Psalm 28 Poetic Features
Don't be deaf to me!
Psalm 28
Poetic Features
In poetic features, we identify and describe the “Top 3 Poetic Features” for each Psalm. Poetic features might include intricate patterns (e.g., chiasms), long range correspondences across the psalm, evocative uses of imagery, sound-plays, allusions to other parts of the Bible, and various other features or combinations of features. For each poetic feature, we describe both the formal aspects of the feature and the poetic effect of the feature. We assume that there is no one-to-one correspondence between a feature’s formal aspects and its effect, and that similar forms might have very different effects depending on their contexts. The effect of a poetic feature is best determined (subjectively) by a thoughtful examination of the feature against the background of the psalm’s overall message and purpose.
Down to the Pit or Up to the Sanctuary?
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. |
Feature
vv. 1 and 2. The phrases י֥וֹרְדֵי בֽוֹר - ("those who go down to the Pit") and אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃ ("toward your holy inner sanctuary") are bound together by closely matching sounds (the letters ד, י, ב, ר) and by contrasted movements of direction (downward vs. upward) These letters also occur in v. 3c.
v. 1d. י֥וֹרְדֵי בֽוֹר - ("those who go down to the Pit"). The first phrase speaks of the downward motion of those who "go down to the Pit", which refers to the "process by which humans die and descend into the world of the dead" (SDBH). Therefore, "those who go down to the Pit" means "those who die" (cf. Pss 30:3; 88: 5; 143:7), and the psalmist is on the edge of this possibility, asking for help.
There is also a contrast in elevation between צוּרִי (my rock - v. 1b) and י֥וֹרְדֵי בֽוֹר (those who go down to the Pit - v. 1d). The rock is up high while the Pit is below ground. David does not want to go down to the Pit (=to die). So, he seeks YHWH's protection. YHWH is "high up" and able to protect David from death.
v. 2d. בְּנָשְׂאִ֥י יָ֝דַ֗י אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃ (I lift up my hands toward your holy inner sanctuary). The second phrase speaks of hands lifted up towards God's sanctuary, placing the sanctuary above the psalmist, in contrast to the Pit below. The word דְּבִ֥יר refers to the holy of holies, the "inner sanctuary" in God's temple. As this is a rare word that occurs only here in the Psalter, it is likely that it was specifically chosen to contrast with the similar sounds of י֥וֹרְדֵי בֽוֹר in v. 1d. The Psalter often speaks about the sanctuary (=holy place) using the Hebrew word קֹדֶשׁ (e.g., Ps 134:2 שְׂאֽוּ־יְדֵכֶ֥ם קֹ֑דֶשׁ - "Lift up your hands toward the sanctuary [=toward the holy place]"). Moreover, the root נשא ("lift up") in v. 2d repeats in v. 9c ("lift up, carry" >> "care for, to help" [SDBH]).
v. 3c. דֹּבְרֵ֣י שָׁ֭לֹום עִם־רֵֽעֵיהֶ֑ם וְ֝רָעָ֗ה בִּלְבָבָֽם (those who speak peace with their neighbors but [speak] evil in their hearts). The wicked are duplicitous for they pretend to care for the well-being of their neighbors, but they secretly wish harm upon them. David, on other hand, genuinely cares for the people; we see his care in his blessing (intercessory prayer) for them (v. 9).
Effect
The juxtaposition of "those who go down to the Pit" (v. 1d י֥וֹרְדֵי בֽוֹר) and lifting hands up "toward your holy inner sanctuary" (v. 2d אֶל־דְּבִ֥יר קָדְשֶֽׁךָ׃) poetically positions David with the pit below him and the sanctuary above him. This poetic positioning frames David's dependence on YHWH in the midst of great affliction, wherein David, on the edge of descending into death, lifts up his hands toward the inner sanctuary, as if reaching out for YHWH's help. At the end of the psalm, David's prayer for God to lift up (נַשְּׂאֵ֗ם) others reflects the fact that God has lifted David up and not let him go down to the pit.
The contrast between the Pit and the sanctuary sets up the "opposites" of the whole psalm; i.e., the very opposite fate of the pit (which the wicked get) versus the refuge (which God’s people get). YHWH will tear down the wicked, but his people shall find refuge in his presence.
