Psalm 28 Discourse

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Don't be deaf to me!

Psalm 28

Please note: Resources for Psalm 28 are in the process of being reformatted for visual consistency and improved functionality.

About the Discourse Layer

Our Discourse Layer includes four additional layers of analysis:

• Participant analysis
• Macrosyntax
• Speech act analysis
• Emotional analysis

For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.

• Participants
• Macrosyntax
• Speech Act
• Emotional Analysis

Participant Analysis

  What is Participant Analysis?

Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.

For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.

There are 4 participants/characters in Psalm 28:

David

"YHWH's anointed"

YHWH

"My rock"

"My strength"

"My shield"

"Saving refuge"

The people

"YHWH's possession"

Enemies

"Wicked people"

"Evildoers"

"those who speak peace with their neighbors but [speak] evil in their hearts"

• David (the psalmist): Psalm 28 is traditionally attributed to David, and he is named as the author in the superscription. Others have argued that Psalm 28 was written by Jeremiah or Josiah, but these proposals have not gained traction. A number of historical events may have prompted David's lament, e.g., David's flight from Absalom, a time of war, duplicitous behavior from enemies, and even illness or despair. The setting of the psalm remains vague which contributes to the psalm's wide-ranging application. What can be known for certain is that the psalmist cried out to God for help, and God heard the sound of his cries.
• "YHWH's anointed": Scholars have debated whether מְשִׁיחוֹ (his [YHWH’s] anointed) refers to a king or to YHWH’s chosen people. We prefer the view of most scholars that the מָשִׁיחַ refers to a king. David, the speaker, is probably referring to himself at this point. See The Identity of the "Anointed" in Ps 28:8b for a detailed discussion.
• YHWH is referred to as the psalmist's rock, strength, shield, saving refuge, and the strength of his people. Throughout, YHWH is depicted as the one in whom the psalmist can take refuge and find protection (cf. Pss 61:2-4; 62: 6-8; 91:2; 144:1-2; etc.).
• The people referred to in the psalm are most likely Israel because they are described as "YHWH's possession" (Deut 4:20, 9: 26, 29; Exod 34:9; cf. also Barnes 1869, 246).
• Although they are not named, the enemies in this psalm are referred to as "wicked people" and "evildoers". They are also described as "those who speak peace with their neighbors but [speak] evil in their hearts." 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. Their fate is to be destroyed by YHWH. All of the above descriptors most likely refer to the same group of people.
• Neighbor (v. 3) is not a participant in this psalm, but it is used to refer to those who have "some level of association" with the psalmist's enemies. The association may be geographical, circumstantial, social, or even personal.
• In this psalm, the phrase "Those who go down to the Pit" (v. 1) does not represent a participant for it does not function as an agentive subject of a verb. Instead, the phrase represents an outcome which the psalmist wishes to avoid. He recognizes that without God's help he will be unable to escape death. In fact, David employs the same phrase in Ps 30:3 to acknowledge that God has saved him from death: "O Lord, you have brought up my soul from Sheol; you restored me to life from among those who go down to the pit" (Ps 30:3, ESV. See participant analysis of Ps 88 in which the phrase "those who go down to the Pit" is part of the participant set list).

• Tracking Text
• Relations
• Distribution

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

Participant analysis notes related to the speaker(s)

• The shift from addressing YHWH directly to referring to him in the third person along with the progression from desperate prayer (vv. 1-4) to confidence (v.5) and praise (v.6) have led scholars to disagree on the speaker for vv. 5-9.

• vv.5-9. The psalmist or a priest or temple servant as the speaker(s)?

According to Craigie, David is the speaker for vv.1-4 and vv. 6-7, and a priest or temple servant is the speaker for vv. 5, 8-9. On this view, the psalmist presents his prayer to YHWH in vv. 1-4. Then, in v.5, the priest or temple servant declares divine judgment against the psalmist’s enemies. In vv. 6-7, the psalmist offers thanksgiving and praise to YHWH. The priest or temple servant concludes Psalm 28 with a declaration and prayer for YHWH's people (vv.8-9) (Craigie 2004, 237). However, the text itself does not present any indication that an oracle occurred, and this assumption is not necessary to make sense of the psalm; therefore, we have favored the view that the psalmist is the speaker for the whole psalm (cf. Alexander 1864, 131; Delitzsch 1883, 441; Berry 1915, 211; Kidner 1973, 122-124; Futato 2009, 118; Ross 2011, 648; Selderhuis 2015, 221; etc.).

Participant analysis notes related to the addressee(s)

• Psalm 28 concludes as it began, with prayer. In vv. 1-4, the psalmist prays for himself, and in v. 9 he prays for the people. Therefore, YHWH is addressed directly in vv. 1-4, 9.

