The Identity of the "Anointed" in Ps. 28:8b

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Back to Psalm 28.

Exegetical issues for Psalm 28:

Introduction[ ]

The Hebrew text of Ps 28:8b reads as follows:[1]

וּמָ֘ע֤וֹז יְשׁוּע֖וֹת מְשִׁיח֣וֹ הֽוּא

Scholars have debated whether מְשִׁיחוֹ (his [YHWH’s] anointed) refers to a king or to YHWH’s chosen people. This debate has influenced modern Bible translations. The NET, for example, identifies YHWH's anointed as a king translating Ps 28:8b as, "He [YHWH] protects and delivers his chosen king.” Additionally, the NET comments, "The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17."[2] On the other hand, the NJB favors the position that "his anointed" refers to God's people as a whole. The NJB translates v. 8b as, "[YHWH is] a safe refuge for his anointed," and it explains in a footnote that "the 'anointed' is here the people of God consecrated to his service, see 105:15; Ex. 19:3b; Hab. 3:13; and not the king, Ps. 20:6; or the high priest, Ps. 84:9."[3] The translations agree that the word מְשִׁיחַ refers to a person or group who is "anointed" for a special task, but they disagree on the identity of this person/group.

The argument maps below will explore two possible references for מְשִׁיחוֹ (his [YHWH’s] anointed):

  • YHWH's king
  • YHWH’s chosen people

Argument Maps[ ]

YHWH's king (preferred)[ ]

The view of the vast majority of scholars[4] is that the מָשִׁיחַ ("anointed") in Ps 28:8b is a king. The NLT is representative of this reading: "The LORD gives his people strength. He is a safe fortress for his anointed king." 


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[King]: The מָשִׁיחַ in Ps 28 is a king.
 + <Common use>: In the Psalms, the word מָשִׁיחַ ('anointed') usually refers to the king (NIDOTTE).
  + [Common use]: E.g., Ps 2:2; 18:51; 20:7; 28:8; 84:10; 89:39, 52; etc. 
 - <Composition>: Verses 8-9 of Ps 28 probably resulted from a redaction which took place either at the end of the exile or in the post-exilic period. Therefore, the anointed (v.8) could not refer to a king (Marttila 2006, 149-150 :C:).#dispreferred
  + <Conclusion>: Verse 7 seems to form a natural conclusion to Psalm 28. The psalmist was in distress, he cries out to YHWH for help, and YHWH heard and answered him. In vv. 6-7, the psalmist praises YHWH (Marttila 2006, 149 :C:).#dispreferred
  + <Tone>: Verses 8-9 have a different tone from the rest of the Psalm. These verses introduce a shift from individual to corporate concerns (Martilla 2006, 149 :C:; cf. also Ps 51 which presents a transition from individual to corporate concerns and is often considered redacted).#dispreferred
  <_ <Restorative royal hope>: In redactionary work in the exilic and post-exilic periods "a restorative royal hope can be observed, as the editorial passages of Pss 18:51; 20:7; 28:8 indicate" (Hossfeld 1993, 180 :C:).
   + [Ps 18:51]: E.g., "He gives his king great victories; he shows unfailing love to his anointed, to David and to his descendants forever" (Ps 18:51, NIV).
 + <Combination מָשִׁיחַ and עֹז>: Verse 8 uses the combination עֹז and מָשִׁיחַ. This combination "is also found at the end of Hannah’s prayer (1 Sam 2:10), where the anointed one, however, is clearly the king" (Krusche 2020, 96 :A:).
  + [1 Sam 2:10b]: וְיִתֶּן־עֹ֣ז לְמַלְכֹּ֔ו וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֹֽו - "He will give strength to his king and exalt the horn of his anointed" (ESV).
 + <Pattern of extension>: In vv. 7-8, the psalmist (probably a king) extends YHWH’s treatment of him to the people. For instance, he says, “YHWH is my strength” (v. 7), followed by, “YHWH is their strength” (v. 8). Likewise, he says, “He is the saving refuge for his anointed” (v. 8), followed by, “Save your people” (v. 9). The pattern works well if the anointed refers to the king.
 + <Speaker>: The speaker of Ps 28 is a king, and the "anointed" in v. 8b is probably a reference to the speaker himself. Therefore, the "anointed" is the king.
  + <Speaker as "anointed">: "There is good reason to maintain that Yahweh's 'anointed' in v. 8 is a designation of the psalmist, since this expression of confidence comes in a passage where the psalmist has already been speaking in the royal style of his own deliverance and saving bond with Yahweh. There is no change of reference likely as we read: 'Yahweh is my power and my shield... he is the stronghold of salvation for his anointed" (Eaton 1975, 40 :M:).
  + <Speaker as king>: "In the rest of the psalm there is ample evidence of the psalmist's character as king. At the outset, he designates God 'my rock' \[cf. Ps 18:3\], while he concludes by interceding for the people to experience Yahweh as their Shepherd-King. The threat to his person is in the end treated as a threat to the community" (Eaton 1975, 40 :M:).


