Fearless Trust While Seeking the Lord's Face

Psa 27:6 With ועתּה the poet predicts inferentially (cf. Psa 2:10) the fulfilment of what he fervently desires, the guarantee of which lies in his very longing itself. זבחי תּרוּעה do not mean sacrifices in connection with which the trumpets are blown by the priests; for this was only the case in connection with the sacrifices of the whole congregation (Num 10:10), not with those of individuals.

תּרוּעה is a synonym of תּודה, Psa 26:7; and זבחי תּרוּעה is a stronger form of expression for זבחי תודה (Psa 107:22), i. e. , (cf. זבחי צדק, Psa 4:6; 51:21) sacrifices of jubilant thanksgiving: he will offer sacrifices in which his gratitude plays a prominent part, and will sing songs of thanksgiving, accompanied by the playing of stringed instruments, to his Deliverer, who has again and so gloriously verified His promises.

Psa 27:7-8 Vows of thanksgiving on the assumption of the answering of the prayer and the fulfilment of the thing supplicated, are very common at the close of Psalms. But in this Psalm the prayer is only just beginning at this stage. The transition is brought about by the preceding conception of the danger that threatens him from the side of his foes who are round about him.

The reality, which, in the first part, is overcome and surmounted by his faith, makes itself consciously felt here. It is not to be rendered, as has been done by the Vulgate, Exaudi Domine vocem qua clamavi (rather, clamo ) ad te (the introit of the Dominica exspectationis in the interval of preparation between Ascension and Pentecost). שׁמע has Dechî , and accordingly קולי אקרא, voce mea (as in Psa 3:5) clamo , is an adverbial clause equivalent to voce mea clamante me .

In Psa 27:8 לך cannot possibly be so rendered that ל is treated as Lamed auctoris (Dathe, Olshausen): Thine, saith my heart, is (the utterance:) seek ye may face. The declaration is opposed to this sense, thus artificially put upon it. לך אמר are undoubtedly to be construed together; and what the heart says to Jahve is not: Seek ye my face, but by reason of this, and as its echo (Calvin: velut Deo succinens ): I will therefore seek Thy face.

Just as in Job 42:3, a personal inference is drawn from a directly quoted saying of God. In the periodic style it would be necessary to transpose בּקּשׁוּ פּני thus: since Thou hast permitted and exhorted us, or in accordance with Thy persuasive invitation, that we should seek Thy face, I do seek Thy face (Hupfeld). There is no retrospective reference to any particular passage in the Tôra, such as Deu 4:29.

The prayer is not based upon any single passage of Scripture, but upon God’s commands and promises in general.

Psa 27:7-8 Vows of thanksgiving on the assumption of the answering of the prayer and the fulfilment of the thing supplicated, are very common at the close of Psalms. But in this Psalm the prayer is only just beginning at this stage. The transition is brought about by the preceding conception of the danger that threatens him from the side of his foes who are round about him.

The reality, which, in the first part, is overcome and surmounted by his faith, makes itself consciously felt here. It is not to be rendered, as has been done by the Vulgate, Exaudi Domine vocem qua clamavi (rather, clamo ) ad te (the introit of the Dominica exspectationis in the interval of preparation between Ascension and Pentecost). שׁמע has Dechî , and accordingly קולי אקרא, voce mea (as in Psa 3:5) clamo , is an adverbial clause equivalent to voce mea clamante me .

In Psa 27:8 לך cannot possibly be so rendered that ל is treated as Lamed auctoris (Dathe, Olshausen): Thine, saith my heart, is (the utterance:) seek ye may face. The declaration is opposed to this sense, thus artificially put upon it. לך אמר are undoubtedly to be construed together; and what the heart says to Jahve is not: Seek ye my face, but by reason of this, and as its echo (Calvin: velut Deo succinens ): I will therefore seek Thy face.

Just as in Job 42:3, a personal inference is drawn from a directly quoted saying of God. In the periodic style it would be necessary to transpose בּקּשׁוּ פּני thus: since Thou hast permitted and exhorted us, or in accordance with Thy persuasive invitation, that we should seek Thy face, I do seek Thy face (Hupfeld). There is no retrospective reference to any particular passage in the Tôra, such as Deu 4:29.

The prayer is not based upon any single passage of Scripture, but upon God’s commands and promises in general.