• vv.5-8: The people, YHWH, or the psalmist as the addressee(s)?
• The shift from addressing YHWH directly to referring to him in the third person has led scholars to disagree on the addressee for vv. 5-8.
  • The people the addressee for vv. 5-8 is the simplest and our preferred option. After praying to YHWH (vv.1-4), the psalmist addresses The people ( vv. 5-8). Ross explains, "V. 5 is an expression of confidence delivered to the congregation and may fit with the praise section which also addresses the congregation (vv. 6-8)" (Ross 2011, 640; Broyles 1999, 148-149).
  • However, some scholars challenge the view that the addressee is the people and propose that the addressee is either a prophet or a priest.
  • In contrast to the above position, scholars who see the speaker in vv. 5-9 as a priest or a temple servant propose a change in addressee in vv. 5-8 (Craigie 2004, 237; Jacobson and Tanner 2014, 273). The priest or temple servant hears the psalmist's prayer and receives an oracle of divine judgment on the psalmist's enemies. He then delivers this oracle to The psalmist (v. 5). Next, the psalmist directs thanksgiving and praise to YHWH in vv. 6-7 (YHWH would be spoken of in the third person). Finally, the priest prays to YHWH on behalf of the people (vv.8-9 - YHWH would be spoken of in the third person in v. 8, but he would be addressed directly in v.9). This alternative is based on a liturgical interpretation of the psalm in which an oracle of salvation occurred. Nevertheless, the text of Psalm 28 does not contain evidence of an oracle, nor is one necessary in order to make sense of the psalm. One alternative is that the psalmist was so confident in YHWH's future answer that he wrote with certainty of being heard. Or, what is more likely is that the psalmist recalled God's answer to his prayer and recorded it after the fact.

Participant Relations Diagram

The relationships among the participants may be abstracted and summarized as follows:

Participant Analysis Summary Distribution

Macrosyntax

  What is Macrosyntax?

Macrosyntax Diagram

  Legend

Macrosyntax legend
Vocatives	Vocatives are indicated by purple text.
Discourse marker	Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text.
	The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
	The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses.
Subordinating conjunction	The subordinating conjunction is indicated by teal text.
	Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate.
Coordinating conjunction	The coordinating conjunction is indicated by blue text.
	Coordination is indicated by a solid blue line connecting the coordinating clauses.
	Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
	Marked topic is indicated by a black dashed rounded rectangle around the marked words.
	The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence	Marked focus (if one constituent) or thetic sentences are indicated by bold text.
	Frame setters are indicated by a solid gray rounded rectangle around the marked words.
[blank line]	Discourse discontinuity is indicated by a blank line.
[indentation]	Syntactic subordination is indicated by indentation.
	Direct speech is indicated by a solid black rectangle surrounding all relevant clauses.
(text to elucidate the meaning of the macrosyntactic structures)	Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text*	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

(Click diagram to enlarge)

• Divisions
• Word Order
• Vocatives
• Discourse Markers
• Conjunctions

• vv. 1-2. The paragraph starts with אֵ֘לֶ֤יךָ ("to you") as a marked focus followed by the vocative יְהוָ֨ה (YHWH), and it concludes with ב + infinitive verbs (cf. vv. 2c and 2d). This paragraph is characterized by the presence of subordinating elements (פֶּן and ב + infinitive verbs) and vocatives (this is the only section of the psalm with vocatives). This paragraph begins with two vocatives and ends with two subordinating elements. This symmetry may serve to create a structural unit for the first paragraph.
• vv. 3-5. The new paragraph is indicated by the shift from ב + infinitive verbs to the negation yiqtol (אַל־תִּמְשְׁכֵ֣נִי - "do not drag me"), which functions as an imperative. The preposed causal כִּי (i.e., cataphoric כִּ֤י) joins v. 5 with vv. 3-4, creating topic continuity throughout this paragraph. Hence, in Psalm 28:5 there is no surprise that the psalmist's enemies disregard YHWH's works. The content of the preposed כִּי clause (the enemies do not regard the deeds of YHWH and the work of his hands) is inferable from vv. 3-4 (the enemies' deeds, works, and practices are evil). Yet, the causal relationship with its result (YHWH will tear them down and not build them up) is newly asserted.<refDancygier and Sweetser 2005, 181-182; Locatell 2017, 96-97.</ref>
• vv. 6-9. The exclamatory expression of praise בָּר֥וּךְ (Blessed be YHWH!) indicates the new paragraph (cf. NICOT 2014, 277 for more information on this exclamation). It also "marks the turning point of the poem: the imploring 'Hear the sound of my pleading' (verse 2) is now an accomplished fact." The praise is accompanied by the כִּ֤י clause which gives the reasons for the praise. This section draws attention to YHWH, the divine name occurs in vv. 6a, 7a, and 8a. There is also a marked focus (בּוֹ "in him") emphasizing YHWH as the one in whom the psalmist trusted. In v. 9, YHWH is addressed directly as the psalmist prays for the people, who are first mentioned in v. 8a. This paragraph is characterized by a string of seven waws which are interrupted in two key instances: first in v. 8a to refer to YHWH as the people's strength, and second in v. 9a to ask YHWH to save his people.

