v. 1

Hebrew	Verse	English
לְדָוִ֡ד	1a	By David.
אֵ֘לֶ֤יךָ יְהוָ֨ה׀אֶקְרָ֗א	1b	To you, YHWH, I cry out;
צוּרִי֮ אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי	1c	my rock, do not be deaf to me,
פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי	1d	lest you be silent to me,
וְ֝נִמְשַׁ֗לְתִּי עִם־י֥וֹרְדֵי בֽוֹר׃	1e	and I become like those who go down to the Pit.

Macula

לְדָוִ֡ד יְהוָ֨ה׀אֵ֘לֶ֤יךָ אֶקְרָ֗א צוּרִי֮ אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי וְ֝נִמְשַׁ֗לְתִּי עִם־י֥וֹרְדֵי בֽוֹר׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 1]
    Fragment
      PrepositionalPhrase 
        Preposition
          preposition: לְ by
        Object
          noun: דָוִד David 
    Fragment
      Vocative
        noun: יְהוָה YHWH
    Fragment
      Clause 
        Subject
        Predicate 
          verb: אֶקְרָא I cry out 
          Adverbial
            PrepositionalPhrase 
              Preposition 
                preposition: אֵלֶי to 
              Object
                suffix-pronoun: ךָ you
    Fragment 
      Vocative
        ConstructChain <gloss="my rock">
          noun: צוּר rock* >> protector, refuge
          suffix-pronoun: ִי me
    Fragment 
      Clause 
        Subject
        Predicate
          verb: תֶּחֱרַשׁ be deaf from me >> treat me with a distant and deaf attitude >> be inattentive to me >> be deaf to me 
          Adverbial
            particle: אַל not
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: מִמֶּ from >> to
              Object
                suffix-pronoun: נִּי me
        SubordinateClause
          Conjunction
            conjunction: פֶּן lest
          ClauseCluster
            Clause
              Subject
              Predicate
                verb:  תֶּחֱשֶׁה be silent* >> unresponsive 
                Adverbial
                  PrepositionalPhrase 
                    Preposition  
                      preposition: מִמֶּ from >> to 
                    Object
                      suffix-pronoun: נִּי me
            Conjunction
              conjunction: וְ and
            Clause
              Subject
              Predicate <gloss=I become like">
                verb: נִמְשַׁלְתִּי I be comparable with >> I become like  
                Adverbial
                  PrepositionalPhrase 
                    Preposition
                      preposition: עִם with
                    Object
                      ConstructChain <gloss="those who go down to the Pit">
                        verb-participle: יוֹרְדֵי those who go down* >> those who die
                        noun: בוֹר Pit* >> world of the dead

Diagram Code

 DiscourseUnit [v. 1]
    Fragment
      PrepositionalPhrase 
        Preposition
          preposition: לְ by
        Object
          noun: דָוִד David 
    Fragment
      Vocative
        noun: יְהוָה YHWH
    Fragment
      Clause 
        Subject
        Predicate 
          verb: אֶקְרָא I cry out 
          Adverbial
            PrepositionalPhrase 
              Preposition 
                preposition: אֵלֶי to 
              Object
                suffix-pronoun: ךָ you
    Fragment 
      Vocative
        ConstructChain <gloss="my rock">
          noun: צוּר rock* >> protector, refuge
          suffix-pronoun: ִי me
    Fragment 
      Clause 
        Subject
        Predicate
          verb: תֶּחֱרַשׁ be deaf from me >> treat me with a distant and deaf attitude >> be inattentive to me >> be deaf to me 
          Adverbial
            particle: אַל not
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: מִמֶּ from >> to
              Object
                suffix-pronoun: נִּי me
        SubordinateClause
          Conjunction
            conjunction: פֶּן lest
          ClauseCluster
            Clause
              Subject
              Predicate
                verb:  תֶּחֱשֶׁה be silent* >> unresponsive 
                Adverbial
                  PrepositionalPhrase 
                    Preposition  
                      preposition: מִמֶּ from >> to 
                    Object
                      suffix-pronoun: נִּי me
            Conjunction
              conjunction: וְ and
            Clause
              Subject
              Predicate <gloss=I become like">
                verb: נִמְשַׁלְתִּי I be comparable with >> I become like  
                Adverbial
                  PrepositionalPhrase 
                    Preposition
                      preposition: עִם with
                    Object
                      ConstructChain <gloss="those who go down to the Pit">
                        verb-participle: יוֹרְדֵי those who go down* >> those who die
                        noun: בוֹר Pit* >> world of the dead

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 {{Diagram/Display | Chapter=28|DiagramID=v-1-None }}

Grammar Notes

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Lexical Notes

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Note for v. 1

Associate with v-1-None

See our discussion of לְדָוִד.
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.”^[1] “The rocky terrain of Canaan provides the background for this rich imagery found in the Bible. Because of its hardness, [rock] 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.”^[2] Hence, the use of rock (צור) articulates the psalmist’s trust in God’s ability to protect him.^[3]
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.^[4]
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."^[5] The psalmist does not want to be like those going down to the Pit, namely, the dead.

Illustration of a Pit by Keel 1997, 71.

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.^[6] "In Hebrew the precise meaning of [בֹּור] 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)."^[7] 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."^[8] 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."^[9]
"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 [H 5], 6 [H 7]; 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."^[10] Hence, the dead are those who go down to the Pit.^[11] 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.

Phrase-Level

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Note for v. 1

Associate with v-1-None

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.^[12]

Verbal Notes

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Note for v. 1

Associate with v-1-None

I cry out (אֶקְרָ֗א): The lack of reference point movement prompts a simple present translation in English, and it indicates the habitual action of the psalmist crying out to YHWH in distress (God's people [regularly] cried out to YHWH in times of trouble. Cf. Ps 50:15; 91:15; 20:2; and 34:6).
My rock, do not be deaf (אַֽל־תֶּחֱרַ֪שׁ) to me: The jussive, which is to be expected after אַל־, does not, as a rule,^[13] differ in form from the simple imperfect.
Lest you be silent (פֶּן־תֶּֽחֱשֶׁ֥ה) to me: According to BHRG, “פֶּן indicates the negative purpose of a matrix clause, i.e. the prevention of a possible event.”^[14] In other words, פֶּן expresses the potential result(s) that the psalmist wishes to avoid, namely, (1) God's silence and (2) becoming like those who go down to the pit.^[15]

Alternative reading: The majority of modern translations render פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי וְ֝נִמְשַׁ֗לְתִּי עִם־יֹ֥ורְדֵי בֹֽור as a conditional sentence (ESV: "lest, if you be silent to me, I become like those who go down to the pit," and NIV: "For if you remain silent, I will be like those who go down to the pit"). According to this rendering, פֶּן introduces a cluster of two coordinate clauses indicating a conditional sentence. In this case, the yiqtol verb תֶּֽחֱשֶׁ֥ה would express the condition^[16] and the waw in וְנִמְשַׁלְתִּי ("and I become like") would be marking an apodosis (i.e., it expresses the consequence of the verb חשה - to be silent).

And I become like (וְ֝נִמְשַׁ֗לְתִּי עִם־): Weqatal continuing semantics of previous verb. Different than the qatal form in which the stress tends to be marked in the penultima syllable, the stress in the weqatal form is typically marked on the ultima syllable.^[17] Nevertheless, some exceptions exist, and וְ֝נִמְשַׁ֗לְתִּי (Ps. 28:1) is one of them. The accent in וְ֝נִמְשַׁ֗לְתִּי is on the penultimate, not on the last syllable. Revell explained that the stress position in weqatal forms "is affected by structural factors . . . in that final stress is proportionately much more common in forms with a closed penultimate syllable."^[18]

Textual Notes

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Add Exegetical Note

v. 2

Hebrew	Verse	English
שְׁמַ֤ע ק֣וֹל תַּ֭חֲנוּנַי	2a	Hear the sound of my supplications
בְּשַׁוְּעִ֣י אֵלֶ֑יךָ	2b	when I cry to you for help,
בְּנָשְׂאִ֥י יָ֝דַ֗י	2c	when I lift up my hands
אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃	2d	toward your holy inner sanctuary.