Another possible effect is seen in the repetition of the letters in v. 3c where David exposes the deceitful speech of the wicked in order to distinguish himself from them. Whereas the wicked speak falsely to their neighbors, David speaks with sincerity to God. He praises YHWH (v. 6), he speaks of his trust in YHWH (v. 7), and he voices an intercessory prayer for YHWH's people (v. 9). These actions demonstrate David's integrity and distinguish him from those who speak falsely. The contrast between David and the wicked draws together a key theme of the psalm: YHWH repays the wicked (and the righteous) according to their speech and deeds. The wicked who speak peace double-mindedly receive destruction, but David who speaks with integrity receives YHWH's blessing. In other words, David does not belong with those who go down to the Pit.
Poetic Justice
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. |
File:Psalm 028 - Poetic Justice - Feature 2
Feature
Verse 4d stands out in three main ways:
- Centrality of v. 4d (הָשֵׁ֖ב גְּמוּלָ֣ם לָהֶֽם - "Repay them their dealings!")
- Balanced word count (46 prosodic words) before and after v. 4d
- Repeated use of the roots פעל על ("deed") and עשה ("work") around v. 4d
This feature is underscored by:
- The wordplay on lamed/aleph plus yod/bet/nun in v. 5ac:
- v. 5a. לֹ֤א יָבִ֡ינוּ (they do not regard), and v. 5c. לֹ֣א יִבְנֵֽם׃ (he will not build them up)
- The phonetic chain of גְּ - כְּ - כְ - כְּ ending in v.4d (Fokkelman 2000, 120)
- The chiastic structure preceding v. 4d:
- v. 4a: (A) Give to them (B) according to their deeds,
- v. 4c: (B') according to the work of their hands (A') Give to them.
Effect
The effect of this feature is fourfold:
- The perfectly balanced word count may serve to remind us of the perfect balance of YHWH’s justice.
- The position of v.4d highlights the solution to David’s problem and the turning point of the psalm; YHWH is just to repay the wicked (and by implication the righteous) their dealings. YHWH gives all according to their work and deeds (cf. Jer 25:14; 17:10; Job 34:11; Ps 62:12; Rom. 2:6).
- Only the evildoers' deeds are mentioned prior to v. 5, however, once YHWH gets involved, all mention of their deeds ceases. YHWH's involvement is thus the solution to the evildoers' deeds.
- Poetic justice: the wordplay between לֹא יָבִינוּ and לֹא יִבְנֵם illustrates the result of the evildoers' deeds, namely, their permanent destruction. The evildoers are repaid fully and properly, in that they did not regard the deeds and works of YHWH, so YHWH will not build them up.
Blessing is Reciprocal!
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. |
Feature
Verse 6 repeats words from the beginning and ending of Psalm 28. The words שמע קול תחנוני occur in vv. 2a and 6b, and the root ברך occurs in vv. 6a and v. 9b. Vv. 2 and 9 are connected not only through v. 6 but also through the repetition of the root נשא (vv. 2b and 9c):
- שמע קול תחנוני - v. 2a ("hear the sound of my supplications!") - v. 6b ("he [YHWH] has heard the sound of my supplications")
- ברך - v. 6a ("Blessed be") - v. 9b ("Bless")
- נשא - v. 2b ("lift up") - v. 9c ("lift up, carry" >> "care for, to help" [SDBH])
Effect
As the people’s representative, David’s fate determines theirs. When his prayer is answered, he receives favor with God and so do the people. That is demonstrated first in his blessing YHWH for answered prayer and then turning around and blessing the people with YHWH’s provision and care.
David lifts up (נשא) his hands in prayer to YHWH, at first for himself, in order that YHWH would lift up (נשא) the people in his care for them. David represents the people in two ways: in himself, personally (needing personal deliverance) and corporately (seeking blessing on their behalf).
Repeated Roots
The repeated roots table is intended to identify the roots which are repeated in the psalm.
| Repeated Roots legend | |
|---|---|
| Divine name | The divine name is indicated by bold purple text. |
| Roots bounding a section | Roots bounding a section, appearing in the first and last verse of a section, are indicated by bold red text. |
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Roots occurring primarily in the first section are indicated in a yellow box. |
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Roots occurring primarily in the third section are indicated in a blue box. |
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Roots connected across sections are indicated by a vertical gray line connecting the roots. |
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Section boundaries are indicated by a horizontal black line across the chart. |