• v. 1a. The prepositional phrase אֵ֘לֶ֤יךָ is fronted for focus. This focus has a restrictive sense. In other words, "It is to YHWH (and no one else) that I cry out." The prepositional phrase highlights the psalmist's sole dependence on YHWH for help. Moreover, the position of the vocative יְהוָ֨ה as the second constituent of v. 1 reinforces the fronting of אֵ֘לֶ֤יךָ for marked focus. This fronting is also reinforced poetically. The word order in vv. 1a and 2b forms a chiasm (prepositional phrase, verb // verb, prepositional phrase): (A) אֵ֘לֶ֤יךָ (To you) (B) אֶקְרָ֗א (I cry out) // (B') בְּשַׁוְּעִ֣י (when I cry for help) (A') אֵלֶ֑יךָ (to you). The information structure of verse 1 is especially attention-grabbing. The marked focus אֵ֘לֶ֤יךָ, the two vocatives יְהוָ֨ה and צוּרִי֮, and the wordplay between תֶּחֱרַ֪שׁ and תֶּֽחֱשֶׁ֥ה (cf. note on poetic structure) highlight the psalmist's desire for God's help.
• v. 4c. The fronting of כְּמַעֲשֵׂ֣ה in v. 4c is most likely the result of poetic structure. V. 4a and v. 4c start and end with תֶּן־לָהֶ֣ם, and the second constituent of v. 4a is structurally similar to the first constituent of v. 4c (verb-prepositional phrase, כְּ-noun // כְּ-noun, verb-prepositional phrase). Therefore, the fronting of כְּמַעֲשֵׂ֣ה (v. 4c) can be explained poetically as structural chiasm.
  • v. 4a: (A) תֶּן־לָהֶ֣ם - Give to them (B) כְּ + פָעֳלָם֮ that which is according to their deeds,
  • v. 4c: (B') כְּ + מַעֲשֵׂ֣ה that which is according to the work of their hands (A') תֶּן־לָהֶ֣ם - Give to them.
• v. 7b. בּוֹ בָטַח לִבִּי - "In him (=YHWH) my heart trusted" - The prepositional phrase בּ֤וֹ is fronted for focus. This focus has a restrictive sense. In other words, "It is in YHWH (and not in myself or in any other) that my heart trusted" >> "In him (and no one else) my heart trusted." About this word order, Goldingay commented that the fronting of בּוֹ is likely placing "emphasis on the question of whom or what one trusts rather than on whether one trusts or doubts."
• v.7d. The fronting of וּֽמִשִּׁירִ֥י in v. 7d is likely the result of poetic structure. The word order in v. 7cd forms a chiasm (verb belonging to the semantic domain of praise, noun with suffix pronoun // noun with suffix pronoun, verb belonging to the semantic domain of praise):
  • v. 7c: (A) וַיַּעֲלֹ֥ז - exulted (B) לִבִּ֑י - my heart,
  • v. 7d: (B') וּֽמִשִּׁירִ֥י - and with my song (A') אֲהוֹדֶֽנּוּ - I will praise him.

Morphologically, we have a tail-head linkage. The first word of v. 7d (וּֽמִשִּׁירִ֥י - and with my song) is a noun with suffix pronoun just as the last word of v. 7c (לִבִּ֑י my heart).

• v.8b. The fronting of the predicate complement מָ֘עֹ֤וז יְשׁוּע֖וֹת מְשִׁיח֣וֹ (the saving refuge for his anointed) is likely the result of poetic structure. The word order in the b-line is arranged to form a chiasm with the a-line (subject, predicate complement // predicate complement, subject). In addition, the repetition of the root עז reinforces the bond between both lines.
  • v. 8a: (A) הוָ֥ה - YHWH (B) עֹֽז־לְעַמּו
  • v. 8b: (B') הֽוּא - he (A') וּמָ֘עֹ֤וז יְשׁוּע֖וֹת מְשִׁיח֣וֹ - and the saving refuge for his anointed

• v. 1a. The vocative יְהוָ֨ה (YHWH) is the second constituent, which may suggest the preceding entity אֵ֘לֶ֤יךָ ("to you") is focused (see Miller 2010, 357 and 359. Cf. also Ps 91:9a for a similar case. The clause אֵלֶ֣יךָ יְהוָ֣ה אֶקְרָ֑א also occurs in Psalm 30:9).
• v. 1b. The vocative צוּרִי֮ (my rock) is clause-initial of direct address. This vocative identifies who YHWH is in relation to the psalmist; i.e., the psalmist appeals to YHWH as his protector (=rock). The use of צוּרִי indicates the psalmist "has a history of being secured by the Lord. It also indicates that in previous experiences it was God alone who protected him from his enemies." God was the only one who could shelter and protect the psalmist.