Macula

שְׁמַ֤ע ק֣וֹל תַּ֭חֲנוּנַי בְּשַׁוְּעִ֣י אֵלֶ֑יךָ בְּנָשְׂאִ֥י יָ֝דַ֗י אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 2]
    Fragment 
      Clause
        Predicate
          verb: שְׁמַע hear
          Object
            ConstructChain <gloss="the sound of my supplications">
              noun: קוֹל sound
              noun: תַּחֲנוּנַ supplications
              suffix-pronoun: י me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ when
              Object
                Clause
                  Subject <located="after infinitive construct">                               
                  Predicate
                    ConstructChain <gloss="I cry for help">
                      verb-infinitive: שַׁוְּע cry for help
                      suffix-pronoun: ִי me 
                    Adverbial
                      PrepositionalPhrase 
                        Preposition
                          preposition: אֵלֶי to 
                        Object
                          suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ when  
              Object
                Clause
                  Subject <located="after infinitive construct">                               
                  Predicate
                    ConstructChain <gloss="I lift up">
                      verb-infinitive: נָשְׂא lift up
                      suffix-pronoun: ִי me
                    Object
                      ConstructChain <gloss="my hands">
                        noun: יָדַ hands
                        suffix-pronoun: י me
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: אֶל toward
                        Object
                          ConstructChain <gloss="your holy inner sanctuary">
                            noun: דְּבִיר inner sanctuary
                            ConstructChain
                              noun: קָדְשֶׁ holiness 
                              suffix-pronoun: ךָ you

Diagram Code

 DiscourseUnit [v. 2]
    Fragment 
      Clause
        Predicate
          verb: שְׁמַע hear
          Object
            ConstructChain <gloss="the sound of my supplications">
              noun: קוֹל sound
              noun: תַּחֲנוּנַ supplications
              suffix-pronoun: י me
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ when
              Object
                Clause
                  Subject <located="after infinitive construct">                               
                  Predicate
                    ConstructChain <gloss="I cry for help">
                      verb-infinitive: שַׁוְּע cry for help
                      suffix-pronoun: ִי me 
                    Adverbial
                      PrepositionalPhrase 
                        Preposition
                          preposition: אֵלֶי to 
                        Object
                          suffix-pronoun: ךָ you
          Adverbial
            PrepositionalPhrase
              Preposition
                preposition: בְּ when  
              Object
                Clause
                  Subject <located="after infinitive construct">                               
                  Predicate
                    ConstructChain <gloss="I lift up">
                      verb-infinitive: נָשְׂא lift up
                      suffix-pronoun: ִי me
                    Object
                      ConstructChain <gloss="my hands">
                        noun: יָדַ hands
                        suffix-pronoun: י me
                    Adverbial
                      PrepositionalPhrase
                        Preposition
                          preposition: אֶל toward
                        Object
                          ConstructChain <gloss="your holy inner sanctuary">
                            noun: דְּבִיר inner sanctuary
                            ConstructChain
                              noun: קָדְשֶׁ holiness 
                              suffix-pronoun: ךָ you

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 {{Diagram/Display | Chapter=28|DiagramID=v-2-None }}

Grammar Notes

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Note for v. 2

Associate with v-2-None

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!"^[19]).

Lexical Notes

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Note for v. 2

Associate with v-2-None

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).^[20] 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."^[21] 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.^[22] 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.^[23]

Stele of the Lady Taperet praying to the falcon-headed sun god Ra-Horakhty. The stela is located in the Louvre Museum.

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."^[24]
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."^[25] 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."^[26] 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."^[27] 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)."^[28]

Phrase-Level

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Verbal Notes

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Note for v. 2

Associate with v-2-None

When I cry (בְּשַׁוְּעִ֣י) and when I lift up (בְּנָשְׂאִ֥י): "When used with the preposition בְּ, the action depicted by the infinitive construct is simultaneous with that of the main clause... in the sense that the action referred to by the בְּ + infinitive construction constitutes a stretch of time within which the action in the main clause takes place."^[29] The following glosses can be used to translate this construction: "when"^[30] and "as".^[31]

Textual Notes

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Add Exegetical Note

v. 3

Hebrew	Verse	English
אַל־תִּמְשְׁכֵ֣נִי עִם־רְשָׁעִים֮	3a	Do not drag me away with wicked people,
וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן	3b	with evildoers,
דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם	3c	those who speak peace with their neighbors
וְ֝רָעָ֗ה בִּלְבָבָֽם׃	3d	but [speak] evil in their hearts.

Macula

אַל־תִּמְשְׁכֵ֣נִי עִם־רְשָׁעִים֮ וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 3]
    Fragment 
      Clause
        Subject
        Predicate 
          verb: תִּמְשְׁכֵ drag away* >> include
          Object
            suffix-pronoun: נִי me
          Adverbial
            particle: אַל not
          Adverbial <gloss="with wicked people, with evildoers"> 
            PrepositionalPhrase
              Preposition
                preposition: עִם with             
              Object
                adjective: רְשָׁעִים wicked (people)
            Conjunction 
              conjunction: וְ and 
            PrepositionalPhrase
              Preposition
                preposition: עִם with
              Object
                Apposition 
                  ConstructChain <gloss="workers of evil ; evildoers">
                    Nominal
                      verb-participle: פֹּעֲלֵי workers 
                      Adjectival <status="alternative">
                        ClauseCluster 
                          Clause
                            Subject
                            Predicate
                              verb-participle: דֹּבְרֵי speakers of peace
                              Object
                                noun: שָׁלוֹם peace
                                Adjectival 
                                  PrepositionalPhrase
                                    Preposition
                                      preposition: עִם with
                                    Object
                                      ConstructChain
                                        noun: רֵעֵי neighbors 
                                        suffix-pronoun: הֶם them
                          Conjunction
                            conjunction: וְ while 
                          Clause
                            Subject
                              noun: רָעָה evil
                            Predicate
                              verb: is
                              Complement
                                Adjectival
                                  PrepositionalPhrase
                                    Preposition
                                      preposition: בִּ in 
                                    Object
                                      ConstructChain
                                        noun: לְבָב heart
                                        suffix-pronoun: ָם them
                    noun: אָוֶן evil
                  Nominal
                    ClauseCluster
                      Clause
                        Predicate <gloss="those who speak peace with their neighbors">
                          verb-participle: דֹּבְרֵי speakers 
                          Object
                            noun: שָׁלוֹם peace
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: עִם with
                              Object
                                ConstructChain
                                  noun: רֵעֵי neighbors 
                                  suffix-pronoun: הֶם them
                      Conjunction
                        conjunction: וְ but
                      Clause
                        Predicate <gloss="speak evil in their hearts">
                          verb-participle: דֹּבְרֵי speakers <status="elided">
                          Object
                            noun: רָעָה evil
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: בִּ in 
                              Object
                                ConstructChain
                                  noun: לְבָב heart
                                  suffix-pronoun: ָם them

Diagram Code

 DiscourseUnit [v. 3]
    Fragment 
      Clause
        Subject
        Predicate 
          verb: תִּמְשְׁכֵ drag away* >> include
          Object
            suffix-pronoun: נִי me
          Adverbial
            particle: אַל not
          Adverbial <gloss="with wicked people, with evildoers"> 
            PrepositionalPhrase
              Preposition
                preposition: עִם with             
              Object
                adjective: רְשָׁעִים wicked (people)
            Conjunction 
              conjunction: וְ and 
            PrepositionalPhrase
              Preposition
                preposition: עִם with
              Object
                Apposition 
                  ConstructChain <gloss="workers of evil ; evildoers">
                    Nominal
                      verb-participle: פֹּעֲלֵי workers 
                      Adjectival <status="alternative">
                        ClauseCluster 
                          Clause
                            Subject
                            Predicate
                              verb-participle: דֹּבְרֵי speakers of peace
                              Object
                                noun: שָׁלוֹם peace
                                Adjectival 
                                  PrepositionalPhrase
                                    Preposition
                                      preposition: עִם with
                                    Object
                                      ConstructChain
                                        noun: רֵעֵי neighbors 
                                        suffix-pronoun: הֶם them
                          Conjunction
                            conjunction: וְ while 
                          Clause
                            Subject
                              noun: רָעָה evil
                            Predicate
                              verb: is
                              Complement
                                Adjectival
                                  PrepositionalPhrase
                                    Preposition
                                      preposition: בִּ in 
                                    Object
                                      ConstructChain
                                        noun: לְבָב heart
                                        suffix-pronoun: ָם them
                    noun: אָוֶן evil
                  Nominal
                    ClauseCluster
                      Clause
                        Predicate <gloss="those who speak peace with their neighbors">
                          verb-participle: דֹּבְרֵי speakers 
                          Object
                            noun: שָׁלוֹם peace
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: עִם with
                              Object
                                ConstructChain
                                  noun: רֵעֵי neighbors 
                                  suffix-pronoun: הֶם them
                      Conjunction
                        conjunction: וְ but
                      Clause
                        Predicate <gloss="speak evil in their hearts">
                          verb-participle: דֹּבְרֵי speakers <status="elided">
                          Object
                            noun: רָעָה evil
                          Adverbial
                            PrepositionalPhrase
                              Preposition
                                preposition: בִּ in 
                              Object
                                ConstructChain
                                  noun: לְבָב heart
                                  suffix-pronoun: ָם them

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 {{Diagram/Display | Chapter=28|DiagramID=v-3-None }}

Grammar Notes

Grammar Notes for this diagram

Note for 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."^[32]
- 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."^[33]
- 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."^[34]
- 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."^[35]
- 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."^[36]

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"^[37] 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.^[38] 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."^[39] 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."^[40] 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.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 3

Note for v. 3

Associate with v-3-None

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 = to be condemned together with the wicked."^[41] 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.^[42]
The psalmist's enemies are wicked people (רְשָׁעִים֮). The wicked are described as workers of evil = evildoers. They are also described as those who speak peace with their neighbors but [speak] evil in their hearts (דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם).^[43] 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.^[44] See the Venn diagram of wicked (רָשָׁע) below:

See the Venn diagram of evildoers (פֹּ֪עֲלֵ֫י אָ֥וֶן) below:

See the Venn diagram of evil (רָעָ֗ה) below::

Their neighbors (רֵעֵיהֶם) refer to those who have "some level of association" with the psalmist's enemies.^[45] The association may be geographical, circumstantial, social, or even personal.^[46]

Phrase-Level

Phrasal Notes for this diagram

Note for v. 3

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 [do not take away] my life with bloodthirsty people."^[47] 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."^[48] "On preposition עִם, this is rightly interpreted by Gunkel, 112, as 'mit gleichem Schicksal wie' [with the same fate as], 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..."^[49]
We understand the waw of עִם־רְשָׁעִים֮ וְעִם־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.^[50]
דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם׃ (those who speak peace with their neighbors but [speak] 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)."^[51]

Verbal Notes

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Textual Notes

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Add Exegetical Note

v. 4

Hebrew	Verse	English
תֶּן־לָהֶ֣ם כְּפָעֳלָם֮	4a	Give to them that which is according to their deeds
וּכְרֹ֪עַ מַֽעַלְלֵ֫יהֶ֥ם	4b	and according to the evil of their practices!
כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם	4c	Give to them that which is according to the work of their hands!
הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם׃	4d	Repay them their dealings!

