Property: Text
From Psalms: Layer by Layer
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P
'''v. 2''' – Notice that the first reference of the king—according to the major Tiberian codices—is indefinite.'"`UNIQ--ref-00000006-QINU`"' This is perhaps due to the discourse pragmatic expectation that a newly-introduced entity would be indefinite on its first mention in the discourse, while later references, being discourse accessible, are definite (Lyons 1999, 4).
Nevertheless, since "It has long been noted that the article seems to be vocalized in the Masoretic Text much more frequently than might be expected in these %5Bבְּ, כְּ, and לְ proclitic%5D phrases" (Bekins, forthcoming §4.2; cf. Lambert 1898, 208), and since "the Masoretes tended to regularize articular use where they could, that is, with the monographic prepositions" (IBHS §13.7a), this uniquely indefinite reading of "king" in this psalm is certainly intentional (cf. הַמֶּלֶךְ in vv. 6, 12 and לַמֶּלֶךְ in v. 15) and should be respected by an indefinite gloss (which, among major English versions, is only read in the JPS and REB).'"`UNIQ--ref-00000007-QINU`"' +
* The psalmist calls YHWH his "lord" (אֲדֹנָי) and his "good" (טוֹבָתִי). The word '''lord''' (אָדוֹן) refers to someone who is in "a position of authority over another" (SDBH). The word '''good''' (טוֹבָה) describes a "state in which people go through a time of relative prosperity" (SDBH). In this case, "good" is a figure of speech (metonymy) for "''source'' of good." Compare similar expressions like "YHWH is... my salvation" (Ps 27:1; >> "YHWH is the source of my salvation") and "YHWH is our righteousness" (Jer 23:6; >> "YHWH is the source of our righteousness"). The NJPS, therefore, translates טוֹבָתִי as "my benefactor."
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* The word '''holy ones''' (קְדֹשִׁים) probably refers to divine beings (אֱלֹהִים) whom people worship and consult for help in time of trouble (cf. Ps 89:6–8; Zech 14:5; Job 5:1; 15:15 %5Bqere%5D; so SDBH; see %5B%5BThe Text and Grammar of Ps 16:3%5D%5D).
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*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!"'"`UNIQ--ref-0000001B-QINU`"').
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*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 %5BLXX 25%5D: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 %5BLXX 27:3%5D and Ps 26:9 %5BLXX 25:9%5D 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<sup>c</sup> and in modern translations.
**LXX (Ps 28 %5BLXX 27%5D: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."'"`UNIQ--ref-00000000-QINU`"'
**LXX (Ps 26 %5BLXX 25%5D :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."'"`UNIQ--ref-00000001-QINU`"'
**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."'"`UNIQ--ref-00000002-QINU`"'
**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."'"`UNIQ--ref-00000003-QINU`"'
**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."'"`UNIQ--ref-00000004-QINU`"'
*The clause "those who speak peace with their neighbors" (דֹּבְרֵי שָׁלוֹם עִם־רֵעֵיהֶם) is coordinated with the clause "but %5Bspeak%5D evil in their hearts" (וְרָעָה בִּלְבָבָם). The verb '''speak''' (דֹּבְרֵי) "carries over the second colon"'"`UNIQ--ref-00000005-QINU`"' 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.'"`UNIQ--ref-00000006-QINU`"' 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."'"`UNIQ--ref-00000007-QINU`"' 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 %5Bspeak%5D evil in their hearts >> "evildoers, who speak peace with their neighbors but %5Bspeak%5D 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."'"`UNIQ--ref-00000008-QINU`"' 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.
*The following words of verse 4cd are absent in the Peshitta: כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם perhaps due to haplography.'"`UNIQ--ref-00000000-QINU`"'
*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<sup>c</sup> supports the singular reading which is reflected in modern translations.'"`UNIQ--ref-00000001-QINU`"'
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*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.
