Psa 28:2 | KD | STEP | This first half of the Psalm ( ) is supplicatory. The preposition מן in connection with the verbs חרשׁ, to be deaf, dumb, and חשׁה, to keep silence, is a pregnant form of expression denoting an aversion or turning away which does not deign to give the suppliant an answer. Jahve is his צוּר, his ground of confidence; but if He continues thus to keep silence, then he who confides in Him will become like those who are going down ( ), or are gone down ( ) to the pit. The participle of the past answers better to the situation of one already on the brink of the abyss. In the double sentence with פּן, the chief accent falls upon the second clause, for which the first only paratactically opens up the way (cf. ; ); in Latin it would be ne, te mihi non respondente, similis fiam . Olshausen, and Baur with him, believes that because ונמשׁלתּי has not the accent on the ultima as being perf. consec ., it must be interpreted according to the accentuation thus, “in order that Thou mayst no longer keep silence, whilst I am already become like...” But this ought to be ואני נמשׁל, or at least נמשׁלתּי ואני. And if ונמשלתי were to be taken as a real perfect, it would then rather have to be rendered “and I should then be like.” But, notwithstanding ונמשׁלתּי is Milel , it is still perf . consecuticum (“and I am become like”); for if, in a sentence of more than one member following upon פן, the fut ., as is usually the case (vid., on ), goes over into the perf ., then the latter, in most instances, has the tone of the perf. consec . ( , Jdg 18:25, , Mal 4:6), but not always. The penultima -accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach , ; ; in this passage in connection with Rebia mugrash , just as we may say, in general, the perf. consec . sometimes retains its penultima -accentuation in connection with distinctives instead of being accented on the ultima ; e.g., in connection with Rebia mugrash , ; with Rebia , (cf. with ); with Zakeph . ; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject. The point towards which the psalmist stretches forth his hands in prayer is Jahve’s holy דּביר. Such is the word (after the form בּריח, כּליא, עטין) used only in the Books of Kings and Chronicles, with the exception of this passage, to denote the Holy of Holies, not as being χρηματιστήριον (Aquila and Symmachus), or λαλητήριον, oraculum (Jerome), as it were, Jahve’s audience chamber (Hengstenberg) - a meaning that is not in accordance with the formation of the word, - but as the hinder part of the tent, from דּבר, Arabic dabara , to be behind, whence dubr (Talmudic דּוּבר), that which is behind (opp. kubl . kibal , that which is in the front), cf. Jesurun p. 87f. In , the prayer is expanded. משׁך (instead of which we find אסף in ), to draw any one down forcibly to destruction, or to drag him to the place of judgment, , cf. ; Job 24:22. The delineation of the ungodly David borrows from his actual foes, Should he succumb to them, then his fate would be like that which awaits them, to whom he is conscious that he is radically unlike. He therefore prays that God’s recompensing justice may anticipate him, i.e., that He may requite them according to their desert, before he succumbs, to whom they have feigned שׁלום, a good understanding, or being on good terms, whereas they cherished in their heart the רעה that is now unmasked (cf. ). נתן, used of an official adjudication, as in Hos 9:14; Jer 32:19. The epanaphora of תּן־להם is like Psa 27:14. The phrase השׁיב גּמוּל (שׁלּם), which occurs frequently in the prophets, signifies to recompense or repay to any one his accomplishing, his manifestation, that is to say, what he has done and merited; the thoughts and expression call to mind more particularly ; Isa 1:16. The right to pray for recompense (vengeance) is grounded, in , upon their blindness to God’s just and merciful rule as it is to be seen in human history (cf. ; ). The contrast of בּנה and חרס, to pull down (with a personal object, as in ), is like Jeremiah’s style ( , cf. 1:10; , and frequently, Sir. 49:7). In , the prominent thought in David’s mind is, that they shamefully fail to recognise how gloriously and graciously God has again and again acknowledged him as His anointed one. He has (2 Sam 7) received the promise, that God would build him a house, i.e., grant perpetual continuance to his kingship. The Absolomites are in the act of rebellion against this divine appointment. Hence they shall experience the very reverse of the divine promise given to David: Jahve will pull them down and not build them up, He will destroy, at its very commencement, this dynasty set up in opposition to God.