Macula

תֶּן־לָהֶ֣ם כְּפָעֳלָם֮ וּכְרֹ֪עַ מַֽעַלְלֵ֫יהֶ֥ם כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 4]
    Fragment 
      Clause
        Subject
        Predicate
          verb: תֶּן give
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to their deeds">
                Preposition
                  preposition: כְּ according 
                Object
                  ConstructChain
                    noun: פָעֳל deed
                    suffix-pronoun: ָם them
              Conjunction
                conjunction: וּ and
              PrepositionalPhrase <gloss="according to the evil of their practices">  
                Preposition
                  preposition: כְ according 
                Object
                  ConstructChain
                    noun: רֹעַ evil
                    noun: מַעַלְלֵי practices
                    suffix-pronoun: הֶם them
    Fragment 
      Clause
        Subject
        Predicate
          verb: תֵּן give
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to the work of their hands">
                Preposition
                  preposition: כְּ according 
                Object
                  ConstructChain
                    noun: מַעֲשֵׂה work
                    noun: יְדֵי hands
                    suffix-pronoun: הֶם them
    Fragment
      Clause
        Subject
        Predicate
          verb: הָשֵׁב bring back >> repay
          Object
            ConstructChain <gloss="their dealings">
              noun: גְּמוּל dealings 
              suffix-pronoun: ָם them
          Adverbial 
            PrepositionalPhrase <gloss="them">
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them

Diagram Code

 DiscourseUnit [v. 4]
    Fragment 
      Clause
        Subject
        Predicate
          verb: תֶּן give
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to their deeds">
                Preposition
                  preposition: כְּ according 
                Object
                  ConstructChain
                    noun: פָעֳל deed
                    suffix-pronoun: ָם them
              Conjunction
                conjunction: וּ and
              PrepositionalPhrase <gloss="according to the evil of their practices">  
                Preposition
                  preposition: כְ according 
                Object
                  ConstructChain
                    noun: רֹעַ evil
                    noun: מַעַלְלֵי practices
                    suffix-pronoun: הֶם them
    Fragment 
      Clause
        Subject
        Predicate
          verb: תֵּן give
          Adverbial
            PrepositionalPhrase 
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them
          Object
            Adjectival 
              PrepositionalPhrase <gloss="that which is according to the work of their hands">
                Preposition
                  preposition: כְּ according 
                Object
                  ConstructChain
                    noun: מַעֲשֵׂה work
                    noun: יְדֵי hands
                    suffix-pronoun: הֶם them
    Fragment
      Clause
        Subject
        Predicate
          verb: הָשֵׁב bring back >> repay
          Object
            ConstructChain <gloss="their dealings">
              noun: גְּמוּל dealings 
              suffix-pronoun: ָם them
          Adverbial 
            PrepositionalPhrase <gloss="them">
              Preposition
                preposition: לָ to
              Object
                suffix-pronoun: הֶם them

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 {{Diagram/Display | Chapter=28|DiagramID=v-4-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 4

Note for v. 4

Associate with v-4-None

The following words of verse 4cd are absent in the Peshitta: כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם perhaps due to haplography.^[52]

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.^[53]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 4

Note for v. 4

Associate with v-4-None

Deeds: "When applied to God, [פֹּעַל - deed] refers primarily to God’s acts in history, not his acts in creation. When applied to man [פֹּעַל - deed] often has a moral nuance, positively, Prov 21:8; negatively, Prov 21:6, for example."^[54]
The noun practice (מַעֲלָל) usually refers to "bad practices of men."^[55]
Work (מַעֲשֶׂה): "the focused expenditure of energy in order to do or accomplish a goal or task."^[56]
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."^[57] Following are a few examples of how modern translations have translated הָשֵׁ֖ב גְּמוּלָ֣ם: "give them their deserts;"^[58] "bring back on them what they deserve;"^[59] "render them their due reward;"^[60] "Give them a taste of what they have done to others;"^[61] "punish them."^[62]
The verb glossed as to repay is the causative of the verb שׁוּב (Hiphil "to bring back"^[63]). 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."^[64] 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."^[65] The psalmist's prayer is a prayer for YHWH's fair judgment.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 4

Note for v. 4

Associate with v-4-None

According to the work/deed of them >> according to "their work"^[66]/"their deeds" ^[67] (כְּפָעֳלָם֮): In Ps 28:4, the singular כְּפָעֳלָם (according to their deed) refers to a plurality of deeds; therefore, it is translated in English as "deeds".^[68] The gloss "deed>>deeds" maintains the parallel with פְּעֻלֹּ֣ת יְ֭הוָה ("the deeds of YHWH") in v. 5. We have chosen to use the English gloss "work" for the Hebrew word מַעֲשֵׂה (vv.4 and 5). A few modern translations have opted to translate כְּפָעֳלָם as "according to their work".^[69]

Verbal Notes

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Textual Notes

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Add Exegetical Note

v. 5

Hebrew	Verse	English
כִּ֤י לֹ֤א יָבִ֡ינוּ אֶל־פְּעֻלֹּ֣ת יְ֭הוָה	5a	Since they do not regard the deeds of YHWH
וְאֶל־מַעֲשֵׂ֣ה יָדָ֑יו	5b	and the work of his hands,
יֶ֝הֶרְסֵ֗ם וְלֹ֣א יִבְנֵֽם׃	5c	he will tear them down, and he will not build them up.

Macula

כִּ֤י לֹ֤א יָבִ֡ינוּ אֶל־פְּעֻלֹּ֣ת יְ֭הוָה וְאֶל־מַעֲשֵׂ֣ה יָדָ֑יו יֶ֝הֶרְסֵ֗ם וְלֹ֣א יִבְנֵֽם׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 5]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate 
            verb: יֶהֶרְסֵ he will tear down
            Object
              suffix-pronoun: ם them
        Conjunction 
          conjunction: וְ and 
        Clause    
          Predicate
            verb: יִבְנֵ he will build up
            Object
              suffix-pronoun: ם them
            Adverbial
              particle: לֹא not
        SubordinateClause
          Conjunction
            conjunction: כִּי since 
          Clause
            Predicate
              verb: יָבִינוּ they regard
              Adverbial
                particle: לֹא not
              Adverbial
                PrepositionalPhrase <gloss="the deeds of YHWH">
                  Preposition
                    preposition: אֶל toward
                  Object
                    ConstructChain
                      noun: פְּעֻלֹּת deeds
                      noun: יְהוָה YHWH
                Conjunction 
                  conjunction: וְ and 
                PrepositionalPhrase  <gloss="the work of his hands">
                  Preposition
                    preposition: אֶל toward
                  Object
                    ConstructChain
                      noun: מַעֲשֵׂה work
                      noun: יָדָי hands
                      suffix-pronoun: ו him

Diagram Code

 DiscourseUnit [v. 5]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate 
            verb: יֶהֶרְסֵ he will tear down
            Object
              suffix-pronoun: ם them
        Conjunction 
          conjunction: וְ and 
        Clause    
          Predicate
            verb: יִבְנֵ he will build up
            Object
              suffix-pronoun: ם them
            Adverbial
              particle: לֹא not
        SubordinateClause
          Conjunction
            conjunction: כִּי since 
          Clause
            Predicate
              verb: יָבִינוּ they regard
              Adverbial
                particle: לֹא not
              Adverbial
                PrepositionalPhrase <gloss="the deeds of YHWH">
                  Preposition
                    preposition: אֶל toward
                  Object
                    ConstructChain
                      noun: פְּעֻלֹּת deeds
                      noun: יְהוָה YHWH
                Conjunction 
                  conjunction: וְ and 
                PrepositionalPhrase  <gloss="the work of his hands">
                  Preposition
                    preposition: אֶל toward
                  Object
                    ConstructChain
                      noun: מַעֲשֵׂה work
                      noun: יָדָי hands
                      suffix-pronoun: ו him

Copy to display elsewhere

 {{Diagram/Display | Chapter=28|DiagramID=v-5-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

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.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

To regard (בין) is often "used to convey the idea of giving attention to God’s deeds."^[70] In Ps 28:5, do not regard (לא בין) "means do not think important, think to be of no value, despise."^[71] In other words, the wicked do not regard (= they despise) the deeds and works of YHWH; therefore YHWH will destroy them.^[72] Other translations for the verb they do not regard (לֹ֤א יָבִ֡ינוּ) include, "they care nothing;"^[73] "they do not understand;"^[74] "they do not consider;"^[75] "they pay no heed."^[76]
To tear down (הרס) is associated with YHWH's act of judgment, and it means "to destroy," "to overthrow" enemies.^[77] Thus, "tearing down is a figure for judgment and ruin, and building up [בנה] 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."^[78]
To build (בנה) is also associated with "the 'building' of a family, people, dynasty."^[79] 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 (=a 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.

