶν αἱμάτων τὴν ζωήν μου
    • "Do not destroy my soul to gather with the impious and my life with men of blood" (NETS).
  • Targum (Ps 28:3): לא תנגידנני עם רשיעיא ועם עבדי עילא די ממללין שלמא עם חבריהון ובישתא בלבהון.
    • "Do not drag me away with the wicked, and with those who work intrigue, who speak peace with their neighbors, while evil is in their hearts" (Stec 2004, 67).
  • Peshitta (Ps 28:3): ܠܐ ܬܡܢܝܢܝ ܥܡ ܪ̈ܫܝܥܐ܂ ܘܥܡ ܥܒ̈ܕܝ ܥܘܠܐ܂ ܕܡܡܠܠܝܢ ܫܠܡܐ ܥܡ ܚܒܪ̈ܝܗܘܢ ܘܒܝܫܬܐ ܒܠܒܗܘܢ܂
    • "Do not count me with the wicked and with the workers of iniquity, who speak peace with their companions but evil is in their heart" (Taylor 2020, 97).
  • Jerome's iuxta Hebraicum (Ps 28:3): ne trahas me cum impiis et cum operantibus iniquitatem qui loquuntur pacem cum amicis suis et est malum in corde eorum.
    • "Do not draw me with the wicked and with those who work iniquity, who talk peace with their friends and evil is in their hearts."
  • MT (Ps 28:3): אַל־תִּמְשְׁכֵנִי עִם־רְשָׁעִים וְעִם־פֹּעֲלֵי אָוֶן דֹּבְרֵי שָׁלֹום עִם־רֵעֵיהֶם וְרָעָה בִּלְבָבָם
    • "Do not drag me away with the wicked, with those who do evil, who speak cordially with their neighbors but harbor malice in their hearts" (NIV).

• The clause "those who speak peace with their neighbors" (דֹּבְרֵי שָׁלוֹם עִם־רֵעֵיהֶם) is coordinated with the clause "but [speak] evil in their hearts" (וְרָעָה בִּלְבָבָם). The verb speak (דֹּבְרֵי) "carries over the second colon" (Goldingay 2006, 405-406) which is represented in the grammatical diagram in gray as an elided element. This rendering is reinforced by a similar case in Ps 15:2 (Ps 15:2: וְדֹבֵר אֱמֶת בִּלְבָבֹו - "and speaks truth in his heart" ESV). It is also supported by the LXX, which reads τῶν λαλούντων εἰρήνην μετὰ τῶν πλησίον αὐτῶν, κακὰ δὲ ἐν ταῖς καρδίαις αὐτῶν - "those who speak peace with their neighbors, but evil in their hearts." The LXX treats וְרָעָה בִּלְבָבָם as a second object of דֹּבְרֵי, "which fits the usual pattern of parallelism" (Goldingay 2006, 402, footnote a.). Moreover, "those who speak peace with their neighbors" (דֹּבְרֵי שָׁלֹום עִם־רֵעֵיהֶם וְרָעָה בִּלְבָבָם) is in apposition to "workers of evil >> evildoers" (פֹּעֲלֵי אָוֶן). Hence, the appositive specifies a characteristic action of evildoers (פֹּעֲלֵי אָוֶן): “. . . workers of evil, those who speak peace with their neighbors but [speak] evil in their hearts >> "evildoers, who speak peace with their neighbors but [speak] evil in their hearts." Nevertheless, some modern translations as well as commentators have rendered דֹּבְרֵי שָׁלֹום עִם־רֵעֵיהֶם וְרָעָה בִּלְבָבָם as two coordinate (temporally simultaneous) clauses both subordinate as an asyndetic relative clause. In other words, the clause does not include an overt relative word; instead, it is connected to the main clause by being embedded within an adjectival modifier of workers of evil (פֹּעֲלֵי אָוֶן), which in English is treated as a relative clause (“...workers of evil, who are speaking peace at the same time as evil is in their hearts” >> ". . . workers of evil, who speak peace with their neighbors while evil is in their hearts" ESV, cf. BSB and NASB; Craigie 2004, 236; Jacobson and Tanner 2014, 274; and Ross 2011, 637). In addition, treating וְרָעָה בִּלְבָבָם as a verbless clause is supported by Jerome's Hebrew Psalter (qui loquuntur pacem cum amicis suis et est malum in corde eorum - "who speak peace with their friends but there is evil in their hearts"). This alternative reading is represented in pink in the grammatical diagram. Although we have two grammatical options of diagramming דֹּבְרֵי שָׁלֹום עִם־רֵעֵיהֶם וְרָעָה בִּלְבָבָם, these options are semantically united (i.e., there is no change in interpretation).