• v. 5a. There are two main options for interpreting the discourse particle כִּי, translated as since, in v. 5a.
  • Option 1: The כִּי clause may be interpreted as referring back to v. 4d resulting in the following translation: "Pay them their due, for they give no thought to what God does, nor to the work of his hands" (vv. 4d-5ab). Verse 5c would then be an independent statement translated as either an expression of confidence ("He will pull them down, not build them up") or a prayerful desire ("May he break them down, not build them up"; "Let him overthrow them and keep them prostrate!"). In this rendering, the כִּי clause elaborates the psalmist's request that YHWH would repay the wicked for their dealings. It thus draws attention to the psalmist's own sense of justice. Based on what he has observed from the wicked, the psalmist requests justice from YHWH. For support of this reading of כִּי, you may confer with Perowne 1871, 260; Delitzsch 1883, 440 and 443; Buttenwieser 1969, 828; and Terrien 2003, 270. For modern translations, you may confer with JPS 1985 and REB.
  • Option 2: The כִּי clause provides the reasoning for what is expressed in the following clause (v. 5c). Locatell refers to this use of כִּי as preposed causal כִּי. Hence, the כִּי clause in v. 5a would be connected to v. 5c resulting in the following translation: "Since they do not regard the deeds of YHWH and the work of his hands, he will tear them down and not build them up." As Wilson notes, "they [enemies] disregard the 'works of the LORD' and ignore 'what his hands have done' (lit.,'the deeds of his hands'). As a consequence of their rejection of him, Yahweh will treat them like a conquering king treats a rebellious city: He will 'tear them down' and will 'never build them up again.'" Instead of focusing on the psalmist's appraisal of the wicked, this rendering includes an acknowledgement of YHWH's justice and that he will not leave the guilty unpunished (cf. Prov 11:21; 12:7; Ps 62:12).
  • Although both options are plausible, we prefer option 2 along with a majority of scholars. Three main reasons inform our preferred position. First is the shift in person that occurs between vv. 4 and 5. The psalm moves from addressing YHWH in 2nd person (vv. 1-4) to referring to YHWH in 3rd person (v. 5). Second is the shift in modality from v. 4 to v. 5. The psalm moves from imperative verbs (v. 4) to indicative verbs (v. 5). Third is the poetic structure of v. 5a and v. 5c. Verse 5 is bracket by the repetition of the negative particle לֹא (v. 5ac) and the wordplay between יָבִ֡ינוּ (v. 5a) and יִבְנֵֽם (v. 5c). These words connect the enemies' behavior in v. 5ab (disregard for YHWH's deeds and the work of his hands) with its consequence in v. 5c (YHWH will not build them up).

• Coordinating clauses within a line: v. 5 (וְלֹ֣א); v. 7 (וְנֶעֱזָ֥רְתִּי); v. 9 (וְ֝נַשְּׂאֵ֗ם).
• Coordinating lines within a verse: v. 1 (וְ֝נִמְשַׁ֗לְתִּי); v. 5 (וְאֶל); v. 7 (וַיַּעֲלֹ֥ז and וּֽמִשִּׁירִ֥י); v. 8 (וּמָ֘עֹ֤וז); v. 9 (וּבָרֵ֥ךְ and וּֽרְעֵ֥ם).
• In this psalm, waw never coordinates verses; no verse begins with waw.

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Speech Act Analysis

What is Speech Act Analysis?

The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.

For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.

• Summary Visual
• Analysis Chart

Summary Visual

Speaker		Verses		Speech Act Sections				Addressee
David		v. 1 By David. To you, YHWH, I cry out; my rock, do not be deaf to me, lest you be silent to me, and I become like those who go down to the Pit.	PETITION (vv.1–5)				YHWH
		v. 2 Hear the sound of my supplications when I cry to you for help, when I lift up my hands toward your holy inner sanctuary.	Hear the sound of my supplications! Repay the wicked according to their deeds.
		v. 3 Do not drag me away with wicked people, with evildoers, those who speak peace with their neighbors but [speak] evil in their hearts.		Supporting statements - The wicked are duplicitous and deserving of destruction. - (But I am not.)
		v. 4 Give to them that which is according to their deeds and according to the evil of their practices! Give to them that which is according to the work of their hands! Repay them their dealings!
		v. 5 Since they do not regard the deeds of YHWH and the work of his hands, he will tear them down, and he will not build them up.
		v. 6 Blessed be YHWH! For he has heard the sound of my supplications.	ANSWER (vv.6–7)				The people
		v. 7 YHWH is my strength and my shield. In him my heart trusted, and I was helped, and my heart exulted, and with my song I will praise him.		YHWH has heard! Supporting statement I trusted in him, I was helped, and now I will praise him.
		v. 8 YHWH is the strength of his people, and he is the saving refuge for his anointed.	BLESSING (=INTERCESSORY PRAYER) (vv.8–9)				YHWH
		v. 9 Save your people and bless your possession, and shepherd them and carry them forever!	Bless your people forever!

Speech Act Analysis Chart

The following chart is scrollable (left/right; up/down).