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

The preposition toward (אֶל) indicates goal of emotional process. "The landmark y may be the goal of an act of observation or that of an emotional process" (BHRG §39.3.(1).(c)). NLT translated אֶל as "for" - "They care nothing for what the LORD has done or for what his hands have made."^[80] The preposition אֶל could be understood as "an ethical dative of interest, advantage, or disadvantage (‘for, against’) . . . Jer. 15:2 אֵין נַפְשִׁי אֶל־הָעָם הַזֶּה I have no heart for this people."^[81] In Ps 28:5, the wicked people have no regard for the deeds of YHWH or for the work of his hands.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for v. 5

Note for v. 5

Associate with v-5-None

They do not regard (לֹ֤א יָבִ֡ינוּ): Qal and hiphil of בין are indistinguishable in a 3ms and 3mp yiqtol. HALOT and BDB list this instance of the verb as qal.

Yiqtol in a subordinate clause and not clause-initial. The כִּי introduces a causal clause that expresses the reasons the psalmist's enemies will be destroyed; i.e, they (regularly ) disregard YHWH's deeds and the work of his hands.^[82]

Yiqtol + no reference point movement suggests habitual aspect prompting a present tense translation in English.

He will tear them down (יֶ֝הֶרְסֵ֗ם): Indicative is preferred over the jussive in light of the context as well as the support of both ancient and modern translations. Jerome's Hebrew Psalter ("destrues eos et non aedificabis"), the LXX ("καθελεῖς αὐτοὺς καὶ οὐ μὴ οἰκοδομήσεις αὐτούς"), and modern translations (NIV, ESV, CEV, GNT, NET, NRSV, etc.) support this reading. Nevertheless, as Andrason noted, "In numerous cases, the future (presumably indicative) yiqtol and the modal yiqtol coincide, i.e. a single form may be interpreted either as a future tense or as a modal formation."^[83] Hence, some modern translations reflect the jussive reading—"May He tear them down, never to rebuild them!" (JPS, 1985)—(cf. also NEB and REB).

Textual Notes

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Add Exegetical Note

v. 6

Hebrew	Verse	English
בָּר֥וּךְ יְהוָ֑ה	6a	Blessed be YHWH!
כִּי־שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃	6b	For he has heard the sound of my supplications.

Macula

בָּר֥וּךְ יְהוָ֑ה כִּי־שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 6]
    Fragment 
      Clause 
        Subject
          noun: יְהוָה YHWH
        Complement
          verb-participle: בָּרוּךְ blessed be
        SubordinateClause
          Conjunction
            conjunction: כִּי for 
          Clause
            Predicate
              verb: שָׁמַע he has heard 
              Object
                ConstructChain <gloss="the sound of my supplications">
                  noun: קֹול sound 
                  noun: תַּחֲנוּנָ pleas for mercy >> supplications
                  suffix-pronoun: י me

Diagram Code

 DiscourseUnit [v. 6]
    Fragment 
      Clause 
        Subject
          noun: יְהוָה YHWH
        Complement
          verb-participle: בָּרוּךְ blessed be
        SubordinateClause
          Conjunction
            conjunction: כִּי for 
          Clause
            Predicate
              verb: שָׁמַע he has heard 
              Object
                ConstructChain <gloss="the sound of my supplications">
                  noun: קֹול sound 
                  noun: תַּחֲנוּנָ pleas for mercy >> supplications
                  suffix-pronoun: י me

Copy to display elsewhere

 {{Diagram/Display | Chapter=28|DiagramID=v-6-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 6

Note for v. 6

Associate with v-6-None

The words שמע קול תחנוני occur in vv. 2a (Hear the sound of my supplications!) and v. 6b (He [YHWH] 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).

Phrase-Level

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Verbal Notes

No Verbal notes to display for this diagram. Other notes for v. 6

Note for v. 6

Associate with v-6-None

Blessed be YHWH (בָּר֥וּךְ יְהוָ֑ה): "The exclamation, blessed be the Lord (bārûḵ YHWH), is a typical call for praise in the Psalter’s hymns (124:6; 135:21; 144:1)."^[84]
For he has heard (כִּי־שָׁ֝מַע): The כִּי introduces a causal clause that expresses the reason the psalmist blesses YHWH (i.e., YHWH has heard the psalmist's supplications).^[85]

The Qatal is typically past-perfective and indicative.^[86] The lack of reference point movement prompts a present perfect translation in English (cf. ESV, NIV, NLT, NET, NEB, etc). Moreover, the clause "for he has heard the voice of my supplications" marks the turning point of the psalm. The psalmist has moved from "the place of not-being-heard to the place of being-heard."^[87] Hence, the psalm has moved from prayer to thanksgiving. The imploring "Hear the sound of my supplications" in v.2 is here (v.6) an accomplished fact.^[88]

For a simple past rendering, "he listened to," see Terrien 2003, 270.

For a simple present rendering, "he hears," see JPS, 1985.

LXX: εἰσήκουσεν

Jerome Heb.: audivit

Jerome Gall.: exaudivit

Textual Notes

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v. 7

Hebrew	Verse	English
יְהוָ֤ה׀עֻזִּ֥י וּמָגִנִּי֮	7a	YHWH is my strength and my shield.
בּ֤וֹ בָטַ֥ח לִבִּ֗י וְֽנֶ֫עֱזָ֥רְתִּי	7b	In him my heart trusted, and I was helped,
וַיַּעֲלֹ֥ז לִבִּ֑י	7c	and my heart exulted,
וּֽמִשִּׁירִ֥י אֲהוֹדֶֽנּוּ׃	7d	and with my song I will praise him.

Macula

יְהוָ֤ה׀עֻזִּ֥י וּמָגִנִּי֮ בּ֤וֹ בָטַ֥ח לִבִּ֗י וְֽנֶ֫עֱזָ֥רְתִּי וַיַּעֲלֹ֥ז לִבִּ֑י וּֽמִשִּׁירִ֥י אֲהוֹדֶֽנּוּ׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 7]
    Fragment 
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: is 
          Complement
            ConstructChain <gloss="my strength">
              noun: עֻזּ strength
              suffix-pronoun: ִי me
            Conjunction
              conjunction: וּ and
            ConstructChain <gloss="my shield">
              noun: מָגִנּ shield* >> protection 
              suffix-pronoun: ִי me
    Fragment 
      ClauseCluster
        Clause
          Subject
            ConstructChain <gloss="my heart">
              noun: לִבּ heart
              suffix-pronoun: ִי me
          Predicate
            verb: בָטַח trusted
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בּ in
                Object
                  suffix-pronoun: וֹ him
        Conjunction
          conjunction: וְ and
        Clause
          Subject        
          Predicate
            verb: נֶעֱזָרְתִּי I was helped 
        Conjunction
          conjunction: וַ and
        Clause    
          Subject
            ConstructChain <gloss="my heart">
              noun: לִבּ heart
              noun: בְּשָׂר flesh <status="alternative emendation">
              noun: שְׁאֵר flesh <status="alternative emendation">
              suffix-pronoun: ִי me
          Predicate
            verb: יַּעֲלֹז exulted
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: אֲהוֹדֶ I will praise
            Object
              suffix-pronoun: נּוּ him
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: מִ out of >> with 
                Object
                  ConstructChain <gloss="my song">
                    noun: שִּׁיר song
                    noun: שֹּׁר strength <status="alternative emendation">
                    noun: שְּׁאֵר flesh <status="alternative emendation">
                    noun: לִּבּ heart <status="alternative emendation">
                    suffix-pronoun: ִי me
            Adverbial <status="alternative">
              PrepositionalPhrase
                Preposition
                  preposition: בְ with <status="emendation">
                Object
                  ConstructChain
                    noun: שִׁיר song 
                    suffix-pronoun: יִ me

Diagram Code

 DiscourseUnit [v. 7]
    Fragment 
      Clause
        Subject
          noun: יְהוָה YHWH
        Predicate
          verb: is 
          Complement
            ConstructChain <gloss="my strength">
              noun: עֻזּ strength
              suffix-pronoun: ִי me
            Conjunction
              conjunction: וּ and
            ConstructChain <gloss="my shield">
              noun: מָגִנּ shield* >> protection 
              suffix-pronoun: ִי me
    Fragment 
      ClauseCluster
        Clause
          Subject
            ConstructChain <gloss="my heart">
              noun: לִבּ heart
              suffix-pronoun: ִי me
          Predicate
            verb: בָטַח trusted
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: בּ in
                Object
                  suffix-pronoun: וֹ him
        Conjunction
          conjunction: וְ and
        Clause
          Subject        
          Predicate
            verb: נֶעֱזָרְתִּי I was helped 
        Conjunction
          conjunction: וַ and
        Clause    
          Subject
            ConstructChain <gloss="my heart">
              noun: לִבּ heart
              noun: בְּשָׂר flesh <status="alternative emendation">
              noun: שְׁאֵר flesh <status="alternative emendation">
              suffix-pronoun: ִי me
          Predicate
            verb: יַּעֲלֹז exulted
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: אֲהוֹדֶ I will praise
            Object
              suffix-pronoun: נּוּ him
            Adverbial
              PrepositionalPhrase
                Preposition
                  preposition: מִ out of >> with 
                Object
                  ConstructChain <gloss="my song">
                    noun: שִּׁיר song
                    noun: שֹּׁר strength <status="alternative emendation">
                    noun: שְּׁאֵר flesh <status="alternative emendation">
                    noun: לִּבּ heart <status="alternative emendation">
                    suffix-pronoun: ִי me
            Adverbial <status="alternative">
              PrepositionalPhrase
                Preposition
                  preposition: בְ with <status="emendation">
                Object
                  ConstructChain
                    noun: שִׁיר song 
                    suffix-pronoun: יִ me

