Psalm 28 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 28!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

On The Edge of The Pit (vv. 1-5)

In the first part of the psalm (vv. 1-5), David is deeply distressed and in need of YHWH's help. He asks YHWH to hear and answer his cry for help otherwise he would die (vv. 1-2). David desires to avoid a premature death which "should be the lot of the wicked only." So, he prays for YHWH's fair judgment (vv. 3-5). The wicked are deserving of judgment because they are duplicitous. Their fate is to be destroyed by YHWH. David, on the other hand, is not duplicitous and therefore not deserving of sharing in their fate. Although David feels distressed and fearful for his life, he is confident in YHWH's covenant faithfulness, which includes answering his covenant partners when they cry out for help. David is also confident in YHWH's fair judgement. The wicked will not last (v. 5).

In addition to the similar content that binds these verses together, vv. 1-5 are further bound by the repetition of the consonants אל (6x) at key structural points (vv. 1a, 2b, 2d, 3a, 5a, and 5b) and by the repetition of the noun hand (יָד - vv. 2, 4, and 5).

v. 1

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

Expanded Paraphrase

A psalm written By David. In a time of great affliction at the hands of my enemies, to the point of being near death, I prayed the following prayer:

To you and no one else, YHWH, I cry out; my rock who protects me from danger, when I ask you for protection do not be deaf to me, but instead, hear my prayer, lest you be silent to me, and since you are the only one who can save me from death, I become like those who die prematurely and go down to the Pit, the place of the dead.

Grammatical Diagram

Notes

• See our discussion of לְדָוִד.
• Verse 1 begins with the prepositional phrase to you (אֵלֶיךָ) which introduces the first macrosyntactic unit of the psalm (vv. 1-2). The fronting of the prepositional phrase to you (אֵלֶיךָ) for marked focus highlights the psalmist's sole dependence on YHWH for help. In other words, the Hebrew word order emphasizes "the identity of the only One whose hearing matters," namely, YHWH. After the prepositional phrase, the psalmist invokes YHWH with the use of two vocatives YHWH (יְהוָ֨ה) and my rock (צוּרִי֮).

• The metaphor my rock (צוּרִי֮) (v. 1a) 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.” “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.” Hence, the use of rock (צור) articulates the psalmist’s trust in God’s ability to protect him.
• 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.
• 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.
• 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." 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, and it refers to the world of the dead (SDBH). "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)." 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." 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."
• "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" (SDBH). Hence, the dead are those who go down to the Pit. The following table explores this image of going down to the Pit.

v. 2

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

Expanded Paraphrase

Hear the sound of my supplications when I cry to you for help, when I lift up my hands in prayer toward your holy inner sanctuary, the place where your presence dwells, thereby demonstrating that I am relying exclusively on you, not on any other gods.

Grammatical Diagram

Notes

• 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). 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." 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. 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.

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."
• 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." 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." 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." 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)."

v. 3

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

Expanded Paraphrase

I am crying out for just treatment. I know you judge rightly both the righteous and the wicked. The deceitful wicked, who are my enemies, deserve to be dragged away. But, Do not drag me away and condemn me to death along with wicked people, with evildoers, those who speak peace with their neighbors but [speak] evil in their hearts, who pretend to care for the well-being of their neighbors but secretly wish harm upon them. But I care for the well-being of my neighbors, for your people. I am not like the wicked. So I ask that you do not take away my life with the wicked when you judge them.

Grammatical Diagram

Notes

• 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." 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.
• 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). 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. See the Venn diagram of wicked (רָשָׁע) below:

• Their neighbors (רֵעֵיהֶם) refer to those who have "some level of association" with the psalmist's enemies (SDBH). The association may be geographical, circumstantial, social, or even personal (SDBH).
• The wordplay between רֵעֵיהֶם (their neighbors) and רָעָה (evil) in v. 3cd highlights the duplicitous character of the wicked:

v. 4

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

Expanded Paraphrase

When you hold judgment, Give to them (=the wicked) 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 and demonstrate your justness in also repaying me for my dealings! Bring back on them what they deserve, for your judgment is fair!

Grammatical Diagram

Notes

• v. 4d stands out in three main ways: (1) the centrality of v.4d (הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם - "Repay them their dealings!"); (2) balanced word count (46 prosodic words) before and after v.4d; (3) repeated use of the roots פעל ("deed") and עשה ("work") around v.4d. See the poetic feature Poetic Justice for further discussion.