Psa 27:9-10 The requests are now poured forth with all the greater freedom and importunity, that God may be willing to be entreated and invoked. The Hiph . הטּה signifies in this passage standing by itself (cf. Job 24:4): to push aside. The clause עזרתי היית does not say: be Thou my help (which is impossible on syntactical grounds), nor is it to be taken relatively: Thou who wast my help (for which there is no ground in what precedes); but on the contrary the praet .

gives the ground of the request that follows “Thou art my help (lit. , Thou has become, or hast ever been) - cast me, then, not away,” and it is, moreover, accented accordingly. Psa 27:10, as we have already observed, does not sound as though it came from the lips of David, of whom it is only said during the time of his persecution by Saul, that at that time he was obliged to part from his parents, 1Sa 22:3.

The words certainly might be David’s, if Psa 27:10 would admit of being taken hypothetically, as is done by Ewald, §362, b : should my father and my mother forsake me, yet Jahve will etc. But the entreaty “forsake me not” is naturally followed by the reason: for my father and my mother have forsaken me; and just as naturally does the consolation: but Jahve will take me up, prepare the way for the entreaties which begin anew in Psa 27:11.

Whereas, if כי is taken hypothetically, Psa 27:11 stands disconnectedly in the midst of the surrounding requests. On יאספני cf. Jos 20:4.

Psa 27:9-10 The requests are now poured forth with all the greater freedom and importunity, that God may be willing to be entreated and invoked. The Hiph . הטּה signifies in this passage standing by itself (cf. Job 24:4): to push aside. The clause עזרתי היית does not say: be Thou my help (which is impossible on syntactical grounds), nor is it to be taken relatively: Thou who wast my help (for which there is no ground in what precedes); but on the contrary the praet .

gives the ground of the request that follows “Thou art my help (lit. , Thou has become, or hast ever been) - cast me, then, not away,” and it is, moreover, accented accordingly. Psa 27:10, as we have already observed, does not sound as though it came from the lips of David, of whom it is only said during the time of his persecution by Saul, that at that time he was obliged to part from his parents, 1Sa 22:3.

The words certainly might be David’s, if Psa 27:10 would admit of being taken hypothetically, as is done by Ewald, §362, b : should my father and my mother forsake me, yet Jahve will etc. But the entreaty “forsake me not” is naturally followed by the reason: for my father and my mother have forsaken me; and just as naturally does the consolation: but Jahve will take me up, prepare the way for the entreaties which begin anew in Psa 27:11.

Whereas, if כי is taken hypothetically, Psa 27:11 stands disconnectedly in the midst of the surrounding requests. On יאספני cf. Jos 20:4.

Psa 27:11-12 He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psa 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On שׁררים, see the primary passage Psa 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised.

Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire.

יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i. e. , either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Act 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Psa 10:5 and Hab 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.

Psa 27:11-12 He is now wandering about like a hunted deer; but God is able to guide him so that he may escape all dangers. And this is what he prays for. As in Psa 143:10, מישׁור is used in an ethical sense; and differs in this respect from its use in Psa 26:12. On שׁררים, see the primary passage Psa 5:9, of which this is an echo. Wily spies dodge his every step and would gladly see what they have invented against him and wished for him, realised.

Should he enter the way of sin leading to destruction, it would tend to the dishonour of God, just as on the contrary it is a matter of honour with God not to let His servant fall. Hence he prays to be led in the way of God, for a oneness of his own will with the divine renders a man inaccessible to evil. נפשׁ, Psa 27:12, is used, as in Psa 17:9, and in the similar passage, which is genuinely Davidic, Psa 41:3, in the signification passion or strong desire; because the soul, in its natural state, is selfishness and inordinate desire.

יפח is a collateral form of יפיח; they are both adjectives formed from the future of the verb פּוּח (like ירב, יריב): accustomed to breathe out (exhale), i. e. , either to express, or to snort, breathe forth (cf. πνεῖν, or ἐμπνεῖν φόνον and θόνοῦ, θυμον, and the like, Act 9:1). In both Hitzig sees participles of יפח (Jer 4:31); but Psa 10:5 and Hab 2:3 lead back to פּוּח (פּיח); and Hupfeld rightly recognises such nouns formed from futures to be, according to their original source, circumlocutions of the participle after the manner of an elliptical relative clause (the ṣifat of the Arabic syntax), and explains יפיח כּזבים, together with יפח חמס, from the verbal construction which still continues in force.