Copy to display elsewhere

 {{Diagram/Display | Chapter=28|DiagramID=v-7-None }}

Grammar Notes

No Grammar notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

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"^[89]) 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).^[90] 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."^[91] 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"^[92]). 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."^[93] 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."^[94] 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.^[95] 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.^[96]

Instead of אוֹדֶנוּ we have אֲהוֹדֶנוּ the strong form of the Hiphil imperfect.^[97] 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"]).^[98]

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

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."^[99]
"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 [H 8]=Ps 108:7 [H 8])."^[100] 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.^[101]

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

The preposition בְּ in בּוֹ ([my heart has trusted] 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...".^[102]
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."^[103] See The meaning of וּמִשִּׁירִי in Ps 28:7b for further information.

Verbal Notes

No Verbal notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

The sequence of verbs in v. 7 conveys a mini-narrative: "When my heart trusted in him (בָטַח),^[104] then (1) I was helped - (we)qatal (וְֽנֶ֫עֱזָ֥רְתִּי), (2) and (then) my heart exulted - wayyiqtol (וַיַּעֲלֹ֥ז), (3) and (now) with my song I will praise him - yiqtol-cohortative (אֲהֹודֶֽנּוּ).
We understand וְֽנֶ֫עֱזָ֥רְתִּי (and I was helped) as waw + qatal instead of weqatal, and, therefore, past tense.^[105] Moreover, different than the weqatal form in which the stress (or accent) is typically marked on the ultima syllable, the qatal form tends to be marked in the penultima syllable. Although this marking was not consistently carried out,^[106] the stress in וְֽנֶ֫עֱזָ֥רְתִּי points to a waw + qatal form instead of a weqatal. Moreover, in his analysis of stress as a way to distinguish the weqatal from the waw + qatal, E. J. Revell noted that waw + qatal is used "in a rather restricted set of circumstances."^[107] Revell placed Ps 28:7 under the following circumstance: both verbs (qatal followed by waw + qatal) act "as a semantic unit, that is, representing different aspects of the same event, not different actions in a sequence of events as [בָּנִים֙ גִּדַּ֣לְתִּי וְרֹומַ֔מְתִּי] ('Children have I reared and raised', Isa l :2)."^[108] In the case of Ps 28:7, the verbs בָטַ֥ח and וְֽנֶ֫עֱזָ֥רְתִּי can be regarded as describing the same event ("by trusting ... I was helped"), rather than as separate acts in sequence ("My heart trusted ... then I was helped").^[109] Futhermore, the verb וְֽנֶ֫עֱזָ֥רְתִּי points back to the begining of Ps 28 when the psalmist cries out to YHWH for help (vv. 1-2). YHWH hears him (v. 6) and answers him by providing the help the psalmist needed (v. 7). By contrast, Goldingay takes וְנֶעֱזָ֥רְתִּי as a weqatal having a future reference ("So, I will be helped"). The author noted two challenges with this rendering. First, this reading is not supported by the MT (וְֽנֶ֫עֱזָ֥רְתִּי), the LXX (καὶ ἐβοηθήθην - "and I was helped" NETS), or Jerome (Jerome Gall.: adiutus sum and Jerome Hebr. et habui adiutorium). Second, rendering וְנֶעֱזָ֥רְתִּי as a weqatal with future reference makes difficult to take the wayyiqtol וַיַּעֲלֹ֥ז, which follows וְנֶעֱזָ֥רְתִּי, as having past reference (which would result in the following translation: "So I will be helped and my heart exulted"). Therefore, Goldingay reconciled his reading by rendering the wayyiqtol וַיַּעֲלֹ֥ז as having a present reference. He translated וְֽנֶ֫עֱזָ֥רְתִּי וַיַּעֲלֹ֥ז as "So I will be helped, and my hear exults."^[110] Goldingay noted: "a qatal could have present reference (cf. GKC 111r), and I take this wayyiqtol thus. Its relationship with what precedes is logical rather than chronological (cf. GKC 111l)."^[111] For a present reading "I am helped" see ESV, NET NRSV, NEB/REB, etc.^[112]
And my heart exulted (וַיַּעֲלֹ֥ז לִבִּ֑י): Wayyiqtol in poetry often "appears in isolation and expresses a past-time, temporally successive event following a qatal."^[113] Cook added that in some of these cases the "successive relation tends toward more of a consequential sense, as illustrated by . . . Ps 81:8a: בַּצָּרָ֥ה קָרָ֗אתָ וָאֲחַ֫לְּצֶ֥ךָּ - 'In distress you called, and (then) I rescued you.'"^[114] So, in Ps 28:7: וְֽנֶ֫עֱזָ֥רְתִּי וַיַּעֲלֹ֥ז לִבִּ֑י - ". . . and I was helped, and (then) my heart exulted."

Moreover, wayyiqtol forms tends to continue the tense, aspect (and sometimes modality) from the preceding conjugation; i.e., qatal.^[115] For this reading, see JPS, 1985: "and my heart exulted," RVR95 "por lo que se gozó mi corazón," etc.^[116]

For a present tense reading see ESV, NRSV: "my heart exults," NIV: "My heart leaps for joy," etc.^[117]

LXX: καὶ ἀνέθαλεν

I will praise him (אֲהוֹדֶֽנּוּ): Instead of אוֹדֶנוּ we have אֲהוֹדֶנוּ the strong form of the Hiphil imperfect.^[118] 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 for אוֹדֶנוּ (cf. also Neh 11:17, Ps 45:18. Cf. also 1 Sam 17:47 and Ps 116:6 for cases of the imperfect יְהוֹשִׁיעַ He will save for יוֹשִׁיעַ).^[119]

In terms of morphology, אֲהוֹדֶנּוּ could be either a yiqtol or a cohortative. Since this verb often occurs alongside morphologically cohortative verbs, we have rendered it as a cohortative verb (cf. Pss 7, 18; 9:2; 118:19, 21. Cf. also IBHS 34.5.1 a. 3.).

Modern translations have adopted either a future-oriented or a present reading. For future-oriented reading see JPS, 1985 ("I will glorify him"), NET ("I will sing to him in gratitude"), CEV ("I will thank"), NASB ("I shall thank"), etc. Jerome's Hebrew Psalter (confitebor) and the LXX (ἐξομολογήσομαι αὐτῷ) also favor a future-oriented reading. For present reading see NIV ("I praise"), NLT ("I burst out"), ESV and NRSV ("I give thanks"), GNT ("I praise"), etc.

LXX: ἐξομολογήσομαι αὐτῷ

Textual Notes

No Textual notes to display for this diagram. Other notes for v. 7

Note for v. 7

Associate with v-7-None

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.^[120] These emendations, alternative readings are represented (in blue, pink) in the diagram. 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.^[121]

Add Exegetical Note

v. 8

Hebrew	Verse	English
יְהוָ֥ה עֹֽז־לְעַמּוֹ	8a	YHWH is the strength of his people,
וּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא׃	8b	and he is the saving refuge for his anointed.

Macula

יְהוָ֥ה עֹֽז־לְעַמּוּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא׃וֹ

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 8]
    Fragment 
      ClauseCluster
        Clause
          Subject
            noun: יְהוָה YHWH
          Predicate
            verb: is
            Complement <gloss="the strength of his people">
              noun: עֹז strength 
              Adjectival <status="emendation">
                PrepositionalPhrase <gloss="of his people">
                  Preposition
                    preposition: לְ to >> of
                  Object
                    ConstructChain <status="emendation">
                      noun: עַמּ people <status="emendation">
                      suffix-pronoun: וֹ him <status="emendation">
              Adjectival <status="alternative">
                PrepositionalPhrase <gloss="their">
                  Preposition
                    preposition: לָ to
                  Object
                    suffix-pronoun: מוֹ them 
        Conjunction 
          conjunction: וּ and
        Clause
          Subject
            noun: הוּא he
          Predicate
            verb: is 
            Complement
              ConstructChain <gloss="the saving refuge for his anointed">
                noun: מָעוֹז refuge
                noun: יְשׁוּעוֹת salvation 
                noun: מְשִׁיח anointed 
                suffix-pronoun: וֹ him

Diagram Code

 DiscourseUnit [v. 8]
    Fragment 
      ClauseCluster
        Clause
          Subject
            noun: יְהוָה YHWH
          Predicate
            verb: is
            Complement <gloss="the strength of his people">
              noun: עֹז strength 
              Adjectival <status="emendation">
                PrepositionalPhrase <gloss="of his people">
                  Preposition
                    preposition: לְ to >> of
                  Object
                    ConstructChain <status="emendation">
                      noun: עַמּ people <status="emendation">
                      suffix-pronoun: וֹ him <status="emendation">
              Adjectival <status="alternative">
                PrepositionalPhrase <gloss="their">
                  Preposition
                    preposition: לָ to
                  Object
                    suffix-pronoun: מוֹ them 
        Conjunction 
          conjunction: וּ and
        Clause
          Subject
            noun: הוּא he
          Predicate
            verb: is 
            Complement
              ConstructChain <gloss="the saving refuge for his anointed">
                noun: מָעוֹז refuge
                noun: יְשׁוּעוֹת salvation 
                noun: מְשִׁיח anointed 
                suffix-pronoun: וֹ him

Copy to display elsewhere

 {{Diagram/Display | Chapter=28|DiagramID=v-8-None }}

Grammar Notes

Grammar Notes for this diagram

Note for 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."^[122] 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 in pink and blue, respectively.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 8

Note for v. 8

Associate with v-8-None

Refuge (^[123]מָעֹוז): "large fortification; for the defense of a town; built of stone; could consist of one extra strong building or of a complex of buildings surrounded by its own strong wall; ≈ associated with protection and security and often used as an epithet for God."^[124] In the OT, Yahweh is often identified as the refuge (מָעֹוז) of his people.^[125]

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 8

Note for v. 8

Associate with v-8-None

*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."^[126] 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 in pink and blue, respectively.