Argument Mapn0KingThe מָשִׁיחַ in Ps 28 is a king.n1Common useE.g., Ps 2:2; 18:51; 20:7; 28:8; 84:10; 89:39, 52; etc. n4Common useIn the Psalms, the word מָשִׁיחַ ('anointed') usually refers to the king (NIDOTTE).n1->n4n2Ps 18:51E.g., "He gives his king great victories; he shows unfailing love to his anointed, to David and to his descendants forever" (Ps 18:51, NIV).n8Restorative royal hopeIn redactionary work in the exilic and post-exilic periods "a restorative royal hope can be observed, as the editorial passages of Pss 18:51; 20:7; 28:8 indicate" (Hossfeld 1993, 180 🄲).n2->n8n31 Sam 2:10bוְיִתֶּן־עֹ֣ז לְמַלְכֹּ֔ו וְיָרֵ֖ם קֶ֥רֶן מְשִׁיחֹֽו - "He will give strength to his king and exalt the horn of his anointed" (ESV).n9Combination מָשִׁיחַ and עֹזVerse 8 uses the combination עֹז and מָשִׁיחַ. This combination "is also found at the end of Hannah’s prayer (1 Sam 2:10), where the anointed one, however, is clearly the king" (Krusche 2020, 96 🄰).n3->n9n4->n0n5CompositionVerses 8-9 of Ps 28 probably resulted from a redaction which took place either at the end of the exile or in the post-exilic period. Therefore, the anointed (v.8) could not refer to a king (Marttila 2006, 149-150 🄲).n5->n0n6ConclusionVerse 7 seems to form a natural conclusion to Psalm 28. The psalmist was in distress, he cries out to YHWH for help, and YHWH heard and answered him. In vv. 6-7, the psalmist praises YHWH (Marttila 2006, 149 🄲).n6->n5n7ToneVerses 8-9 have a different tone from the rest of the Psalm. These verses introduce a shift from individual to corporate concerns (Martilla 2006, 149 🄲; cf. also Ps 51 which presents a transition from individual to corporate concerns and is often considered redacted).n7->n5n8->n5n9->n0n10Pattern of extensionIn vv. 7-8, the psalmist (probably a king) extends YHWH’s treatment of him to the people. For instance, he says, “YHWH is my strength” (v. 7), followed by, “YHWH is their strength” (v. 8). Likewise, he says, “He is the saving refuge for his anointed” (v. 8), followed by, “Save your people” (v. 9). The pattern works well if the anointed refers to the king.n10->n0n11SpeakerThe speaker of Ps 28 is a king, and the "anointed" in v. 8b is probably a reference to the speaker himself. Therefore, the "anointed" is the king.n11->n0n12Speaker as "anointed""There is good reason to maintain that Yahweh's 'anointed' in v. 8 is a designation of the psalmist, since this expression of confidence comes in a passage where the psalmist has already been speaking in the royal style of his own deliverance and saving bond with Yahweh. There is no change of reference likely as we read: 'Yahweh is my power and my shield... he is the stronghold of salvation for his anointed" (Eaton 1975, 40 🄼).n12->n11n13Speaker as king"In the rest of the psalm there is ample evidence of the psalmist's character as king. At the outset, he designates God 'my rock' [cf. Ps 18:3], while he concludes by interceding for the people to experience Yahweh as their Shepherd-King. The threat to his person is in the end treated as a threat to the community" (Eaton 1975, 40 🄼).n13->n11


