Psalm 28 Emotional
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Psalm 28/Emotional
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Don't be deaf to me!
Psalm 28
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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.
Emotional Analysis Chart
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
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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.