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

No Textual notes to display for this diagram. Other notes for v. 8

Note for v. 8

Associate with v-8-None

*לְעַמּוֹ* (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."^[127] 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 in pink and blue, respectively.

Add Exegetical Note

v. 9

Hebrew	Verse	English
הוֹשִׁ֤יעָה׀אֶת־עַמֶּ֗ךָ	9a	Save your people
וּבָרֵ֥ךְ אֶת־נַחֲלָתֶ֑ךָ	9b	and bless your possession,
וּֽרְעֵ֥ם וְ֝נַשְּׂאֵ֗ם עַד־הָעוֹלָֽם׃	9c	and shepherd them and carry them forever!

Macula

הוֹשִׁ֤יעָה׀אֶת־עַמֶּ֗ךָ וּבָרֵ֥ךְ אֶת־נַחֲלָתֶ֑ךָ וּֽרְעֵ֥ם וְ֝נַשְּׂאֵ֗ם עַד־הָעוֹלָֽם׃

Preferred

(Preferred, but not confirmed); edit diagram

SimpleGrammar
DiscourseUnit [v. 9]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate
            verb: הוֹשִׁיעָה save
            Object
              particle: אֶת d.o.m.
            Object
              ConstructChain <gloss="your people">
                noun: עַמֶּ people
                suffix-pronoun: ךָ you
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: בָרֵךְ bless      
            Object
              particle: אֶת d.o.m.
            Object
              ConstructChain <gloss="your possession">
                noun: נַחֲלָתֶ possession* >> YHWH's own people
                suffix-pronoun: ךָ you
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: רְעֵ shepherd 
            Object
              suffix-pronoun: ם them 
        Conjunction
          conjunction: וְ and
        Clause
          Subject
          Predicate
            verb: נַשְּׂאֵ carry* >> care for 
            Object
              suffix-pronoun: ם them
            Adverbial
              PrepositionalPhrase <gloss="forever">
                Preposition
                  preposition: עַד until
                Object
                  Nominal
                    article: הָ the
                    noun: עוֹלָם indefinite duration >> forever

Diagram Code

 DiscourseUnit [v. 9]
    Fragment 
      ClauseCluster
        Clause
          Subject
          Predicate
            verb: הוֹשִׁיעָה save
            Object
              particle: אֶת d.o.m.
            Object
              ConstructChain <gloss="your people">
                noun: עַמֶּ people
                suffix-pronoun: ךָ you
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: בָרֵךְ bless      
            Object
              particle: אֶת d.o.m.
            Object
              ConstructChain <gloss="your possession">
                noun: נַחֲלָתֶ possession* >> YHWH's own people
                suffix-pronoun: ךָ you
        Conjunction
          conjunction: וּ and
        Clause
          Subject
          Predicate
            verb: רְעֵ shepherd 
            Object
              suffix-pronoun: ם them 
        Conjunction
          conjunction: וְ and
        Clause
          Subject
          Predicate
            verb: נַשְּׂאֵ carry* >> care for 
            Object
              suffix-pronoun: ם them
            Adverbial
              PrepositionalPhrase <gloss="forever">
                Preposition
                  preposition: עַד until
                Object
                  Nominal
                    article: הָ the
                    noun: עוֹלָם indefinite duration >> forever

Copy to display elsewhere

 {{Diagram/Display | Chapter=28|DiagramID=v-9-None }}

Grammar Notes

No Grammar notes to display for this diagram.

Lexical Notes

No Lexical notes to display for this diagram. Other notes for v. 9

Note for v. 9

Associate with v-9-None

Save! (הֹושִׁיעָה). Having experienced God's salvation for himself, the psalmist now prays that God would save his people. The psalmist's "request is for the Lord to deliver the nation from all its enemies and troubles, as he did him."^[128]
Possession (נַחֲלָה) = "a nation or people that is in a covenantal relationship with YHWH and therefore regarded as YHWH's possession -- heritage; one's own people" (SDBH).^[129] The people of Israel were God's inalienable inheritance, and whom he protected.^[130] "One’s 'inheritance' (naḥalah) is that property acquired during a lifetime that cannot be taken away but remains to be passed on to one’s descendants. Israel is God’s 'inheritance' in the sense that they are his possession, and no one else can lay any claim on her."^[131] In addition to "inheritance,"^[132] modern translations have translated נַחֲלָה (in Ps 28:9) as "special possession,"^[133] "heritage,"^[134] and "nation that belongs to you [YHWH]."^[135]
To shepherd (רעה): "causative action by which humans lead domestic animals to places where they can feed on grass and other edible materials in the field, ≈ often extended to denote the way a king cares for his subjects or the way God cares for his people -- to pasture; to feed; to shepherd."^[136] A shepherd's professional duties include leading, feeding, sheltering, and protecting the sheep.^[137] Hence, the psalmist asks YHWH to shepherd his (YHWH) people.
In this verse, the root נשׂא means to carry "= action by which humans provide help and support to other humans -- to care for; to assist; to help; to support."^[138] The root נשא occurs in vv. 2b and 9c. In the beginning of the psalm David "lifts up" (נשא) his hands in prayer, and in the end he asks YHWH to "carry" (נשא) his people, meaning "to lift up" the people out of their afflictions and "carry" them to safety forever! In sum, the psalmist asks YHWH to carry (נשׂא) Israel, that is, to care for Israel forever. GNT's translation reflects this meaning, "Be their shepherd, and take care of them forever."^[139]
Indefinite duration >> forever (עַד־הָעֹולָם): The term עֹולָם refers to an indefinite duration of time.^[140] In the context of Ps 28, it means "forever" as the psalmist prays that God's care for his people would be never-ending.^[141]

Phrase-Level

No Phrasal notes to display for this diagram. Other notes for v. 9

Note for v. 9

Associate with v-9-None

The articular case in עַד־הָעוֹלָֽם (forever) is a 'unique reference' (the eternity – there is only one eternity). Considering העולם and עולם, Bodine noted that "the presence or absence of the article makes no difference."^[142]

Verbal Notes

No Verbal notes to display for this diagram.

Textual Notes

No Textual notes to display for this diagram.