‏ Psalms 28:2

This first half of the Psalm (Psa 28:1) is supplicatory. The preposition מן in connection with the verbs חרשׁ, to be deaf, dumb, and חשׁה, to keep silence, is a pregnant form of expression denoting an aversion or turning away which does not deign to give the suppliant an answer. Jahve is his צוּר, his ground of confidence; but if He continues thus to keep silence, then he who confides in Him will become like those who are going down (Psa 22:30), or are gone down (Isa 14:19) to the pit. The participle of the past answers better to the situation of one already on the brink of the abyss. In the double sentence with פּן, the chief accent falls upon the second clause, for which the first only paratactically opens up the way (cf. Isa 5:4; Isa 12:1); in Latin it would be ne, te mihi non respondente, similis fiam. Olshausen, and Baur with him, believes that because ונמשׁלתּי has not the accent on the ultima as being perf. consec., it must be interpreted according to the accentuation thus, “in order that Thou mayst no longer keep silence, whilst I am already become like...” But this ought to be ואני נמשׁל, or at least נמשׁלתּי ואני. And if ונמשלתי were to be taken as a real perfect, it would then rather have to be rendered “and I should then be like.” But, notwithstanding ונמשׁלתּי is Milel, it is still perf. consecuticum (“and I am become like”); for if, in a sentence of more than one member following upon פן, the fut., as is usually the case (vid., on Psa 38:17), goes over into the perf., then the latter, in most instances, has the tone of the perf. consec. (Deu 4:19, Jdg 18:25, Pro 5:9-12, Mal 4:6), but not always. The penultima-accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach, Deu 8:12; Pro 30:9; in this passage in connection with Rebia mugrash, just as we may say, in general, the perf. consec. sometimes retains its penultima-accentuation in connection with distinctives instead of being accented on the ultima; e.g., in connection with Rebia mugrash, Pro 30:9; with Rebia, Pro 19:14 (cf. Pro 30:9 with Eze 14:17); with Zakeph. 1Sa 29:8; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject. ^{▼▼Aben-Ezra (Moznajim 36 b) explains the perfect accented on the penult. in Pro 30:9 from the conformity of sound, and Kimchi (Michlol 6 b) simply records the phenomenon.}

The point towards which the psalmist stretches forth his hands in prayer is Jahve’s holy דּביר. Such is the word (after the form בּריח, כּליא, עטין) used only in the Books of Kings and Chronicles, with the exception of this passage, to denote the Holy of Holies, not as being χρηματιστήριον (Aquila and Symmachus), or λαλητήριον, oraculum (Jerome), as it were, Jahve’s audience chamber (Hengstenberg) - a meaning that is not in accordance with the formation of the word, - but as the hinder part of the tent, from דּבר, Arabic dabara, to be behind, whence dubr (Talmudic דּוּבר), that which is behind (opp. kubl . kibal, that which is in the front), cf. Jesurun p. 87f. In Psa 28:3, Psa 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psa 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Eze 32:20, cf. Psa 10:8; Job 24:22. The delineation of the ungodly David borrows from his actual foes, Should he succumb to them, then his fate would be like that which awaits them, to whom he is conscious that he is radically unlike. He therefore prays that God’s recompensing justice may anticipate him, i.e., that He may requite them according to their desert, before he succumbs, to whom they have feigned שׁלום, a good understanding, or being on good terms, whereas they cherished in their heart the רעה that is now unmasked (cf. Jer 9:7). נתן, used of an official adjudication, as in Hos 9:14; Jer 32:19. The epanaphora of תּן־להם is like Psa 27:14. ^{▼▼This repetition, at the end, of a significant word that has been used at the beginning of a verse, is a favourite custom of Isaiah’s (Comment. S. 387; transl. ii. 134).}

The phrase השׁיב גּמוּל (שׁלּם), which occurs frequently in the prophets, signifies to recompense or repay to any one his accomplishing, his manifestation, that is to say, what he has done and merited; the thoughts and expression call to mind more particularly Isa 3:8-11; Isa 1:16. The right to pray for recompense (vengeance) is grounded, in Psa 28:5, upon their blindness to God’s just and merciful rule as it is to be seen in human history (cf. Isa 5:12; Isa 22:11). The contrast of בּנה and חרס, to pull down (with a personal object, as in Exo 15:7), is like Jeremiah’s style (Psa 42:10, cf. 1:10; Psa 18:9, and frequently, Sir. 49:7). In Psa 28:5, the prominent thought in David’s mind is, that they shamefully fail to recognise how gloriously and graciously God has again and again acknowledged him as His anointed one. He has (2 Sam 7) received the promise, that God would build him a house, i.e., grant perpetual continuance to his kingship. The Absolomites are in the act of rebellion against this divine appointment. Hence they shall experience the very reverse of the divine promise given to David: Jahve will pull them down and not build them up, He will destroy, at its very commencement, this dynasty set up in opposition to God.