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*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"'"`UNIQ--ref-0000012C-QINU`"') 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).'"`UNIQ--ref-0000012D-QINU`"' 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."'"`UNIQ--ref-0000012E-QINU`"' 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"'"`UNIQ--ref-0000012F-QINU`"'). 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 %5Bhttps://psalms.scriptura.org/w/The_Meaning_of_ו%D6%BCמ%D6%B4ש%D6%B4%D6%BC%D7%81יר%D6%B4י_in_Ps._28:7b The meaning of וּמִשִּׁירִי in Ps 28:7b%5D 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."'"`UNIQ--ref-00000130-QINU`"' 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."'"`UNIQ--ref-00000131-QINU`"' For the MT לִבִּי ("my heart"), the Greek translation has σάρξ μου ("my flesh" %3D בְּשָׂרִי or שְׁאֵרִי), and for the MT וּמִשִּׁירִי (“and with my song”), the LXX translation has καὶ ἐκ θελήματός μου (“and from my will”%3D 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.'"`UNIQ--ref-00000132-QINU`"' 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.'"`UNIQ--ref-00000133-QINU`"'
*Instead of '''אוֹדֶנוּ''' we have '''אֲהוֹדֶנוּ''' the strong form of the Hiphil imperfect.'"`UNIQ--ref-00000134-QINU`"' 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''' %5B"He will save"%5D for '''יוֹשִׁיעַ''' %5B"he will save"%5D).'"`UNIQ--ref-00000135-QINU`"'
*<span style%3D"color:#2D9BF0">*</span>לְעַמּו<span style%3D"color:#2D9BF0">*</span> ('''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."'"`UNIQ--ref-0000012C-QINU`"' 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 %5Bhttps://psalms.scriptura.org/w/The_Text_of_Ps._28:8a The Text of Ps 28:8a%5D. The MT reading (לָמוֹ) and the emendation (לְעַמּוֹ) are represented in the diagram in pink and blue, respectively.
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* See our discussion of %5Bhttps://psalms.scriptura.org/w/Ledavid לְדָוִד%5D.
* The metaphor '''my rock''' describes God as the one who gives shelter, refuge, and protection to his people. In his distress, the psalmist cries out to YHWH addressing him as his rock. This word usually indicates trust. The image of a "rock" or "cliff" (צוּר) “is employed metaphorically in contexts describing the action of Yahweh, and the personal experience of deliverance from adversity, where the deity is seen to be a refuge in which one may trust.”'"`UNIQ--ref-00000016-QINU`"' “The rocky terrain of Canaan provides the background for this rich imagery found in the Bible. Because of its hardness, %5Brock%5D צור conveys the idea of stability and immovability. It provides a solid foundation, protection and security. Its literal use of providing shade from an overhanging ‘rock’/’cliff’ in the desert sun (Isa. 33:2) was extended to the figurative use of God providing refuge for his people.”'"`UNIQ--ref-00000017-QINU`"' Hence, the use of '''rock''' (צור) articulates the psalmist’s trust in God’s ability to protect him.'"`UNIQ--ref-00000018-QINU`"'
*The Hebrew words translated '''be deaf''' (תֶּחֱרַשׁ) and '''be silent''' (תֶּֽחֱשֶׁה) present similar sounds. The first verb, which usually occurs in poetry, does not refer literally to the inability to hear, but to a willful inattentiveness on the part of God. Stated positively, the psalmist pleads that God would hear him and answer him instead of choosing to ignore him. Nevertheless, instead of using the typical verbal pairing "hear!" (שְׁמַע, cf. Pss 17:6; 27:7; 30:11; 54:4; 64:2; 143:1) and "answer me!" (וַעֲנֵנִי cf. Pss 27:7; 34:5; 55:3), the psalmist may have chosen to use the words אַל־תֶּחֱרַשׁ (do not be deaf) and תֶּֽחֱשֶׁה (be silent) because of the soundplay formed by these words. The soundplay could be contributing to the psalmist’s intense desire for God’s attention.'"`UNIQ--ref-00000019-QINU`"'
*The verb '''be like''' (משׁל) describes a "state in which humans are similar in shape, behavior or experience to others" (SDBH). According to Ross, "this word is used mainly when the two objects compared form a contrast that is unacceptable."'"`UNIQ--ref-0000001A-QINU`"' The psalmist does not want to be like those going down to the Pit, namely, the dead.