• 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" (TWOT).
• The noun practice (מַעֲלָל) usually refers to "bad practices of men" (BDB).
• Work (מַעֲשֶׂה): "the focused expenditure of energy in order to do or accomplish a goal or task" (DBLH). The fronting of according to the work of (כְּמַעֲשֵׂ֣ה) in v. 4c is most likely the result of poetic structure. V. 4a and v. 4c start and end with give to them (תֶּן לָהֶם), 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 according to the work of (כְּמַעֲשֵׂ֣ה) 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.

• 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." Following are a few examples of how modern translations have translated הָשֵׁ֖ב גְּמוּלָ֣ם: "give them their deserts" (JPS, 1985); "bring back on them what they deserve" (NIV); "render them their due reward" (ESV); "Give them a taste of what they have done to others" (NLT); "punish them" (NET).
• The verb glossed as to repay is the causative of the verb שׁוּב (Hiphil "to bring back"[HALOT]). 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" (SDBH). 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." The psalmist's prayer is a prayer for YHWH's fair judgment.
• Verse 4 concludes the psalmist's direct address to YHWH (vv. 1-4), whom he will not address directly again until v. 9.

v. 5

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

Expanded Paraphrase

The wicked pursue evil and treat YHWH with contempt. Since they treat YHWH with contempt and do not regard the deeds of YHWH and the work of his hands, he 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 me that he would build me a house (=a dynasty) that would last forever. YHWH will judge me favorably and save me from the fate of the wicked.

Grammatical Diagram

Notes

• 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." 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.
  • Option 2: The כִּי clause provides the reasoning for what is expressed in the following clause (v. 5c). 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) (see below).
• To regard (בין) is often "used to convey the idea of giving attention to God’s deeds" (TDOT). In Ps 28:5, do not regard (לא בין) "means do not think important, think to be of no value, despise." In other words, the wicked do not regard (= they despise) the deeds and works of YHWH; therefore YHWH will destroy them (cf. TDOT). Other translations for the verb they do not regard (לֹ֤א יָבִ֡ינוּ) include, "they care nothing" (NLT); "they do not understand" (NET); "they do not consider" (JPS, 1985); "they pay no heed" (NEB).
• To tear down (הרס) is associated with YHWH's act of judgment, and it means "to destroy," "to overthrow" enemies (Exod 15:7; Jer 1:10; Prov 14:11; HALOT). 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."
• To build (בנה) is also associated with "the 'building' of a family, people, dynasty" (TDOT; 2 Sam 7: 11, 27; Deut 25:9; Ruth 4:11; Ps 89:5). 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.
• Verse 5 is bracket by the wordplay between לֹא יָבִינוּ (they do not regard) and לֹא יִבְנֵם (he will not build them up). This wordplay illustrates the result of the evildoers' deeds, namely, their permanent destruction. The evildoers are repaid fully and properly. Since they did not regard the deeds and works of YHWH, YHWH will not build them up.

In A Strong Refuge (vv. 6-9)

The second part of the psalm (vv. 6-9) is marked by thanksgiving and praise to YHWH for answering David's cry for help (vv. 6-7). Psalm 28 is "no longer mere petition, but petition that has been heard. [It is] no longer mere lament, but lament that has been turned to praise." This section is also marked by blessing (=intercessory prayer). Verses 8 and 9 introduce a corporate concern. As YHWH is the strength of the psalmist (v. 7a), so YHWH is the strength of his people (v. 8a). As YHWH is called the saving refuge of his anointed (v. 8b), so he is now called to "save your people" (v. 9). David, who was blessed by YHWH, desires YHWH's people to be blessed as well. So, he prays that YHWH would save, bless, shepherd, and care for the people forever. The psalm concludes as it began, with prayer. David's distress and fear were replaced by joyful praise and care for the well-being of YHWH's people.

The repetition of the root bless (ברך) in vv. 6 and 9 forms an inclusio which binds this section together. Verses 6-9 are also bound together by the repetition of the divine name YHWH (יְהוָ֤ה - vv. 6a, 7a, 8a), the repetition of the root עז (vv. 7a, 8a, 8b), and the presence of similar contextual domain of security.

v. 6

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

Expanded Paraphrase

YHWH has answered my prayer! So now, I say, Blessed be YHWH! For he has heard the sound of my supplications. He has been faithful to his covenant.

Grammatical Diagram

Notes

• The exclamatory expression of praise Blessed be YHWH! (בָּר֥וּךְ יְהוָ֑ה) introduces a new paragraph which concludes the final section (vv. 6-9) of the psalm. It also "marks the turning point of the poem: the imploring 'Hear the sound of my [supplications]' (verse 2) is now an accomplished fact." The praise is accompanied by the כִּי clause which gives the reasons for the praise. This section (vv.6-9) 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 (cf. note on v.1 for another occurrence of marked focus). 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.