Add Exegetical Note

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References

↑ Basson 2006, 125.
↑ Basson 2006, 124.
↑ Basson 2006, 125-126.
↑ Concerning the soundplay between don't be deaf (אַל־תֶּחֱרַשׁ) and be silent (תֶּֽחֱשֶׁה), Alter noted that “should God turn a deaf ear to the supplicant, He will not answer the supplicant's prayer and hence will be 'mute.' In associative logic, the supplicant himself will then perish, becoming forever silent like all the legions of the dead" (Alter 2019, 95).
↑ Ross 2011, 641.
↑ SDBH.
↑ Keel 1997, 71.
↑ Keel 1997, 70.
↑ Craigie 2004, 238.
↑ SDBH.
↑ Cf. Ps 88:4[H 5],6[H 7]; 143:7 (TWOT).
↑ "Epiphora, also known as 'epistrophe,' is a stylistic device in which a word or a phrase is repeated at the ends of successive clauses . . . both anaphora and epiphora have the same function of laying emphasis on a particular point" (literarydevices.net).
↑ Cf. GKC § 109.
↑ BHRG §41.11.
↑ Cf. Noll 2020, 53-54; cf. also Ps 143:7 for similar occurrence.
↑ GKC § 107m.
↑ Cf. GKC § 49k and Joosten 2012, 15.
↑ Revell 1985, 285, 286.
↑ NET.
↑ Tucker 2018, 50.
↑ DBLH, שוע 8775.
↑ TWOT.
↑ Cf. Tucker 2018, 50.
↑ Hilber 2009, 344.
↑ Kidner 1973, 123.
↑ Ross 2011, 643.
↑ Oesterley 1959, 198.
↑ Kirkpatrick 1906, 145; cf also Kidner 1973, 123.
↑ BHRG §20.1.4.2.(1), page 175; cf. also §39.6.(2), page 340.
↑ Cf. ESV, GNT, NET, JPS, 1985, etc.
↑ Cf. NIV, NLT, CEV, etc.
↑ NETS.
↑ NETS.
↑ Stec 2004, 67.
↑ Taylor 2020, 97.
↑ NIV.
↑ Goldingay 2006, 405-406.
↑ Ps 15:2: וְדֹבֵר אֱמֶת בִּלְבָבֹו - "and speaks truth in his heart" ESV.
↑ Goldingay 2006, 402, footnote a.
↑ ESV, cf. BSB and NASB; Craigie 2004, 236; Jacobson and Tanner 2014, 274; and Ross 2011, 637.
↑ Kirkpatrick 1906, 145; Ps 26:9. 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 [do not take away] my life with bloodthirsty people" [Ps 26:9, Layer by Layer]). 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" (Kwakkel 2002, 129). "On preposition עִם, this is rightly interpreted by Gunkel, 112, as 'mit gleichem Schicksal wie' [with the same fate as], 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..." (Kwakkel 2002, 129 - footnote 85).
↑ Cf. Pss 28:1 and 26:9; Goldingay 2006, 405; Craigie 2004, 238; and Ross 2011, 644.
↑ 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).
↑ All of the above descriptors most likely refer to the same group of people (cf. Berry 1915, 211; Mays 1994, 134; Broyles 1999, 148; VanGemeren 2008, 289; etc.).
↑ SDBH.
↑ SDBH.
↑ Ps 26:9, Layer by Layer.
↑ Kwakkel 2002, 129.
↑ Kwakkel 2002, 129 - footnote 85.
↑ Cf. Ps 111:1 — בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה; cf. also Berry 1915, 211; Mays 1994, 134; Broyles 1999, 148; VanGemeren 2008, 289; etc.
↑ Joüon-Muraoka §136l, page 472.
↑ Cf. Jacobson and Tanner 2014, 274.
↑ E.g.: ESV: "work of their hands;" JPS, 1985: "according to their handiwork;" etc.
↑ TWOT.
↑ BDB.
↑ DBLH.
↑ Cf. TDOT and Bate 1767, 116.
↑ JPS, 1985.
↑ NIV.
↑ ESV.
↑ NLT.
↑ NET.
↑ HALOT.
↑ SDBH.
↑ Ross 2011, 645.
↑ ESV.
↑ NIV, JPS, 1985.
↑ JPS, 1985; so in LXX: κατὰ τὰ ἔργα αὐτῶν "according to their deeds".
↑ ESV, NRSV.
↑ TDOT.
↑ Bratcher and Reyburn 1991, 272.
↑ Cf. TDOT.
↑ NLT.
↑ NET.
↑ JPS, 1985.
↑ NEB.
↑ Exod 15:7; Jer 1:10; Prov 14:11; HALOT.
↑ Ross 2011, 646.
↑ TDOT; 2 Sam 7: 11, 27; Deut 25:9; Ruth 4:11; Ps 89:5.
↑ NLT.
↑ IBHS §11.2.2.a.10.
↑ Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.
↑ Andrason 2010, 11.
↑ NICOT 2014, 277.
↑ Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.
↑ BHRG 19.1.5, page 154.
↑ NICOT 2014, 278.
↑ Alter 2019, 80.
↑ Taylor 2020, 99.
↑ Kraus 1988, 339; cf. also Briggs and Briggs 1906, 251.
↑ Barthélemy 2005, 162.
↑ Stec 2004, 67.
↑ NRSV.
↑ NETS.
↑ Cf. Briggs and Briggs 1906, 251.
↑ Cf. also Burghardt and Lawler 1990, 275.
↑ Cf. Briggs and Briggs 1906, 251; Delitzsch 1883, 444.
↑ GKC §53q/r.
↑ SDBH.
↑ TWOT; cf. Ross 2011, 647.
↑ Zwickel 2017, 98.
↑ GKC §119l (3).
↑ Perowne 1871, 261.
↑ Although the verb בָטַח is often treated as having present tense stative value (cf. JM 2018, 112a), in Ps 28:7 בָטַח it makes the most sense in the simple past ("my heart trusted") (cf. Ps 22:5).
↑ "I was helped" JPS, 1985; cf. Craigie 2004, 236; Delitzsch 1944, 362; Alter 2019, 81; Radak; Hitzig 1835, 45 "und mir ward geholfen;" etc.
↑ Cf. GKC §49k; Joosten 2012, 15.
↑ Revell 1985, 279.
↑ Revell 1985, 279; cf. footnote #7.
↑ Cf. Revell 1985, 279 for the example in 1 Sam 17:35.
↑ Goldingay 2006, 403.
↑ Goldingay 2006, 403.
↑ Cf. also Perowne 1870, 261; Kirkpatrick 1906, 146; Ross 2011, 647; etc.
↑ Cook 2012, 299; cf. also footnote #18 where Cook listed Ps 28:7.
↑ Cook 2012, 299.
↑ Cf. GKC §112.2.d.
↑ Cf. also Craigie 2004, 236; Delitzsch 1944, 362; Alter 2019, 80; etc.
↑ Cf. Ross 638, 2011; Goldingay 2006, 403; etc.
↑ Cf. Briggs and Briggs 1906, 251; Delitzsch 1883, 444.
↑ GKC § 53q/r.
↑ Cf. Briggs and Briggs 1906, 251.
↑ Cf. also Burghardt and Lawler 1990, 275.
↑ McCarter 1986, 55.
↑ מָעֹוז can also be glosses as "mountain stronghold" (HALOT); "a place or means of safety, protection" (BDB); "fortress" (SDBH); etc. The theme of YHWH as the refuge/fortress of his people is also seen in the previous psalm (יְהוָ֥ה מָֽעֹוז־חַ֝יַּ֗י - "YHWH is the refuge of my life," Ps 27:1).
↑ SDBH.
↑ Cf. Ps 27:1; 2 Sam 22:33; Neh 8:10; Prov 10:25.
↑ McCarter 1986, 55.
↑ McCarter 1986, 55.
↑ Ross 2011, 648.
↑ BDB presents the following glosses for נַחֲלָה: "possession, property, inheritance."
↑ Deut 4:20, 9: 26, 29; Exod 34:9; cf. Barnes 1869, 246.
↑ Wilson 2002, 498. Moreover, Ps 33:12 reads, "Blessed is the nation whose God is the Lord, the people he chose for his inheritance" (NIV). As mentioned in TWOT, "This blessed position (Ps 33:12) was the basis for special petitions (Deut 9:26, 29; Ps 28:9) and confidence (Mic 7:14, 18; Ps 94:14; cf. Ps 37:18)" (TWOT).
↑ NIV.
↑ NLT.
↑ ESV, NRSV.
↑ NET.
↑ SDBH.
↑ Cf. Hossfeld and Zenger 2005, 313.
↑ SDBH. The imagery in this verse resembles that of Psalm 23; however, YHWH's people is pictured as his "sheep, not to be led as in Psalm 23, but carried as in Isa 40:11" (Grogan 2008, 81). Bullock explained, "The shepherd carried (ns') his lambs on his shoulders or against his chest (Isa. 40:11) to protect them . . . It is also used to describe a man carrying his child. In fact, it may reflect the statement of Deuteronomy 1:31, where Moses says the Lord has carried Israel through the wilderness like a man carries his son" (Bullock 2015, 207; so Delitzsch 1883, 445). Another image applied to YHWH's care for his people through the wilderness is found in Deut 32:11, "God carries the people as an eagle bears them aloft on its pinions" (Waltner 2006, 153). Moreover, in Isa 63:9, the piel of נשׂא "is used of carrying the weak, whom one lifts up, and so removes from helplessness and danger" (Delitzsch 1883, 445).
↑ GNT.
↑ As Bate noted, עֹולָם refers to "time indefinitely . . . whose beginning or ending is not set . . . it is neither finite nor infinite, but indefinite" (Bate 1767, 427).
↑ Cf. Ross 2011, 649.
↑ Bodine 1992, 147; so TDOT: "Only beginning with Jeremiah is ʿôlām used with the article (13 times), though no semantic shift seems discernible." Cf. Ps 133:3 for another occurrence of העולם.

[1] Basson 2006, 125.

[2] Basson 2006, 124.

[3] Basson 2006, 125-126.

[4] Concerning the soundplay between don't be deaf (אַל־תֶּחֱרַשׁ) and be silent (תֶּֽחֱשֶׁה), Alter noted that “should God turn a deaf ear to the supplicant, He will not answer the supplicant's prayer and hence will be 'mute.' In associative logic, the supplicant himself will then perish, becoming forever silent like all the legions of the dead" (Alter 2019, 95).

[5] Ross 2011, 641.

[6] SDBH.

[7] Keel 1997, 71.

[8] Keel 1997, 70.

[9] Craigie 2004, 238.

[10] SDBH.

[11] Cf. Ps 88:4[H 5],6[H 7]; 143:7 (TWOT).

[12] "Epiphora, also known as 'epistrophe,' is a stylistic device in which a word or a phrase is repeated at the ends of successive clauses . . . both anaphora and epiphora have the same function of laying emphasis on a particular point" (literarydevices.net).

[13] Cf. GKC § 109.

[14] BHRG §41.11.

[15] Cf. Noll 2020, 53-54; cf. also Ps 143:7 for similar occurrence.

[16] GKC § 107m.

[17] Cf. GKC § 49k and Joosten 2012, 15.

[18] Revell 1985, 285, 286.

[19] NET.

[20] Tucker 2018, 50.