%5B%5BFile:Keel-Bildsymbolik-61-361-Cross-sections-of-typical-cisterns-illustrate-the.ppm.png%7Cthumb%7Cimg-class%3Dfluid%7C300px%7CIllustration of a Pit by Keel 1997, 71.%5D%5D
*The word for '''Pit''' (בֹּור) is synonymous with Sheol (cf. Ps 30:3-4, Prov 1:12), and it refers to the world of the dead.'"`UNIQ--ref-0000001B-QINU`"' "In Hebrew the precise meaning of %5Bבֹּור%5D is 'cistern.' Its similarity to the grave explains the application of the term to the realm of the dead. In individual psalms, dying can be described by analogy to sinking into a cistern (cf. Pss 28:1; 30:3; 88:4)."'"`UNIQ--ref-0000001C-QINU`"' Although a cistern was similar in appearance to a grave, they also had some differences. For instance, "the cistern, distinct from the cave-tomb, has no lateral access; rather it drops precipitously from above, like a shaft-tomb. No one could extricate himself from such a cistern."'"`UNIQ--ref-0000001D-QINU`"' Considering that it was impossible to escape from a cistern without outside help, in Ps 28:1, we see the psalmist crying out to God. The psalmist recognizes that without God's help it will be impossible for him to escape from בֹּור (cistern, Pit>>death). Craigie noted, "The psalmist’s fear is this: if God were silent, then he would be one of the dead, for the realm of death was a realm of silence."'"`UNIQ--ref-0000001E-QINU`"'
*"The state of death is a going down to the pit (Ps 28:1). Hence the dead are those who go down to the pit (Ps 88:4 %5BH 5%5D, 6 %5BH 7%5D; 143:7)." To '''go down to the Pit''' (ירד בוֹר) refers to the "process by which humans die and descend into the world of the dead."'"`UNIQ--ref-0000001F-QINU`"' Hence, the dead are those who go down to the Pit.'"`UNIQ--ref-00000020-QINU`"' The phrase "and I become like those who go down to the Pit" (וְנִמְשַׁלְתִּי עִם־יוֹרְדֵי בוֹר) also occurs word-for-word in Ps 143:7. However, the phrase "and I become like those who go down to the Pit" (וְנִמְשַׁלְתִּי עִם־יוֹרְדֵי בוֹר) is paired with different metaphors in Ps 28:1 and in Ps 143:7. In Ps 28:1, the phrase is paired with the metaphor "do not be deaf to me" (אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי). In Ps 143:7, the phrase is paired with the metaphor "do not hide your face from me" (אַל־תַּסְתֵּ֣ר פָּנֶ֣יךָ מִמֶּ֑נִּי) perhaps focusing on the need to be ''seen'' by God. In contrast, the metaphor for deafness (אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי - do not be deaf to me) in Ps 28:1 may serve to underscore the psalmist's need to be ''heard'' by YHWH.
* vv. 1b and 1c both end with the prepositional phrase '''to me''' (מִמֶּנִּי). The repeated ending (epiphora) emphasizes the psalmist as the person whom YHWH should hear and answer.'"`UNIQ--ref-00000103-QINU`"'
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*'''When I cry to you for help''' (בְּשַׁוְּעִ֣י): The use of the verb "to cry for help" (שוע) occurs only in poetic texts, and it often appears in parallel with "to call/cry out" (קרא).'"`UNIQ--ref-00000000-QINU`"' In the Psalter, "to call/cry out" (קרא) typically appears when the psalmist calls for God to provide deliverance or aid. The verb "to cry for help" (שוע), on the other hand, has a more narrowly focused semantic range. According to DBLH, שוע means "to cry for help; i.e., to ask or request something, with a focus that the asking is intense or desperate, imploring for aid in a difficult or dangerous situation."'"`UNIQ--ref-00000001-QINU`"' שוע is a cry for help out of distress. The intensity of the verb "to cry for help" (שוע) might be reflected by the fact that this verb occurs only in the ''piel'' stem.'"`UNIQ--ref-00000002-QINU`"' Considering that שוע is a cry for help, a cry in times of hardship (cf. SDBH) the use of שוע in Ps 28:2 highlights the psalmist's need for God's help. In other words, the psalmist does not simply “call” (קרא) to God, but “screams out” (שוע) in distress.'"`UNIQ--ref-00000003-QINU`"'