  Legend

Verse	Hebrew	CBC	Sentence type	Illocution (general)	Illocution with context	Macro speech act	Intended perlocution (Think)	Intended perlocution (Feel)	Intended perlocution (Do)
Verse number and poetic line	Hebrew text	English translation	Declarative, Imperative, or Interrogative Indirect Speech Act: Mismatch between sentence type and illocution type	Assertive, Directive, Expressive, Commissive, or Declaratory Indirect Speech Act: Mismatch between sentence type and illocution type	More specific illocution type with paraphrased context	Illocutionary intent (i.e. communicative purpose) of larger sections of discourse These align with the "Speech Act Summary" headings	What the speaker intends for the address to think	What the speaker intends for the address to feel	What the speaker intends for the address to do

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text*	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Verse	Text (Hebrew)	Text (CBC) The Close-but-clear translation (CBC) exists to provide a window into the Hebrew text according to how we understand its syntax and word-to-phrase-level semantics. It is designed to be "close" to the Hebrew, while still being "clear." Specifically, the CBC encapsulates and reflects the following layers of analysis: grammar, lexical semantics, phrase-level semantics, and verbal semantics. It does not reflect our analysis of the discourse or of poetics. It is not intended to be used as a stand-alone translation or base text, but as a supplement to Layer-by-Layer materials to help users make full use of these resources.	Sentence type	Illocution (general)	Illocution with context	Macro speech act	Macro speech act	Macro speech act	Intended perlocution (Think)	Intended perlocution (Feel)	Intended perlocution (Do)	Speech Act Notes
1	לְדָוִ֡ד	By David.	Superscription	Superscription	Superscription	Petitioning to be heard.	Petitioning to be heard.	Petition
	אֵ֘לֶ֤יךָ יְהוָ֨ה ׀ אֶקְרָ֗א	To you, YHWH, I cry out;	Declarative	Assertive	Invoking YHWH				YHWH will acknowledge David's cry for help	YHWH will have compassion on David's suffering	YHWH will hear David's cry for help YHWH will repay the wicked according to their deeds
	צוּרִי֮ אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי	my rock, do not be deaf to me,	Imperative	Directive	Petitioning YHWH to hear or else God's silence would cause the psalmist to become like the dead.
	פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי	lest you be silent to me,
	וְ֝נִמְשַׁ֗לְתִּי עִם־י֥וֹרְדֵי בֽוֹר׃	and I become like those who go down to the Pit.
2	שְׁמַ֤ע ק֣וֹל תַּ֭חֲנוּנַי	Hear the sound of my supplications	Imperative	Directive	Petitioning YHWH to hear when he cries for help and prays.
	בְּשַׁוְּעִ֣י אֵלֶ֑יךָ	when I cry to you for help,
	בְּנָשְׂאִ֥י יָ֝דַ֗י אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃	when I lift up my hands toward your holy inner sanctuary.
3	אַל־תִּמְשְׁכֵ֣נִי עִם־רְשָׁעִים֮	Do not drag me away with wicked people,	Imperative	Directive	Petitioning YHWH to not be judged together with the wicked who are workers of evil, masking their true intentions with friendly speech.	Petitioning for God's judgment on the wicked.	Basis for the petition to be heard: YHWH judges people rightly (there is an implied petition that YHWH would not condemn David to the wicked's fate, namely, permanent destruction).
	וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן	with evildoers,
	דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם	those who speak peace with their neighbors
	וְ֝רָעָ֗ה בִּלְבָבָֽם׃	but [speak] evil in their hearts.
4	תֶּן־לָהֶ֣ם כְּפָעֳלָם֮	Give to them that which is according to their deeds	Imperative	Directive	Petitioning YHWH to judge the wicked based on their deeds and practices.
	וּכְרֹ֪עַ מַֽעַלְלֵ֫יהֶ֥ם	and according to the evil of their practices!
	כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם	Give to them that which is according to the work of their hands!	Imperative	Directive	Petitioning YHWH to judge the wicked based on the work of their hands.
	הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם׃	Repay them their dealings!	Imperative	Directive	Petitioning YHWH to give the wicked what they deserve.