• The Hebrew text דֹּבְרֵי שָׁלוֹם (speakers of peace >> those who speak peace) is a construct chain. Under our current diagramming convention, modifying participles that take direct objects (even if construct chains) and adverbials are encoded as embedded clauses, rather than construct chains with adjectival modifiers. Since דֹּבְרֵי is diagrammed as an embedded clause, שָׁלוֹם is diagrammed as the object rather than a construct relationship. So, for now, the diagram has דֹּבְרֵי שָׁלוֹם and דֹּבְרֵי) רָעָה) as embedded clauses, rather than construct chains.

v. 4

• The following words of verse 4cd are absent in the Peshitta: כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם perhaps due to haplography (cf. Jacobson and Tanner 2014, 274).

• The Greek, the Targum, and some Hebrew manuscripts read the MT כְּמַעֲשֵׂ֣ה ("work") as a plural (כְּמַעֲשֵׂי - "works." Cf. Kennicott 139 and 173: כמעשי) both here and in verse 5. There is a tendency in the tradition to change the singular מַעֲשֵׂ֣ה to מַעֲשֵׂי. For instance, 11Q5 does this very frequently, as do other witnesses. Nevertheless, we preserve the MT reading. The yod was more likely to be added than omitted. Moreover, 4QPs^c supports the singular reading which is reflected in modern translations (e.g.: ESV: "work of their hands;" JPS, 1985: "according to their handiwork;" etc.).

v. 5

• For the MT plural word פְּעֻלֹּ֣ת ("deeds/works of"), the BHS apparatus notes that some medieval manuscripts as well as Aquila have a singular rendering (פְּעֻלַּ֣ת - “deed/work of”). Modern translations follow the MT reading (cf. NIV, ESV, CEV, NET, JPS, 1985, etc.).

• The Greek, the Targum, and some Hebrew manuscripts read the MT מַעֲשֵׂ֣ה ("work") as a plural (מַעֲשֵׂי - "works." Cf. Kennicott 139: מעשי) most likely due to harmonization with v.4c. We follow the MT reading.

• For the MT 3ms verbs יֶהֶרְסֵם and יִבְנֵם, the Greek text has 2ms verbs: καθελεῖς (2ms of καθαιρέω) αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις (2ms of οἰκοδομέω) αὐτούς. Modern translations favor the MT reading (cf. ESV, NRSV, NET, REB, etc.). The yod was more likely to be added than omitted.

v. 6

v. 7

• The MT verb וְֽנֶעֱזָ֥רְתִּי ("and I was helped") is absent in the Peshitta.

• For the MT וַיַּעֲלֹ֥ז (from the root עלֹז to exult, rejoice), the LXX has καὶ ἀνέθαλεν (from ἀναθάλλω - to renew, to revive, to flourish, cf. DBL Greek). The LXX reads καὶ ἀνέθαλεν ἡ σάρξ μου ("and my flesh revived" NETS). Like the LXX, Theodotion (θ ́) has ἀνέθαλεν. The Syriac (ܘܫܘܚ ܒܣܪܝ܂ "and my flesh has flourished" [Taylor 2020, 99]) also supports the LXX reading. At least one modern translation seems to be following the LXX rendering (NEJ: "my body has recovered its vigour."). According to Kraus, these variants reading (LXX, θ ́, ε ́, and Syriac) would most likely be reading וַיַּחֲלֵף (“to succeed, to pass on/away, to sprout afresh,” cf. HALOT) (Kraus 1988, 339; cf. also Briggs and Briggs 1906, 251). Different than Kraus, for Barthélemy, Quinta's (ε ́) translation (ἐκρατύνθη - "was strengthened") suggests that it did not read the lamed of the MT verb וַיַּעֲלֹ֥ז. Moreover, Barthélemy noted that the Greek verb (ἀναθάλλω) never corresponds to the Hebrew verb (חלף) (Barthélemy wrote: "Cette retroversion manque en effet de toute base solide, puisque ce verbe grec ne correspond jamais à ce verbe hébraïque" (Barthélemy 2005, 162). Cf. also Ps. 90:5, 6 (the MT has יַחֲלֹֽף and וְחָלָ֑ף; the LXX translated these occurrences as παρέλθοι and καὶ παρέλθοι); Ps. 102:27 (the MT has תַּחֲלִיפֵ֣ם וְֽיַחֲלֹֽפוּ; the LXX has ἑλίξεις αὐτοὺς καὶ ἀλλαγήσονται)). Therefore, the evidence for the LXX reading is not strong. We favored the MT reading. The following ancient versions support the MT reading: Aquila (ἠγαυριάσατο from γαυριάω - to exult), Symmachus (ἱλαρύθη from ἱλαρύνω - to cheer, to gladden), Jerome's Hebrew Psalter (gavisum est cor meum - "my heart rejoiced"), and the Targum (ודאיץ לבי - "and my heart rejoices" Stec 2004, 67). Nearly all modern translations follow the MT reading (e.g.: ESV: "my heart exults" and NIV: "My heart leaps for joy; NEJ follows the LXX as mentioned above).