%5B%5BFile:Louvre Stele de Taperet.jpg%7Cthumb%7Cimg-class%3Dfluid%7C300px%7CStele of the Lady Taperet praying to the falcon-headed sun god Ra-Horakhty. The stela is located in the Louvre Museum.%5D%5D
*'''When I lift up my hands''' (בְּנָשְׂאִי יָדַי) signals a gesture of prayer (cf. TDOT). According to Hilber, "among postures of worship, lifting hands in prayer is commonly mentioned and portrayed pictographically in ancient Near Eastern cultures. Mesopotamians possessed an entire category of prayers named 'prayers with raised hands.' The meaning of the gesture is submission and hopeful appeal."'"`UNIQ--ref-00000004-QINU`"'
*'''Inner sanctuary''' (i.e., the Holy of Holiest): The term דְּבִיר occurs only here in the Psalter, and it refers to the inner sanctuary where the ark of the covenant was located. דְּבִיר was "regarded as the holiest place" within the sanctuary (SDBH), and it symbolized God's presence among his people. The word דְּבִיר often "appears in accounts for Solomon's Temple. This need not mean that the psalm is later than David; only that the word had become the standard term for the ark's abode by Solomon's time, which suggests that it was in use well before this."'"`UNIQ--ref-00000005-QINU`"' According to Ross, the image in Ps 28:2 is "that of the supplicant standing in the courtyard of the sanctuary with uplifted hands facing the Holy of Holies, where the Lord dwelt among his people, crying out for deliverance."'"`UNIQ--ref-00000006-QINU`"' Some modern translations have rendered דְּבִיר as "oracle" (cf. KJB, LSV, YLT) perhaps following Jerome's Hebrew Psalter (oraculum). However, "the rendering 'oracle' conveys a wrong idea as though it were a place whence utterances proceeded."'"`UNIQ--ref-00000007-QINU`"' As Kirkpatrick noted, the word דְּבִיר "does not in itself denote the place where God answers. It is used elsewhere only in the accounts of the building of the Temple (1 Kgs 6—8; 2 Chron 3—5)."'"`UNIQ--ref-00000008-QINU`"'
*'''With evildoers''' (וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן): In Ps 26:9, the psalmist asks YHWH: אַל־תֶּאֱסֹף עִם־חַטָּאִים נַפְשִׁי וְעִם־אַנְשֵׁי דָמִים חַיָּי ("Do not take away my soul with sinful people; and %5Bdo not take away%5D my life with bloodthirsty people."'"`UNIQ--ref-00000001-QINU`"' This request is similar to the petition in Ps 28:3, אַל־תִּמְשְׁכֵנִי עִם־רְשָׁעִים וְעִם־פֹּעֲלֵי אָוֶן (Do not drag me with wicked people, evildoers . . .). The psalmist does not want YHWH to "bring upon him what he usually brings upon the wicked; that is, an untimely death."'"`UNIQ--ref-00000002-QINU`"' "On preposition עִם, this is rightly interpreted by Gunkel, 112, as 'mit gleichem Schicksal wie' %5Bwith the same fate as%5D, for which he refers to Gen 18:23; Pss. 28:3; 73:5. The untimely death meant by אסף with its objects נַפְשִׁי and חַיָּי can of course be a violent one, but Ps. 104:29 shows that the words used also allow for a less specific interpretation..."'"`UNIQ--ref-00000003-QINU`"'
* We understand the waw of עִם־רְשָׁעִים֮ '''וְ'''עִם־פֹּ֪עֲלֵ֫י אָ֥וֶן as an epexegetical waw (with wicked people and with evildoers >> '''with wicked people, with evildoers'''). The wicked (רְשָׁעִים֮) and the evildoers (פֹּ֪עֲלֵ֫י אָ֥וֶן) are most likely co-referential.'"`UNIQ--ref-00000004-QINU`"'
* דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם׃ ('''those who speak peace with their neighbors but %5Bspeak%5D evil in their hearts''') is in apposition to עִם־פֹּ֪עֲלֵ֫י אָ֥וֶן ('''with evildoers'''), and it specifies a characteristic of the first member (i.e., evildoers). David's enemies are wicked, evildoers who pretend to care for the well-being of their neighbors, but they secretly wish harm upon them. Thus, the enemies are duplicitous, masking their true intentions with friendly speech.