[21] DBLH, שוע 8775.

[22] TWOT.

[23] Cf. Tucker 2018, 50.

[24] Hilber 2009, 344.

[25] Kidner 1973, 123.

[26] Ross 2011, 643.

[27] Oesterley 1959, 198.

[28] Kirkpatrick 1906, 145; cf also Kidner 1973, 123.

[29] BHRG §20.1.4.2.(1), page 175; cf. also §39.6.(2), page 340.

[30] Cf. ESV, GNT, NET, JPS, 1985, etc.

[31] Cf. NIV, NLT, CEV, etc.

[32] NETS.

[33] NETS.

[34] Stec 2004, 67.

[35] Taylor 2020, 97.

[36] NIV.

[37] Goldingay 2006, 405-406.

[38] Ps 15:2: וְדֹבֵר אֱמֶת בִּלְבָבֹו - "and speaks truth in his heart" ESV.

[39] Goldingay 2006, 402, footnote a.

[40] ESV, cf. BSB and NASB; Craigie 2004, 236; Jacobson and Tanner 2014, 274; and Ross 2011, 637.

[41] Kirkpatrick 1906, 145; Ps 26:9. 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 [do not take away] my life with bloodthirsty people" [Ps 26:9, Layer by Layer]). 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" (Kwakkel 2002, 129). "On preposition עִם, this is rightly interpreted by Gunkel, 112, as 'mit gleichem Schicksal wie' [with the same fate as], 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..." (Kwakkel 2002, 129 - footnote 85).

[42] Cf. Pss 28:1 and 26:9; Goldingay 2006, 405; Craigie 2004, 238; and Ross 2011, 644.

[43] 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).

[44] All of the above descriptors most likely refer to the same group of people (cf. Berry 1915, 211; Mays 1994, 134; Broyles 1999, 148; VanGemeren 2008, 289; etc.).

[45] SDBH.

[46] SDBH.

[47] Ps 26:9, Layer by Layer.

[48] Kwakkel 2002, 129.

[49] Kwakkel 2002, 129 - footnote 85.

[50] Cf. Ps 111:1 — בְּס֖וֹד יְשָׁרִ֣ים וְעֵדָֽה; cf. also Berry 1915, 211; Mays 1994, 134; Broyles 1999, 148; VanGemeren 2008, 289; etc.

[51] Joüon-Muraoka §136l, page 472.

[52] Cf. Jacobson and Tanner 2014, 274.

[53] E.g.: ESV: "work of their hands;" JPS, 1985: "according to their handiwork;" etc.

[54] TWOT.

[55] BDB.

[56] DBLH.

[57] Cf. TDOT and Bate 1767, 116.

[58] JPS, 1985.

[59] NIV.

[60] ESV.

[61] NLT.

[62] NET.

[63] HALOT.

[64] SDBH.

[65] Ross 2011, 645.

[66] ESV.

[67] NIV, JPS, 1985.

[68] JPS, 1985; so in LXX: κατὰ τὰ ἔργα αὐτῶν "according to their deeds".

[69] ESV, NRSV.

[70] TDOT.

[71] Bratcher and Reyburn 1991, 272.

[72] Cf. TDOT.

[73] NLT.

[74] NET.

[75] JPS, 1985.

[76] NEB.

[77] Exod 15:7; Jer 1:10; Prov 14:11; HALOT.

[78] Ross 2011, 646.

[79] TDOT; 2 Sam 7: 11, 27; Deut 25:9; Ruth 4:11; Ps 89:5.

[80] NLT.

[81] IBHS §11.2.2.a.10.

[82] Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.

[83] Andrason 2010, 11.

[84] NICOT 2014, 277.

[85] Cf. BHRG §40.29.2. (2), page 434 for more information on this use of כִּי.

[86] BHRG 19.1.5, page 154.

[87] NICOT 2014, 278.

[88] Alter 2019, 80.

[89] Taylor 2020, 99.

[90] Kraus 1988, 339; cf. also Briggs and Briggs 1906, 251.

[91] Barthélemy 2005, 162.

[92] Stec 2004, 67.

[93] NRSV.

[94] NETS.

[95] Cf. Briggs and Briggs 1906, 251.

[96] Cf. also Burghardt and Lawler 1990, 275.

[97] Cf. Briggs and Briggs 1906, 251; Delitzsch 1883, 444.

[98] GKC §53q/r.

[99] SDBH.

[100] TWOT; cf. Ross 2011, 647.

[101] Zwickel 2017, 98.

[102] GKC §119l (3).

[103] Perowne 1871, 261.

[104] Although the verb בָטַח is often treated as having present tense stative value (cf. JM 2018, 112a), in Ps 28:7 בָטַח it makes the most sense in the simple past ("my heart trusted") (cf. Ps 22:5).

[105] "I was helped" JPS, 1985; cf. Craigie 2004, 236; Delitzsch 1944, 362; Alter 2019, 81; Radak; Hitzig 1835, 45 "und mir ward geholfen;" etc.

[106] Cf. GKC §49k; Joosten 2012, 15.

[107] Revell 1985, 279.

[108] Revell 1985, 279; cf. footnote #7.

[109] Cf. Revell 1985, 279 for the example in 1 Sam 17:35.

[110] Goldingay 2006, 403.

[111] Goldingay 2006, 403.

[112] Cf. also Perowne 1870, 261; Kirkpatrick 1906, 146; Ross 2011, 647; etc.

[113] Cook 2012, 299; cf. also footnote #18 where Cook listed Ps 28:7.

[114] Cook 2012, 299.

[115] Cf. GKC §112.2.d.

[116] Cf. also Craigie 2004, 236; Delitzsch 1944, 362; Alter 2019, 80; etc.

[117] Cf. Ross 638, 2011; Goldingay 2006, 403; etc.

[118] Cf. Briggs and Briggs 1906, 251; Delitzsch 1883, 444.

[119] GKC § 53q/r.

[120] Cf. Briggs and Briggs 1906, 251.

[121] Cf. also Burghardt and Lawler 1990, 275.

[122] McCarter 1986, 55.

[123] מָעֹוז can also be glosses as "mountain stronghold" (HALOT); "a place or means of safety, protection" (BDB); "fortress" (SDBH); etc. The theme of YHWH as the refuge/fortress of his people is also seen in the previous psalm (יְהוָ֥ה מָֽעֹוז־חַ֝יַּ֗י - "YHWH is the refuge of my life," Ps 27:1).

[124] SDBH.

[125] Cf. Ps 27:1; 2 Sam 22:33; Neh 8:10; Prov 10:25.

[126] McCarter 1986, 55.

[127] McCarter 1986, 55.

[128] Ross 2011, 648.

[129] BDB presents the following glosses for נַחֲלָה: "possession, property, inheritance."

[130] Deut 4:20, 9: 26, 29; Exod 34:9; cf. Barnes 1869, 246.

[131] Wilson 2002, 498. Moreover, Ps 33:12 reads, "Blessed is the nation whose God is the Lord, the people he chose for his inheritance" (NIV). As mentioned in TWOT, "This blessed position (Ps 33:12) was the basis for special petitions (Deut 9:26, 29; Ps 28:9) and confidence (Mic 7:14, 18; Ps 94:14; cf. Ps 37:18)" (TWOT).

[132] NIV.

[133] NLT.

[134] ESV, NRSV.

[135] NET.

[136] SDBH.

[137] Cf. Hossfeld and Zenger 2005, 313.

[138] SDBH. The imagery in this verse resembles that of Psalm 23; however, YHWH's people is pictured as his "sheep, not to be led as in Psalm 23, but carried as in Isa 40:11" (Grogan 2008, 81). Bullock explained, "The shepherd carried (ns') his lambs on his shoulders or against his chest (Isa. 40:11) to protect them . . . It is also used to describe a man carrying his child. In fact, it may reflect the statement of Deuteronomy 1:31, where Moses says the Lord has carried Israel through the wilderness like a man carries his son" (Bullock 2015, 207; so Delitzsch 1883, 445). Another image applied to YHWH's care for his people through the wilderness is found in Deut 32:11, "God carries the people as an eagle bears them aloft on its pinions" (Waltner 2006, 153). Moreover, in Isa 63:9, the piel of נשׂא "is used of carrying the weak, whom one lifts up, and so removes from helplessness and danger" (Delitzsch 1883, 445).

[139] GNT.

[140] As Bate noted, עֹולָם refers to "time indefinitely . . . whose beginning or ending is not set . . . it is neither finite nor infinite, but indefinite" (Bate 1767, 427).

[141] Cf. Ross 2011, 649.

[142] Bodine 1992, 147; so TDOT: "Only beginning with Jeremiah is ʿôlām used with the article (13 times), though no semantic shift seems discernible." Cf. Ps 133:3 for another occurrence of העולם.

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[2]

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[4]

[5]

[6]

[7]

[8]

[9]

[10]

[11]

[12]

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[14]

[15]

[16]

[17]

[18]

[19]

[20]

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[22]

[23]

[24]

[25]

[26]

[27]

[28]

[29]

[30]

[31]

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Psalm 28/Diagrams

v. 1

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 2

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 3

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 4

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 5

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 6

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 7

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 8

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

v. 9

Macula

Preferred

Grammar Notes

Lexical Notes

Phrase-Level

Verbal Notes

Textual Notes

Appendix

Files

Diagrams

Notes

Approvals

References