YHWH's people[ ]

Some scholars[5] have argued that the מָשִׁיחַ in Ps 28:8b refers to all of YHWH's people. The NJB, for example, translates v. 8b as, "[YHWH is] a safe refuge for his anointed," and it explains in a footnote that "the 'anointed' is here the people of God consecrated to his service." 


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[People]: The מָשִׁיחַ in Ps 28 refers collectively to YHWH's people.#dispreferred 
 + <YHWH's immediacy>: The duties of shepherding Israel are ascribed to YHWH directly, not to an intermediary such as a king. “In other words, verses 8-9 deal with the relationship between Yahweh and Israel without any intermediating monarchy” (Marttila 2006, 149-150 :C:).#dispreferred 
 + <Parallelism>: “It is most natural to interpret the expression מְשִׁיחוֹ in v. 8b as parallel to the word לְעַמּוֹ in the preceding colon” (Marttila 2006, 149-150 :C:; reading לְעַמּוֹ "for his people" for MT's לָמוֹ "for them").#dispreferred
  <_ <Synthetic parallelism>: "Verse 8 could also be synthetic parallelism, witnessing to a close association of the individual king and the people in a manner similar to Ps 89:19" (Krusche 2020, 96 :A:). 
   + [Ps 89:19]: "For our shield (מָגִנֵּנוּ) belongs to the Lord, our king (מַלְכֵּנוּ) to the Holy One of Israel" (Ps 89:19, NET). 
 + <Collective interpretation>: The term מָשִׁיחַ "anointed" is used to refer to groups of people in Hab 3:13 and Ps 105:15 (Buttenwieser 1969, 829 :C:).#dispreferred 
  + [Habakkuk 3:13]: "You went out for the salvation of your people (עַמֶּךָ), for the salvation of your anointed (מְשִׁיחֶךָ)" (Hab 3:13, ESV).#dispreferred 
   <_ <Questionable>: Whether the terms עַמֶּךָ ("your people") and מְשִׁיחֶךָ ("your anointed") are two distinct entities or are identified with each other is debatable. The term מְשִׁיחֶךָ might refer to the people of Israel at large (Snyman 2020, 86 :C:), but it also might refer to the Davidic king (Roberts 1991, 156 :C:; Smith 1984, 116 :C:), to Moses (Paterson and Hill 2008, 432 :C:), to Nebuchadnezzar (Rutherford 199, 2021 :C:), to Cyrus (Robertson 1990, 238), or to the Messiah (Hailey 1972, 293 :C:).
  + [Psalm 105:15]: ". . . 'Touch not my anointed ones (בִמְשִׁיחָי), do my prophets (וְלִנְבִיאַי) no harm!” (Ps 105:15, ESV).#dispreferred 
   <_ <Plural>: In Ps 105:15 "the collective use demands the plural form of משיח. Hence, the passage is not suitable for proving a possible collective interpretation of the term in the singular" (Krusche 2020, 97 :A:).
 - <Diachronic use of מָשִׁיחַ>: The earlier uses of מָשִׁיחַ "anointed" referred to individuals who were physically anointed (e.g.: Ps 45:8; 1 Chr 29:22; 2 Sam 12:7; Lev 8:12; etc.). Therefore, it is unlikely that "anointed" in Ps 28 is referring to the people.
 + <Kingdom of priests>: Israel is a kingdom of priests (Exod 19:6), and priests were anointed (e.g., Exod 28:41; Lev 4:3). It would be appropriate, therefore, to describe the people as YHWH's "anointed" (מָשִׁיחַ). #dispreferred
  <_ <Unattested>: "The nation of Israel is never called the anointed one (הַמָּשִׁיחֵ) by virtue of its calling to be 'a kingdom of priests' (Exod 19:6)" (Keil 1878, 109 :C:).