* בִּלְבָבָֽם (in the heart of them >> '''in their hearts'''): In Ps 28:3, the singular '''לבב''' (heart) refers to a plurality of hearts; therefore, it is translated in English as "hearts" (so in LXX: ἐν ταῖς καρδίαις αὐτῶν "in their hearts." Cf. also Pss 4:5 and 10:17). According to Joüon-Muraoka, Biblical Hebrew has a "tendency to use the singular instead of the plural in a case where several individuals share the same feature, especially a limb (hand, head, heart, mouth), or a voice etc. . . . Jr 32.40 'I will put the fear of me in their heart.' (The plural hearts is rare: 8 x)."'"`UNIQ--ref-00000005-QINU`"'
*'''Do not drag me away with wicked people'''. To be "dragged away" (מָשַׁךְ) with the wicked is "to share the fate of the wicked in the judgment %3D to be condemned together with the wicked."'"`UNIQ--ref-00000000-QINU`"' The wicked are deserving of judgment because they are duplicitous. Their fate is to be destroyed by YHWH. David, on the other hand, is sincere and therefore not deserving of sharing in their fate. Hence, in this verse, David is praying that YHWH would spare him from the fate of the wicked.'"`UNIQ--ref-00000001-QINU`"'
*The psalmist's enemies are '''wicked''' people (רְשָׁעִים֮). The wicked are described as workers of evil %3D evildoers. They are also described as '''those who speak peace with their neighbors but %5Bspeak%5D evil in their hearts''' (דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם).'"`UNIQ--ref-00000002-QINU`"' That is, they pretend to care for the well-being of their neighbors, but they secretly wish harm upon them. Thus, the enemies are duplicitous, masking their true intentions with friendly speech.'"`UNIQ--ref-00000003-QINU`"' See the Venn diagram of wicked (רָשָׁע) below:
%5B%5BFile:Psalm 028 - Venn diagram - wicked רָשָׁע (v.3).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
*See the Venn diagram of evildoers (פֹּ֪עֲלֵ֫י אָ֥וֶן) below:
%5B%5BFile:Psalm 028 - Venn diagram - evildoers פֹּעֲלֵי אָוֶן (v.3).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
*See the Venn diagram of evil (רָעָ֗ה) below::
%5B%5BFile:Psalm 028 - Venn diagram - evil רָעָה (v.3).jpg%7Cclass%3Dimg-fluid%7C825px%5D%5D
*'''Their neighbors''' (רֵעֵיהֶם) refer to those who have "some level of association" with the psalmist's enemies.'"`UNIQ--ref-00000004-QINU`"' The association may be geographical, circumstantial, social, or even personal.'"`UNIQ--ref-00000005-QINU`"'
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*'''Deeds''': "When applied to God, %5Bפֹּעַל - deed%5D refers primarily to God’s acts in history, not his acts in creation. When applied to man %5Bפֹּעַל - deed%5D often has a moral nuance, positively, Prov 21:8; negatively, Prov 21:6, for example."'"`UNIQ--ref-00000000-QINU`"'
*The noun '''practice''' (מַעֲלָל) usually refers to "bad practices of men."'"`UNIQ--ref-00000001-QINU`"'
*'''Work''' (מַעֲשֶׂה): "the focused expenditure of energy in order to do or accomplish a goal or task."'"`UNIQ--ref-00000002-QINU`"'
*According to BDB גְּמוּל may be glossed as "'''dealing'''," "recompense," or "benefit." In Ps 28: 4, the psalmist is invoking YHWH to repay the wicked their dealings (cf. Ps 94:2). We have rendered הָשֵׁ֖ב גְּמוּלָ֣ם as "repay their dealings."'"`UNIQ--ref-00000003-QINU`"' Following are a few examples of how modern translations have translated הָשֵׁ֖ב גְּמוּלָ֣ם: "give them their deserts;"'"`UNIQ--ref-00000004-QINU`"' "bring back on them what they deserve;"'"`UNIQ--ref-00000005-QINU`"' "render them their due reward;"'"`UNIQ--ref-00000006-QINU`"' "Give them a taste of what they have done to others;"'"`UNIQ--ref-00000007-QINU`"' "punish them."'"`UNIQ--ref-00000008-QINU`"'
*The verb glossed as '''to repay''' is the causative of the verb שׁוּב (Hiphil "to bring back"'"`UNIQ--ref-00000009-QINU`"'). It refers to the "process by which humans or deities cause (other) humans or deities to receive the appropriate return for their actions, which can be either good or bad -- to repay; to pay back; to punish; to reward."'"`UNIQ--ref-0000000A-QINU`"' As Ross noted, "The verb changes from "give" (תֵּן) to "bring back" (הָשֵׁב from שׁוּב) because it will be a just recompense—their sins and the results of their sins will come back on them."'"`UNIQ--ref-0000000B-QINU`"' The psalmist's prayer is a prayer for YHWH's fair judgment.