5	כִּ֤י לֹ֤א יָבִ֡ינוּ אֶל־פְּעֻלֹּ֣ת יְ֭הוָה	Since they do not regard the deeds of YHWH	Declarative	Assertive	Explaining the reason for the enemies' destruction, namely, their disregard towards YHWH's deeds and the work of his hands.	Explaining the reason for the enemies' destruction.
	וְאֶל־מַעֲשֵׂ֣ה יָדָ֑יו	and the work of his hands,
	יֶ֝הֶרְסֵ֗ם וְלֹ֣א יִבְנֵֽם׃	he will tear them down, and he will not build them up.	Declarative	Assertive	Professing confidence that YHWH will destroy the enemies.	Professing confidence that YHWH will destroy the enemies.
6	בָּר֥וּךְ יְהוָ֑ה	Blessed be YHWH!	Declarative	Expressive	Praising YHWH.	Praising YHWH for hearing his supplications.	Praising YHWH for deliverance from death.	Answer	The people will acknowledge how YHWH helped the psalmist	The people will feel confident in YHWH's ability to help his people when they cry out for help	The people will celebrate with the psalmist and will trust in YHWH	Indirect speech acts. v.6a: בָּר֥וּךְ יְהוָ֑ה Often a direct act of calling people to praise or asserting the praiseworthiness of someone is an indirect act of praise itself. In v. 6, the phrase בָּר֥וּךְ יְהוָ֑ה (Blessed be YHWH!) is a directive (asserting that "YHWH is worthy of praise!") that functions as an act of praise. To bless God is “to declare God to be the source of the special power = to praise God” (HALOT). God has shown himself to be the source of special power for David as he has answered David’s prayer for help. So, David is declaring God to be the source of help during his time of need. However, David’s declaration is also an expression of praise and a testimony of God’s goodness. Furthermore, the formula for blessing YHWH “functions as a way of expressing the admiration and joy of the speaker in the face of a wonderful act of God and to call the attention of others to [his] trustworthiness” (Towner 1968, 388). Therefore, through the formula for blessing, David declares God as the source of blessing. In addition, David expresses his praise, admiration, and joy as he experienced God’s help. Moreover, the people are the addressees of v. 6, so the formula for blessing also offers to the people a “testimony to the goodness of God, especially as that goodness is revealed in the matter at hand” (Towner 1968, 388).
	כִּי־שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃	For he has heard the sound of my supplications.	Declarative	Assertive	Explaining the reason for the praise, namely, that YHWH answered his supplications.
7	יְהוָ֤ה ׀ עֻזִּ֥י וּמָגִנִּי֮	YHWH is my strength and my shield.	Declarative	Assertive	Asserting who YHWH is to him.	Professing trust in YHWH as his strength and protection.
	בּ֤וֹ בָטַ֥ח לִבִּ֗י וְֽנֶ֫עֱזָ֥רְתִּי	In him my heart trusted, and I was helped,	Declarative	Assertive	Recounting his experience in which he trusted YHWH, YHWH helped him, and his heart rejoiced.
	וַיַּעֲלֹ֥ז לִבִּ֑י	and my heart exulted,
	וּֽמִשִּׁירִ֥י אֲהוֹדֶֽנּוּ׃	and with my song I will praise him.	Declarative	Expressive	Expressing intention to praise YHWH.	Expressing intention to praise YHWH.
8	יְהוָ֥ה עֹֽז־*לְעַמּוֹ*	YHWH is the strength of his people,	Declarative	Assertive	Asserting who YHWH is to YHWH's people.	Professing trust in YHWH as the strength and protection of YHWH's people.	Petitioning YHWH to care for his people on the basis that YHWH is their strength and protection.	Blessing (=intercessory prayer)	YHWH will acknowledge David's intercessory prayer	YHWH will feel committed to save, bless, and care for his people	YHWH will save, bless, and care for his people forever	V. 8a: ** for emendation see exegetical issue The Text of Ps 28:8a (MT: לָ֑מוֹ)
	וּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא׃	and he is the saving refuge for his anointed.	Declarative	Assertive	Asserting who YHWH is to YHWH's anointed.
9	הוֹשִׁ֤יעָה ׀ אֶת־עַמֶּ֗ךָ	Save your people	Imperative	Directive	Petitioning YHWH to save YHWH's people.	Petitioning YHWH to save, bless, shepherd, and carry his people forever.
	וּבָרֵ֥ךְ אֶת־נַחֲלָתֶ֑ךָ	and bless your possession,	Imperative	Directive	Petitioning YHWH to bless YHWH's own people.
	וּֽרְעֵ֥ם וְ֝נַשְּׂאֵ֗ם עַד־הָעוֹלָֽם׃	and shepherd them and carry them forever!	Imperative	Directive	Petitioning YHWH to shepherd and take care of YHWH's people forever.

