Psalm 28 Macrosyntax

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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.
Macrosyntax legend - discourse scope.jpg The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
Macrosyntax legend - preceding discourse.jpg 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.
Macrosyntax legend - subordination.jpg 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.
Macrosyntax legend - coordination.jpg Coordination is indicated by a solid blue line connecting the coordinating clauses.
Macrosyntax legend - asyndetic coordination.jpg Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
Macrosyntax legend - marked topic.jpg Marked topic is indicated by a black dashed rounded rectangle around the marked words.
Macrosyntax legend - topic scope.jpg 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[1] are indicated by bold text.
Macrosyntax legend - frame setter.jpg Frame setters[2] 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.
Macrosyntax legend - direct speech.jpg 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)


File:Psalm 28 Macrosyntax

  • 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."[3] 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.[4] 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.[5] 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.[6] 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."[7]
  • 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.[8] 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."[9] 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).[10] Verse 5c would then be an independent statement translated as either an expression of confidence ("He will pull them down, not build them up")[11] or a prayerful desire ("May he break them down, not build them up";[12] "Let him overthrow them and keep them prostrate!"[13]). 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.[14] 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.'"[15] 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.


  1. ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
  2. ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.
  3. ↑ Alter 2019, 80.
  4. ↑ Khan and Van der Merwe 2020, 366, 388.
  5. ↑ Cf. Miller 2010, 357.
  6. ↑ Khan and Van der Merwe 2020, 366, 388.
  7. ↑ Goldingay 2006, 408.
  8. ↑ Kim 2023, 133-136.
  9. ↑ Ross 2011, 642.
  10. ↑ Buttenwieser 1969, 828.
  11. ↑ Delitzsch 1883, 440.
  12. ↑ Buttenwieser 1969, 828.
  13. ↑ Terrien 2003, 270.
  14. ↑ cf. Locatell 2017, 96, 98. For other examples of this use of כִּי confer Gen 3:14 and Judg 1:15.
  15. ↑ Wilson 2002, 496; cf. Bratcher and Reyburn 1991, 272; Alonso-Schokel 1992, 440; VanGemeren 2008, 289; Phillips 1872, 223; Broyles 1999, 148; etc. For modern translations supporting this option, see BSB, PDV, NFC, NVI, DHH, etc.