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*To '''regard''' (בין) is often "used to convey the idea of giving attention to God’s deeds."'"`UNIQ--ref-00000000-QINU`"' In Ps 28:5, '''do not regard''' (לא בין) "means do not think important, think to be of no value, despise."'"`UNIQ--ref-00000001-QINU`"' In other words, the wicked do not regard (%3D they despise) the deeds and works of YHWH; therefore YHWH will destroy them.'"`UNIQ--ref-00000002-QINU`"' Other translations for the verb '''they do not regard''' (לֹ֤א יָבִ֡ינוּ) include, "they care nothing;"'"`UNIQ--ref-00000003-QINU`"' "they do not understand;"'"`UNIQ--ref-00000004-QINU`"' "they do not consider;"'"`UNIQ--ref-00000005-QINU`"' "they pay no heed."'"`UNIQ--ref-00000006-QINU`"'
*To '''tear down''' (הרס) is associated with YHWH's act of judgment, and it means "to destroy," "to overthrow" enemies.'"`UNIQ--ref-00000007-QINU`"' Thus, "tearing down is a figure for judgment and ruin, and building up %5Bבנה%5D would be a figure for establishing and making secure (both are implied comparisons). It is as if the ungodly are a building that will be demolished and not rebuilt (see Mal 1:1-5). The figure is very realistic; in wars it was often the case that when people were destroyed their houses were decimated (see Jer 24:6). Defeat was therefore devastating and humiliating."'"`UNIQ--ref-00000008-QINU`"'
*To '''build''' (בנה) is also associated with "the 'building' of a family, people, dynasty."'"`UNIQ--ref-00000009-QINU`"' The implication is that the wicked treat YHWH with contempt and do not regard the deeds of YHWH and the work of his hands. Therefore, YHWH will '''tear them down''' (i.e., he will destroy them), '''and he will not build them up'''. In other words, their destruction will be permanent. By contrast, YHWH promised David that he would build him a house (%3Da dynasty) that would last forever (cf. 2 Sam 7:11, 16; Ps 61:5-7). YHWH will judge David favorably and save him from the fate of the wicked.
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* The words '''שמע קול תחנוני''' occur in vv. 2a ('''Hear the sound of my supplications!''') and v. 6b ('''He %5BYHWH%5D has heard the sound of my supplications''') binding the psalmist's plea (vv. 1-5) with YHWH's answer to the plea (vv. 6-9).
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* The preposition '''בְּ''' in בּוֹ (%5Bmy heart has trusted%5D '''in him''') "introduces the person or thing, which is the object of a mental act, e.g. הֶֽאֱמִין בְּ to trust in (to cleave trustingly to) somebody or something; בָּטַח בְּ to have confidence in...".'"`UNIQ--ref-0000022A-QINU`"'
* The preposition '''מִן''' in וּמִשִּׁירִי (and out of my song >> and with my song) carries its prototypical use as source as well as the notion of instrumentality. In other words, it is a מִן of source and, semantically, because the source is involved as the instrument of an accomplishment, instrumentality is semantically justifiable. Perowne's rendering expresses this notion: "out of my song (>> with my song) I give him thanks."'"`UNIQ--ref-0000022B-QINU`"' See %5Bhttps://psalms.scriptura.org/w/The_Meaning_of_ו%D6%BCמ%D6%B4ש%D6%B4%D6%BC%D7%81יר%D6%B4י_in_Ps._28:7b#cite_note-14 The meaning of וּמִשִּׁירִי in Ps 28:7b%5D for further information.
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*'''Shield''' (מָגֵן): "a flat, usually round, object; made of wood or metal; used in battle; held by a warrior in front of him as protection from the weapons of his opponent; relatively small and easy to maneuver; ≈ associated with protection and therefore often used as an epithet for God -- shield."'"`UNIQ--ref-00000000-QINU`"'
*"'''To exult''', rejoice, to gloat" (SDBH): The verb to exult (עלז) and its derivatives עָלֵז (exultant) and עַלִּיז (exultant, jubilant) "describe an emotion of joy which finds expression in singing and shouting. It is inappropriate for one in anguish (Jer 15:17) and for one who has sinned (Jer 11:15). By contrast it is a natural response of the faithful (Ps 149:5), even being ascribed to God himself (Ps 60:6 %5BH 8%5D%3DPs 108:7 %5BH 8%5D)."'"`UNIQ--ref-00000001-QINU`"' While the psalmist exults, he also praises the Lord in song (ידה). In the ancient Near East, music symbolized joy, so the psalmist’s eruption into praise signified his deliverance from distress.'"`UNIQ--ref-00000002-QINU`"'
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*<span style%3D"color:#2D9BF0">*</span>לְעַמּו<span style%3D"color:#2D9BF0">*</span> ('''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."'"`UNIQ--ref-0000012C-QINU`"' 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 %5Bhttps://psalms.scriptura.org/w/The_Text_of_Ps._28:8a The Text of Ps 28:8a%5D. The MT reading (לָמוֹ) and the emendation (לְעַמּוֹ) are represented in the diagram in pink and blue, respectively.
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