• Verse 6 also marks the major emotional shift in the psalm (cf. below the summary visual of the most significant emotions of Ps 28). The psalmist moved from deep distress/fear to joyful praise. YHWH has heard and answered the psalmist's supplications (v. 2). In the beginning of the psalm, David recognizes that without God's help it would be impossible for him to escape from בֹּור (cistern, pit>>death). Despite David's troublesome circumstances, he trusts YHWH, and YHWH helps him (v.7). In other words, despite David's fear' for his life, he was confident that YHWH would answer him when he cried for help because YHWH is faithful to the covenant he has made with David. The covenant relationship meant David could count on YHWH to answer.

• The following table presents David’s feelings toward the different participants of Ps 28:

• The verb has heard (שָׁ֝מַע) in v. 6 is best represented with a present perfect translation in English (cf. ESV, NIV, NLT, NET, NEB, etc.).

v. 7

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

Expanded Paraphrase

YHWH is my strength and my shield to protect me. In him alone my heart trusted, and because he is faithful to his covenant I was helped. YHWH does not forsake those who trust him. Therefore, because I trusted in him, he delivered me from my affliction, and my heart exulted, and now, as an expression of my joy, with my song I will praise him.

Grammatical Diagram

Notes

• The sequence of verbs in v. 7 conveys a mini-narrative: "When my heart trusted in him (בָטַח), 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).
• 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. 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.

• 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" (SDBH). The following table explores this image of a shield.

• "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])." 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.

v. 8

v.	Hebrew	Close-but-Clear
8a	*יְהוָ֥ה עֹֽז־*לְעַמּוֹ	YHWH is the strength of his people,
8b	וּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא׃	and he is the saving refuge for his anointed.

Expanded Paraphrase

YHWH is not only my strength, but YHWH is also the strength of his people, and he is the saving refuge for me, his anointed king.

Grammatical Diagram

Notes

• *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." For these reasons, we have rendered Ps 28:8a as, יְהוָ֥ה עֹֽז־לְעַמּוֹ ("YHWH is the strength of his people"). For a full analysis of this line, see exegetical issue The Text of Ps. 28:8a. The MT reading (לָמוֹ) and the emendation (לְעַמּוֹ) are represented in the diagram below in pink and blue, respectively.

• Refuge (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" (SDBH). In the OT, Yahweh is often identified as the refuge (מָעֹוז) of his people (cf. Ps 27:1; 2 Sam 22:33; Neh 8:10; Prov 10:25). The following table explores this image of refuge.

• 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.

v. 9

v.	Hebrew	Close-but-Clear
9a	הוֹשִׁ֤יעָה ׀ אֶת־עַמֶּ֗ךָ	Save your people
9b	וּבָרֵ֥ךְ אֶת־נַחֲלָתֶ֑ךָ	and bless your possession,
9c	וּֽרְעֵ֥ם וְ֝נַשְּׂאֵ֗ם עַד־הָעוֹלָֽם׃	and shepherd them and carry them forever!

Expanded Paraphrase

As the king, I am responsible for interceding on the people's behalf. So now, having experienced YHWH's salvation for myself, I pray to YHWH, Save your people who are are also afflicted by enemies. You are the strength and protection of your people. When I was in deep distress, afflicted by enemies to the point of being near death, I cried out to you, and you heard me and answered me, and you delivered me from my enemies. Since you were neither deaf nor silent to me, I did not become like those who go down to the Pit. And, unlike the wicked, I survived. I did not share their fate of permanent destruction. You granted me life so that I would have a long life, and my dynasty would extend forever and ever just as you promised me it would. Blessed are you, YHWH, for you helped me in my distress, and I now ask that you would bless your possession, Israel, whom you chose to be your own people, the sheep of your pasture, and shepherd them. Lead, feed, shelter, and protect them, and pick them up out of their afflictions and carry them to safety forever!

Grammatical Diagram

Notes

• In verse 9, the psalmist returns to addressing YHWH directly (as in vv. 1-4), but instead of praying for himself, the psalmist concludes the psalm with intercession on behalf of YHWH's people.
• 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."
• 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). The people of Israel were God's inalienable inheritance, and whom he protected (Deut. 4:20, 9: 26, 29; Exod 34:9; cf. Barnes 1869, 246). "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." In addition to "inheritance" (NIV), modern translations have translated נַחֲלָה (in Ps 28:9) as "special possession" (NLT), "heritage" (ESV, NRSV), and "nation that belongs to you [YHWH]" (NET).
• 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" (SDBH). A shepherd's professional duties include leading, feeding, sheltering, and protecting the sheep. Hence, the psalmist asks YHWH to shepherd his (YHWH) people. The following table explores this image of shepherd.