Emotional Analysis

  What is Emotional Analysis?

This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.

For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.

• Analysis
• Think-Feel-Do
• Circumplex

Emotional Analysis Chart

  Legend

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text*	Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text*	Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.

Verse	Text (Hebrew)	Text (CBC)	Proposition (Emotional Analysis)	The Psalmist Feels	Emotional Analysis Notes
1	לְדָוִ֡ד	By David.	David cries out to YHWH, YHWH ignores David, YHWH is silent to David, and David dies	• Fearful for his life because without YHWH's help he will die. • Fearful that YHWH may not respond. The presence of two vocatives ("YHWH" and "my rock") may serve to highlight the urgency of David's call for help • Secure under YHWH's care • Confident in YHWH's ability to help him	• The metaphor צוּרי (my rock) describes God as the one who gives shelter, refuge, and protection to his people. In his distress, the psalmist cries out to the Lord addressing him as his rock. This word usually indicates trust. צור “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” (Basson 2006, 125). • "The dead” are referred to as "those who go down to the Pit" (ירד בור) (TDOT. Cf. also Isa 38:18 and Ezk 26:20). A בור (cistern, pit) "drops precipitously from above, like a shaft-tomb. No one could extricate himself from such a cistern" (Keel 1997, 70). 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). Hence, his "fear is this: if God were silent, then he would be one of the dead" (Craigie 2004, 238). • The presence of two vocatives ("YHWH" and "my rock") may serve to highlight the urgency of David's call for help.
	אֵ֘לֶ֤יךָ יְהוָ֨ה ׀ אֶקְרָ֗א	To you, YHWH, I cry out;
	צוּרִי֮ אַֽל־תֶּחֱרַ֪שׁ מִ֫מֶּ֥נִּי	my rock, do not be deaf to me,
	פֶּן־תֶּֽחֱשֶׁ֥ה מִמֶּ֑נִּי	lest you be silent to me,
	וְ֝נִמְשַׁ֗לְתִּי עִם־י֥וֹרְדֵי בֽוֹר׃	and I become like those who go down to the Pit.
2	שְׁמַ֤ע ק֣וֹל תַּ֭חֲנוּנַי	Hear the sound of my supplications	YHWH hears David's supplications David cries to YHWH for help, David prays to YHWH	• Desperate on account of his affliction • Desperate for YHWH's help • Deep distress • Confident in YHWH's ability to help him • Dependent on YHWH in his plea for mercy • Hopeful that YHWH will hear his appeal	• "for help" in "David cries to YHWH for help" was carried over to the proposition column because it is part of the semantics of שָׁוַע (Cf. similar case in CGs - נפלאות). • The Hebrew verb שָׁוַע "cry for help, plead for relief, i.e., ask or request something, with a focus that the asking is intense or desperate, imploring for aid in a difficult or dangerous situation (Job 19:7; 24:12; 29:12; 30:20, 28; 35:9; 36:13; 38:41)" (DBLH). "The intensity of the action conveyed by šāwaʿ is aptly illustrated by the fact that the verb occurs only in the Piel" (TWOT). Considering that שׁוע is a cry for help, a cry in times of hardship (cf. SDBH), the use of שׁוע in Ps 28:2 highlights the psalmist's need for God's help. In other words, the psalmist does not simply “cry/call” (קרא - v.1a) to God, but "shrieks" or “screams out” (שוע) in desperation, distress (Tucker 2018, 50. Cf. also Jonah 2:3 for a similar case). • "When I lift up my hands" (בְּנָשְׂאִי יָדַי) signals a gesture of prayer (cf. TDOT). The meaning of the gesture is submission and hopeful appeal" (Walton 2009, 344). • 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. David's gesture of lifting up his hands in prayer toward the דְּבִיר (where YHWH's presence was located) illustrates David's dependence upon YHWH.
	בְּשַׁוְּעִ֣י אֵלֶ֑יךָ	when I cry to you for help,
	בְּנָשְׂאִ֥י יָ֝דַ֗י אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃	when I lift up my hands toward your holy inner sanctuary.
3	אַל־תִּמְשְׁכֵ֣נִי עִם־רְשָׁעִים֮	Do not drag me away with wicked people,	YHWH condemns David along with the wicked	• Concerned at any seeming appearance that he is associated with the wicked • Concerned that he will be condemned with the wicked • Desire to dissociate himself from the wicked • Determined to dissociate himself from deceitful people and hypocrites • Aversion towards the behavior of the wicked • Confident YHWH will judge all humankind • Dependent on YHWH in his request that his life will not be condemned, taken away with the wicked.	• The psalmist describes his enemies' character as a ground for his separation from them and God's judgment upon them. The wordplay between רֵעֵיהֶם (their neighbors) and רָעָה (evil) in v. 3cd highlights the enemies' hypocritical character: • דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם - those who speak peace with their neighbors • וְ֝רָעָ֗ה בִּלְבָבָֽם׃ - but [speak] evil in their hearts
	וְעִם־פֹּ֪עֲלֵ֫י אָ֥וֶן	with evildoers,
	דֹּבְרֵ֣י שָׁ֭לוֹם עִם־רֵֽעֵיהֶ֑ם	those who speak peace with their neighbors
	וְ֝רָעָ֗ה בִּלְבָבָֽם׃	but [speak] evil in their hearts.
4	תֶּן־לָהֶ֣ם כְּפָעֳלָם֮	Give to them that which is according to their deeds	YHWH gives the wicked what they deserve	• Desire divine justice • Abhorrence towards the wicked • Aversion towards the behavior of the wicked • Disdain for the wicked's works and deeds	• The enemies whom David disdains are, in his estimation, deserving of punishment. • The psalmist's plea for just retribution is underscored by the placement of the words הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם (“Repay them their dealings”) in the center of the psalm (46 prosodic words come before and 46 prosodic words come after).