Argument Mapn0PeopleThe מָשִׁיחַ in Ps 28 refers collectively to YHWH's people.n1Ps 89:19"For our shield (מָגִנֵּנוּ) belongs to the Lord, our king (מַלְכֵּנוּ) to the Holy One of Israel" (Ps 89:19, NET). n6Synthetic parallelism"Verse 8 could also be synthetic parallelism, witnessing to a close association of the individual king and the people in a manner similar to Ps 89:19" (Krusche 2020, 96 🄰). n1->n6n2Habakkuk 3:13"You went out for the salvation of your people (עַמֶּךָ), for the salvation of your anointed (מְשִׁיחֶךָ)" (Hab 3:13, ESV).n7Collective interpretationThe term מָשִׁיחַ "anointed" is used to refer to groups of people in Hab 3:13 and Ps 105:15 (Buttenwieser 1969, 829 🄲).n2->n7n3Psalm 105:15". . . 'Touch not my anointed ones (בִמְשִׁיחָי), do my prophets (וְלִנְבִיאַי) no harm!” (Ps 105:15, ESV).n3->n7n4YHWH's immediacyThe duties of shepherding Israel are ascribed to YHWH directly, not to an intermediary such as a king. “In other words, verses 8-9 deal with the relationship between Yahweh and Israel without any intermediating monarchy” (Marttila 2006, 149-150 🄲).n4->n0n5Parallelism“It is most natural to interpret the expression מְשִׁיחוֹ in v. 8b as parallel to the word לְעַמּוֹ in the preceding colon” (Marttila 2006, 149-150 🄲; reading לְעַמּוֹ "for his people" for MT's לָמוֹ "for them").n5->n0n6->n5n7->n0n8QuestionableWhether the terms עַמֶּךָ ("your people") and מְשִׁיחֶךָ ("your anointed") are two distinct entities or are identified with each other is debatable. The term מְשִׁיחֶךָ might refer to the people of Israel at large (Snyman 2020, 86 🄲), but it also might refer to the Davidic king (Roberts 1991, 156 🄲; Smith 1984, 116 🄲), to Moses (Paterson and Hill 2008, 432 🄲), to Nebuchadnezzar (Rutherford 199, 2021 🄲), to Cyrus (Robertson 1990, 238), or to the Messiah (Hailey 1972, 293 🄲).n8->n2n9PluralIn Ps 105:15 "the collective use demands the plural form of משיח. Hence, the passage is not suitable for proving a possible collective interpretation of the term in the singular" (Krusche 2020, 97 🄰).n9->n3n10Diachronic use of מָשִׁיחַThe earlier uses of מָשִׁיחַ "anointed" referred to individuals who were physically anointed (e.g.: Ps 45:8; 1 Chr 29:22; 2 Sam 12:7; Lev 8:12; etc.). Therefore, it is unlikely that "anointed" in Ps 28 is referring to the people.n10->n0n11Kingdom of priestsIsrael is a kingdom of priests (Exod 19:6), and priests were anointed (e.g., Exod 28:41; Lev 4:3). It would be appropriate, therefore, to describe the people as YHWH's "anointed" (מָשִׁיחַ). n11->n0n12Unattested"The nation of Israel is never called the anointed one (הַמָּשִׁיחֵ) by virtue of its calling to be 'a kingdom of priests' (Exod 19:6)" (Keil 1878, 109 🄲).n12->n11


Conclusion[ ]