• 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" (SDBH). 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" (GNT).
• Indefinite duration >> forever (עַד־הָעֹולָם): The term עֹולָם refers to an indefinite duration of time. In the context of Ps 28, it means "forever" as the psalmist prays that God's care for his people would be never-ending.

Art

Fol. 15v of The Utrecht Psalter.

• "Images of the wicked falling into pits were undoubtedly popular in illuminated Psalters. The Utrecht Psalter (fol. 15v) shows a group of sinners being drawn off by winged demons and thrown into a fiery pit of Hell. The psalmist, standing under a tree, points to the pit with one hand and to an image of the Christ-Logos with the other: 'To you Lord, I call; for if you are silent to me, I shall be like those who go down to the Pit...’ (verse 1)."

• The Stuttgart Psalter (fol. 34v) "is distinctly more irenic: this is a literal interpretation of verse 9 (‘O save your people, and bless your heritage...’) where Christ is sitting on a throne on a hill blessing multitudes of people kneeling before him."

Legends

Grammatical diagram

For legend, click "Expand" to the right

Grammatical Term	Definition	Diagram	Example
Clausal Additions
Subject	The subject performs the action of the active verb or receives the action of a passive verb. With intransitive verbs	Indicated at the beginning of the main clausal line, and followed by a vertical line that crosses over the main clause line (separating the subject from the predicate).
Direct Object	Object that receives the direct action of a (transitive) verb	Indicate with a vertical line up from main clausal line
Predicate adjective/ Subject complement	A word used with a linking verb (ex. "to be"), renaming or restating the subject. Can be a whole prepositional phrase.	Indicate with a vertical slanted line up from the main clausal line. It can be on a stand if it is an embedded clause.
Object Complement	Word following a direct object to state what it has become.	Indicate with a vertical slanted line up from the main clausal line.
Infinitives	Can be subject, adverbial, or an infinitive construct.	Indicate with double vertical lines that cross the main clausal line. If used adverbially (ie. an embedded clause), place on a stand.
Participles	A verbal noun/adjective that can be used in three positions: (1) substantival; (2) attributive; (3) predicative.	Indicate with a round vertical line. Substantival participles are placed on a stand (they are embedded). Attributive participles are placed with a rounded line underneath what is modified.
Modifiers
Adjectives	A word modifying a noun to indicate quality, quantity, extent, or differentiating something from something else.	Indicate with a slanted line down from what is modified.
Adverbs	A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or sentence to express a relation (ex. manner, quality, or time).	Indicate with a slanted line down from what is modified.
Construct relationships	Construction can express many different relationships between two (or more) nouns. English grammarians call this construction a ‘Construct’ (our term) or ‘Genitive’ phrase; Hebrew grammarians call it smīḵūt (סְמִיכוּת).	Indicate with a stair-step down from the modified word/clause/phrase.
Prepositional phrases	A phrase that consists of a preposition and its object and has adjectival or adverbial value	Indicate with a slanted vertical line connecting to a new clause.
Connectives	(1) Coordinating conjunctions join together words or word groups of equal grammatical rank (2) Subordinating conjunctions join a main clause and a clause which does not form a complete sentence by itself.	Indicate with a dashed line down from a vertical line marker.
Embedded clause	A clause inside another clause which can include substantival participles, adverbial infinitives, and prepositional phrases.	Indicate using stilts.
Particles
Subordinating particle	Indicates a dependent clause.	Indicate with a dashed line down from the antecedent to the pronoun.
Apposition	A word that is functioning as an explanatory equivalent as another in the sentence	Place on a line apart from the diagram but next to the word it is the equivalent of with an equal sign in between.
Vocative	Indicating a person being addressed (usually with a 2nd person verb)	Place on a line apart from the diagram next to the '()' indicating the gapped subject an equal sign in between.

Master Diagram

Shapes and colours on grammatical diagram

For legend, click "Expand" to the right

	Prepositional phrase	Construct chain	Construct chain within a prepositional phrase	Phrase-level waw	Article and כֹּל
Diagram Shading
Definition	- A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause.	- A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state).	- Some construct chains occur within prepositional phrases	- A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).	- Definite articles tell you something about the identifiability or inclusiveness about the word it is attached to - כֹּל is a quantifier that tells you about the scope of a word it is attached to

Expanded paraphrase

For legend, click "Expand" to the right

• Close but Clear (CBC) translation
• Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

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Footnotes

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