	וּכְרֹ֪עַ מַֽעַלְלֵ֫יהֶ֥ם	and according to the evil of their practices!
	כְּמַעֲשֵׂ֣ה יְ֭דֵיהֶם תֵּ֣ן לָהֶ֑ם	Give to them that which is according to the work of their hands!
	הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם׃	Repay them their dealings!
5	כִּ֤י לֹ֤א יָבִ֡ינוּ אֶל־פְּעֻלֹּ֣ת יְ֭הוָה	Since they do not regard the deeds of YHWH	The wicked disregard YHWH's deeds and work, YHWH destroys the wicked	• Secure for YHWH will destroy the wicked • Confident in YHWH's fair judgement • Confident the wicked will not last	• The enemies' disregard of YHWH's deeds and works is, in the psalmist's estimation, deserving of punishment. Through the use of wordplay, the poetry highlights the psalmist's plea for just retribution as well as the result of judgment on the wicked, namely, their destruction. The wordplay between לֹא יָבִינוּ (they do not regard) and לֹא יִבְנֵם (he will not build them up). These words link together the enemies' behavior (disregard for YHWH's deeds and the work of his hands) with its consequence (YHWH will destroy them). "Poetic justice is underscored by this play on words" (Futato 2009, 117).
	וְאֶל־מַעֲשֵׂ֣ה יָדָ֑יו	and the work of his hands,
	יֶ֝הֶרְסֵ֗ם וְלֹ֣א יִבְנֵֽם׃	he will tear them down, and he will not build them up.
6	בָּר֥וּךְ יְהוָ֑ה	Blessed be YHWH!	YHWH is blessed YHWH hears David's supplications	• Joyful because YHWH heard and answered him • Grateful • Secure and confident in the refuge and strength that YHWH provides • Desire to praise YHWH with his [psalmist's] song (v.7d)	• The formula for blessing YHWH (בָּר֥וּךְ יְהוָ֑ה - Blessed be YHWH!) “functions as a way of expressing the admiration and joy of the speaker in the face of a wonderful act of God and to call the attention of others to [his] trustworthiness” (Towner 1968, 388). Therefore, through the formula for blessing, David declares God as the source of blessing. In addition, David expresses his praise, admiration, and joy as he experienced God’s help.
	כִּי־שָׁ֝מַע ק֣וֹל תַּחֲנוּנָֽי׃	For he has heard the sound of my supplications.
7	יְהוָ֤ה ׀ עֻזִּ֥י וּמָגִנִּי֮	YHWH is my strength and my shield.	YHWH is David's strength and protection. David trusts YHWH, and David is helped, and David rejoices and praises YHWH		• The word מָגֵן (shield) is associated with protection (SDBH). The psalmist regards YHWH as his source of strength (עֻזִּ֥י) and protection. • David's heart trusted YHWH. Trusting YHWH implies having confidence in YHWH (cf. SDBH). • The verb עלז means “to rejoice, to exult, to gloat” (SDBH). This verb "describes 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]) (TWOT. Cf. also Ross 2011, 647). • ". . . with my song I will praise him": In the ancient Near East, music symbolized joy (Zwickel 2017, 98). At the beginning, the psalmist feared that he would die. He cried out to YHWH, he trusted YHWH, and he was helped. Now, the psalmist expresses his intention to joyfully praise YHWH.
	בּ֤וֹ בָטַ֥ח לִבִּ֗י וְֽנֶ֫עֱזָ֥רְתִּי	In him my heart trusted, and I was helped,
	וַיַּעֲלֹ֥ז לִבִּ֑י	and my heart exulted,
	וּֽמִשִּׁירִ֥י אֲהוֹדֶֽנּוּ׃	and with my song I will praise him.
8	יְהוָ֥ה עֹֽז־*לְעַמּוֹ*	YHWH is the strength of his people,	YHWH is Israel's strength, and YHWH is his anointed's protection	• Secure in the refuge and strength that YHWH provides • Confident in YHWH as the strength of his people	• The word מָעֹוז is "associated with protection and security and often used as an epithet for God -- fortress; refuge" (SDBH). • V. 8a: ** for emendation see exegetical issue The Text of Ps 28:8a (MT: לָ֑מוֹ)
	וּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא׃	and he is the saving refuge for his anointed.
9	הוֹשִׁ֤יעָה ׀ אֶת־עַמֶּ֗ךָ	Save your people	YHWH saves, blesses, leads, protects, provides, and cares for Israel.	• Confident in YHWH's ability and faithfulness to save, bless, shepherd, and carry his people • Secure in the refuge and strength that YHWH provides • Desire YHWH's blessings over YHWH's people • Care for the people's well-being	• The word הֹושִׁיעָה (v. 9a) along with the words צוּרִי (v.1b) מָגִנִּי (v.7a), מָעֹוז (v.8a), and יְשׁוּעֹות (v.8b) share the same contextual domain of security (cf. SDBH). • Israel is YHWH's 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). The people of Israel were God's inalienable inheritance, and whom he protected (Deut 4:20, 9: 26, 29; Exod 34:9; cf. also Barnes 1869, 246).
	וּבָרֵ֥ךְ אֶת־נַחֲלָתֶ֑ךָ	and bless your possession,
	וּֽרְעֵ֥ם וְ֝נַשְּׂאֵ֗ם עַד־הָעוֹלָֽם׃	and shepherd them and carry them forever!

Summary Visual

(Click visual to enlarge).

Affective Circumplex

  What is the affective circumplex?

The affective circumplex locates emotions on two axes: (1) positive vs. negative valence; and (2) active vs. passive activation. Since emotional terminology often carries unintended cultural connotations, the purpose of the circumplex is to ease translation of emotions across different languages and cultures.

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