The "anointed one" in Ps 28:8b probably refers to a king for several reasons. First, the term מָשִׁיחַ usually refers to the king. Second, in the Hebrew Bible, the nation of Israel is never explicitly "called 'the anointed one' (הַמָּשִׁיחֵ) by virtue of its calling to be 'a kingdom of priests' (Exod 19:6)."[6] Furthermore, in David’s time, the term anointed referred to an individual who had been physically anointed, so the psalmist would not have used it to describe the nation of Israel. Third, the combination of עֹז with מָשִׁיחַ shares similarities with Hannah's prayer, in which the anointed one referred to the king (1 Sam 2:10). Fourth, the speaker of Ps 28 is most likely a king who refers to himself as YHWH's anointed one. For example, the psalmist speaks as representative of YHWH's people and considers his well-being to be bound to the people's well-being. This link between king and people is seen through the pattern of extension in vv. 7-9 in which the psalmist (=king) extends YHWH's treatment of himself to the people. For the above reasons, we have chosen to interpret מָשִׁיחַ as referring to a king. We understand Ps 28 to be portraying a close relationship between the king, the people, and YHWH. The king's intimate relationship with YHWH is expressed first in terms of his dependence and trust in YHWH and then in terms of his care for YHWH's people. The king was representative of the people, and his well-being was foundational to the flourishing of the whole society.

Research[ ]

Translations[ ]

Ancient[ ]

  • LXX: καὶ ὑπερασπιστὴς τῶν σωτηρίων τοῦ χριστοῦ αὐτοῦ ἐστιν[7] ("and he is a protector of the deliverance of his anointed one").[8]
  • Symmachus: τοῦ χριστοῦ αὐτοῦ[9] ("of his anointed one").
  • Quinta: τοῦ χριστοῦ αὐτοῦ[10] ("of his anointed one").
  • Sexta: τοῦ χριστοῦ αὐτοῦ[11] ("of his anointed one").
  • Peshitta: ܡܣܝܥܢܐ ܘܦܪܘܩܐ ܕܡܫܝܚܗ ("The helper who saves his anointed").[12]
  • Jerome (Psalmi Iuxta LXX): et protector salvationum christi sui est[13] ("and he is the protector of the salvation of his anointed").
  • Jerome (Psalmi Iuxta Hebr.): et robur salutarium christi sui est[14]("and he is a stronghold of salvation for his anointed").
  • Targum: ועושנא פורקנות משיחיה הוא ("he is the deliverance of his anointed one").[15]

Modern[ ]

A king[ ]

  • English
    • The LORD protects his people; he defends and saves his chosen king. (GNT)
    • The Lord strengthens his people; he protects and delivers his chosen king.[16] (NET)
    • The LORD gives his people strength. He is a safe fortress for his anointed king. (NLT)
  • French
    • L’ Eternel est la force de tous les siens[17] il est la forteresse où le roi qui a reçu l’onction de sa part trouve la délivrance. (BDS)
    • Le Seigneur est la force de son peuple; pour le roi qu'il a mis à part, il est la forteresse où se trouve le salut.[18] (NFC)
    • Le Seigneur est la force de son peuple, il protège avec puissance le roi qu’il a choisi, il le sauve. (PDV)
  • Spanish
    • YHWH es la fuerza de su pueblo, y el refugio salvador para su ungido.[19] (BTX4)
    • El Señor es la fuerza de su pueblo; es ayuda y refugio de su rey escogido.[20] (DHH)

A priest[ ]

  • English
    • Yahweh is the strength of his people, a safe refuge of his anointed.[21] (NJB)

Secondary Literature[ ]