Psa 27:13-14 Self-encouragement to firmer confidence of faith. Joined to Psa 27:12 (Aben-Ezra, Kimchi), Psa 27:13 trails badly after it. We must, with Geier, Dachselt, and others, suppose that the apodosis is wanting to the protasis with its לוּלא pointed with three points above, and four below, according to the Masora (cf. B. Berachoth 4 a ), but a word which is indispensably necessary, and is even attested by the lxx (ἑαυτῇ) and the Targum (although not by any other of the ancient versions); cf.

the protasis with לוּ, which has no apodosis, in Gen 50:15, and the apodoses with כּי after לוּלי in Gen 31:42; Gen 43:10; 1 Sam. 35:34; 2Sa 2:27 (also Num 22:33, where אוּלי = אם לא = לוּלי), which are likewise to be explained per aposiopesin . The perfect after לוּלא (לוּלי) has sometimes the sense of a plusquamperfectum (as in Gen 43:10, nisi cunctati essemus ), and sometimes the sense of an imperfect , as in the present passage (cf.

Deu 32:29 , si saperent ). The poet does not speak of a faith that he once had, a past faith, but, in regard to the danger that is even now abiding and present, of the faith he now has, a present faith. The apodosis ought to run something like this (Psa 119:92; Psa 94:17): did I not believe, were not confidence preserved to me... then (אז( ne or כּי אז) I should perish; or: then I had suddenly perished.

But he has such faith, and he accordingly in Psa 27:14 encourages himself to go on cheerfully waiting and hoping; he speaks to himself, it is, as it were, the believing half of his soul addressing the despondent and weaker half. Instead of ואמץ (Deu 31:7) the expression is, as in Ps 31:25, ויאמץ לבּך, let thy heart be strong, let it give proof of strength. The rendering “May He (Jahve) strengthen thy heart” would require יאמּץ; but האמיץ, as e.

g. , הרחיב Psa 25:17, belongs to the transitive denominatives applying to the mind or spirit, in which the Hebrew is by no means poor, and in which the Arabic is especially rich.

Psa 27:13-14 Self-encouragement to firmer confidence of faith. Joined to Psa 27:12 (Aben-Ezra, Kimchi), Psa 27:13 trails badly after it. We must, with Geier, Dachselt, and others, suppose that the apodosis is wanting to the protasis with its לוּלא pointed with three points above, and four below, according to the Masora (cf. B. Berachoth 4 a ), but a word which is indispensably necessary, and is even attested by the lxx (ἑαυτῇ) and the Targum (although not by any other of the ancient versions); cf.

the protasis with לוּ, which has no apodosis, in Gen 50:15, and the apodoses with כּי after לוּלי in Gen 31:42; Gen 43:10; 1 Sam. 35:34; 2Sa 2:27 (also Num 22:33, where אוּלי = אם לא = לוּלי), which are likewise to be explained per aposiopesin . The perfect after לוּלא (לוּלי) has sometimes the sense of a plusquamperfectum (as in Gen 43:10, nisi cunctati essemus ), and sometimes the sense of an imperfect , as in the present passage (cf.

Deu 32:29 , si saperent ). The poet does not speak of a faith that he once had, a past faith, but, in regard to the danger that is even now abiding and present, of the faith he now has, a present faith. The apodosis ought to run something like this (Psa 119:92; Psa 94:17): did I not believe, were not confidence preserved to me... then (אז( ne or כּי אז) I should perish; or: then I had suddenly perished.

But he has such faith, and he accordingly in Psa 27:14 encourages himself to go on cheerfully waiting and hoping; he speaks to himself, it is, as it were, the believing half of his soul addressing the despondent and weaker half. Instead of ואמץ (Deu 31:7) the expression is, as in Ps 31:25, ויאמץ לבּך, let thy heart be strong, let it give proof of strength. The rendering “May He (Jahve) strengthen thy heart” would require יאמּץ; but האמיץ, as e.

g. , הרחיב Psa 25:17, belongs to the transitive denominatives applying to the mind or spirit, in which the Hebrew is by no means poor, and in which the Arabic is especially rich.

To Psa 26:1-12 and Psa 27:1-14 a third Psalm is here added, belonging to the time of the persecution by Absolom. In this Psalm, also, the drawing towards the sanctuary of God cannot be lost sight of; and in addition thereto we have the intercession of the anointed one, when personally imperilled, on behalf of the people who are equally in need of help, - an intercession which can only be rightly estimated in connection with the circumstances of that time.

Like Psa 27:1-14 this, its neighbour, also divides into two parts; these parts, however, though their lines are of a different order, nevertheless bear a similar poetic impress. Both are composed of verses consisting of two and three lines. There are many points of contact between this Psalm and Psa 27:1-14; e. g. , in the epithet applied to God, מעוז; but compare also Psa 28:3 with Psa 26:9; Psa 28:2 with Psa 31:23; Psa 28:9 with Psa 29:11.

The echoes of this Psalm in Isaiah are very many, and also in Jeremiah.

Psa 28:1-5 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.

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. 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.

Psa 28:1-5 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.

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. 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.

Psa 28:1-5 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.

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. 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.