• There is a textual problem in v. 7, involving the last two clauses. See The meaning of וּמִשִּׁירִי in Ps. 28:7b for a detailed discussion of the issue. We follow the reading of the MT: וַיַּעֲלֹז לִבִּי וּמִשִּׁירִי אֲהֹודֶנּוּ - "and my heart exults, and with my song I give thanks to him" (NRSV). The LXX has καὶ ἀνέθαλεν ἡ σάρξ μουκαὶ ἐκ θελήματός μου ἐξομολογήσομαι αὐτῷ - "and I was helped and my flesh revived, and from my will I shall acknowledge him" (NETS). For the MT לִבִּי ("my heart"), the Greek translation has σάρξ μου ("my flesh" = בְּשָׂרִי or שְׁאֵרִי), and for the MT וּמִשִּׁירִי (“and with my song”), the LXX translation has καὶ ἐκ θελήματός μου (“and from my will”= וּמִלִּבִּי). The LXX translation (ἡ σάρξ μου καὶ ἐκ θελήματός μου) would require a transposition of the word לִבִּי with וּמִשִּׁירִי plus an emendation of שִׁירִי to בְּשָׂרִי or שְׁאֵרִי resulting in the reading בְּשָׂרִי וּמִלִּבִּי or שְׁאֵרִי וּמִלִּבִּי (cf. Briggs and Briggs 1906, 251). These emendations, alternative readings are represented (in blue, pink) in the diagram below. The LXX reading is represented in at least one modern translation, namely, NJB: "Yahweh is my strength and my shield, in him my heart trusts. I have been helped; my body has recovered its vigour, with all my heart I thank him (cf. also Burghardt and Lawler 1990, 275).

• Instead of אוֹדֶנוּ we have אֲהוֹדֶנוּ the strong form of the Hiphil imperfect (cf. Briggs and Briggs 1906, 251; Delitzsch 1883, 444.). In other words, the ה is typically elided after the preformatives of the Hiphil/Hophal imperfect and participle. However, there are a few instances in which ה is retained such as in the imperfect אֲהוֹדֶנוּ ("I will praise him") for אוֹדֶנוּ ("I will praise him") (cf. also Neh 11:17, Ps 45:18. See 1 Sam 17:47 and Ps 116:6 for cases of the imperfect יְהוֹשִׁיעַ ["He will save"] for יוֹשִׁיעַ ["he will save"]) (GKC §53q/r).

v. 8

• *לְעַמּו* (of his people). Instead of following the MT reading לָמוֹ (to them >> their), we follow the reading לְעַמּוֹ (to/of his people), found in the LXX, Peshitta, and some medieval manuscripts. The MT's reading לָמוֹ, which creates difficulties since there is no clear antecedent for the suffix, can be explained as a phonetic spelling variant of לְעַמּוֹ. "At a time when the ayin was not pronounced . . . a scribe copied לעמו as למו" (McCarter 1986, 55). For these reasons, we have rendered Ps 28:8a as, יְהוָ֥ה עֹֽז־לְעַמּוֹ ("YHWH is the strength of his people"). For a full analysis of this line, see exegetical issue The Text of Ps. 28:8a. The MT reading (לָמוֹ) and the emendation (לְעַמּוֹ) are represented in the diagram below in pink and blue, respectively.

v. 9

Bibliography

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Burghardt, Walter J., and Thomas Comerford Lawler, editors. 1990. Cassiodorus: Explanation of the Psalms. Vol. 1. Translated by P. G. Walsh. New York: Paulist Press.

Craigie, Peter C. 2004. Word Biblical Commentary: Psalms 1–50. 2nd ed. Vol. 19. Nashville: Nelson Reference & Electronic.

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Delitzsch, Franz Julius. 1883. A Commentary on the Psalms. New York: Funk and Wagnalls.

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Kennicott, Benjamin. 1776. Vetus Testamentum Hebraicum: Cum Variis Lectionibus. Oxonii: E. Typographeo Clarendoniano.

Kraus, Hans-Joachim. 1988. Psalms 1–59. Minneapolis: Fortress.

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Ross, Allen P. 2011. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids: Kregel.

Stec, David M. 2004. The Targum of Psalms: Translated, with A Critical Introduction, Apparatus, and Notes. Collegeville: Liturgical Press.

Taylor, Richard, George Kiraz, and Joseph Bali. 2020. The Psalms According to the Syriac Peshitta Version with English Translation. 1st ed. Gorgias Press.