Brueggemann, Walter, and William H. Bellinger Jr. 2014. Psalms. New York: Cambridge University Press.
Bullock, C. Hassell. 2015. Psalms. Volume 1: Psalms 1-72. Teach the Text Commentary Series. Edited by Mark Strauss and John Walton. Grand Rapids: BakerBooks.
Buttenwieser, Moses. 1969. The Psalms: Chronologically Treated with A New Translation. New York: KTAV Publishing House, INC.
Eaton, J. H. 1975. Kingship and the Psalms. London: S.C.M. Press.
Hailey, Homer. 1972. A commentary on the Minor Prophets. Grand Rapids: Baker Book House.
Hossfeld, Frank-Lothar, and Erich Zenger. 1993. Die Psalmen I: Psalm 1–50. Neue Echter Bibel. Würzburg: Echter.
Keil, Carl Friedrich. 1878.The twelve Minor Prophets. Vol. II. Edinburgh : T. & T. Clark.
Krusche, Marcel. 2020. "A Collective Anointed? David and the People in Psalm 89." Journal of Biblical Literature 139, no. 1: 87–105.
Marttila, Marko. 2006. Collective Reinterpretation in the Psalms: A Study of the Redaction History of the Psalter. Germany: Mohr Siebeck.
Patterson, Richard D., and Andrew E. Hill. 2008. Cornerstone Biblical Commentary. Vol 10: Minor Prophets, Hosea–Malachi. Carol Stream: Tyndale House Publishers.
Perowne, J. J. Stewart. 1870. The Book of Psalms: A New Translation with Introductions and Notes, Explanatory and Critical. Vol. I. London: Bell and Daldy.
Roberts, J.J.M. 1991. Nahum, Habakkuk, and Zephaniah: A Commentary. Louisville: Westminster/John Knox Press.
Robertson, O. Palmer. 1990. The Books of Nahum, Habakkuk and Zephaniah. The New International Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co.
Ross, Allen P. 2011. A Commentary on the Psalms 1-41. Vol. 1. Grand Rapids: Kregel.
Rutherford, J. Alexander. 2021. Habakkuk: An Intermediate Hebrew Reader and Commentary. Airdrie: Teleioteti.
Smith, Ralph L. 1984. Micah–Malachi. Vol. 32. Word Biblical Commentary. Dallas: Word, Incorporated, 1984.
Snyman, S. D. 2020. Nahum, Habakkuk and Zephaniah: An Introduction and Commentary. Downers Grove: InterVarsity Press.
VanGemeren, Willem. 2008. Psalms: The Expositor's Bible Commentary. Grand Rapids: Zondervan.
Wilson, Gerald H. Wilson. 2002. Psalms. Volume 1. NIV Application Commentary. Grand Rapids: Zondervan.

References[ ]

28:8 Approved

  1. ↑ OSHB.
  2. ↑ NET.
  3. ↑ NJB 1990, 841.
  4. ↑ E.g., Bullock 2015, 209; Bratcher and Reyburn 1991, 273–274; Kidner 1973, 123; Perowne 1871, 261; Ross 2011, 648; VanGemeren 2008, 290; etc.
  5. ↑ E.g., Brueggemann and Bellinger 2014, 144; Butternwieser 1969, 829; Marttila 2006, 149-150; et al.
  6. ↑ Keil 1878, 109.
  7. ↑ Rahlfs 1931, 120.
  8. ↑ NETS.
  9. ↑ Göttingen Hexapla Database.
  10. ↑ Göttingen Hexapla Database.
  11. ↑ Göttingen Hexapla Database.
  12. ↑ Taylor 2021, 99.
  13. ↑ Weber-Gryson 1994, 800.
  14. ↑ Weber-Gryson 1994, 801.
  15. ↑ Stec 2004, 67.
  16. ↑ Translation footnote: "The noun מָשִׁיחַ (mashiakh, “anointed one”) refers to the Davidic king, who perhaps speaks as representative of the nation in this psalm. See Pss 2:2; 18:50; 20:6; 84:9; 89:38, 51; 132:10, 17" (NET).
  17. ↑ Translation footnote: "En hébreu: d'eux. Une légère modification de l'hébreu permet de lire: de son peuple."
  18. ↑ Translation footnote: "son peuple: d'après quelques manuscrits hébreux, ainsi que les anciennes versions grecque et syriaque; texte traditionnel une force pour eux. - le roi qu'il a mis à part ou son Messie."
  19. ↑ Translation footnote: "para su ungido . . . Esto es, para David."
  20. ↑ Translation footnote: "su rey escogido: Lit. su ungido. Véase Sal. 2. 2. n."
  21. ↑ Translation footnote: "The 'anointed' is here the people of God consecrated to his service, see 105:15; Ex. 19:3b; Hab. 3:13; and not the king, Ps. 20:6; or the high priest, Ps. 84:9."
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