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Selected Verse: Psalms 28:1 - King James

Verse	Translation	Text
Ps 28:1	King James	A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people. (Psa 28:1-9) my rock-- (Psa 18:2, Psa 18:31). be not silent to me--literally, "from me," deaf or inattentive. become like them, &c.--share their fate. go down into the pit--or, "grave" (Psa 30:3).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

An earnest cry for divine aid against his enemies, as being also those of God, is followed by the Psalmist's praise in assurance of a favorable answer, and a prayer for all God's people. (Psa 28:1-9)

my rock-- (Psa 18:2, Psa 18:31).

be not silent to me--literally, "from me," deaf or inattentive.

become like them, &c.--share their fate.

go down into the pit--or, "grave" (Psa 30:3).

Notes on the Bible, by Albert Barnes, [1834]
Unto thee will I cry - That is, under the consciousness of the danger to which I am exposed - the danger of being drawn away into the society of the wicked. In such circumstances his reliance was not on his own strength; or on his own resolutions; on his own heart; or on his fellowmen. He felt that he was safe only in God, and he appeals to Him, therefore, in this earnest manner, to save him. O Lord my rock - See the notes at Psa 18:2. Be not silent to me - Margin, "from me." So the Hebrew. The idea is that of one who will not speak to us, or who will not attend to us. We pray, and we look for an "answer" to our prayers, or, as it were, we expect God to "speak" to us; to utter words of kindness; to assure us of His favor; to declare our sins forgiven. Lest, if thou be silent to me - If thou dost not answer my supplications. I become like unto them that go down into the pit - Like those who die; or, lest I be crushed by anxiety and distress, and die. The word "pit" here refers to the grave. So it is used in Psa 30:3; Psa 88:4; Isa 38:18; Isa 14:15, Isa 14:19. The meaning is, that if he did not obtain help from God he despaired of life. His troubles would overwhelm and crush him. He could not bear up under them.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
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. Sa1 29:8; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject. (Note: Aben-Ezra (Moznajim 36b) explains the perfect accented on the penult. in Pro 30:9 from the conformity of sound, and Kimchi (Michlol 6b) 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. (Note: 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.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

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. Sa1 29:8; and even with Tiphcha Obad. Oba 1:10, Joe 3:21. The national grammarians are ignorant of any law on this subject.

(Note: Aben-Ezra (Moznajim 36b) explains the perfect accented on the penult. in Pro 30:9 from the conformity of sound, and Kimchi (Michlol 6b) 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.

(Note: 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
O Lord my rock - צורי tsuri not only means my rock, but my fountain, and the origin of all the good I possess. If thou be silent - If thou do not answer in such a way as to leave no doubt that thou hast heard me, I shall be as a dead man. It is a modern refinement in theology which teaches that no man can know when God hears and answers his prayers, but by an induction of particulars, and by an inference from his promises. And, on this ground, how can any man fairly presume that he is heard or answered at all? May not his inductions be no other than the common occurrences of providence? And may not providence be no more than the necessary occurrence of events? And is it not possible, on this skeptic ground, that there is no God to hear or answer? True religion knows nothing of these abominations; it teaches its votaries to pray to God, to expect an answer from him, and to look for the Holy Spirit to bear witness with their spirits that they are the sons and daughters of God.

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³ O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

³¹ For who is God save the LORD? or who is a rock save our God?

² The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

¹ A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.
² Hear the voice of my supplications, when I cry unto thee, when I lift up my hands toward thy holy oracle.
³ Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.
⁴ Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.
⁵ Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.
⁶ Blessed be the LORD, because he hath heard the voice of my supplications.
⁷ The LORD is my strength and my shield; my heart trusted in him, and I am helped: therefore my heart greatly rejoiceth; and with my song will I praise him.
⁸ The LORD is their strength, and he is the saving strength of his anointed.
⁹ Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.

¹⁹ But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet.

¹⁵ Yet thou shalt be brought down to hell, to the sides of the pit.

¹⁸ For the grave cannot praise thee, death can not celebrate thee: they that go down into the pit cannot hope for thy truth.

⁴ I am counted with them that go down into the pit: I am as a man that hath no strength:

³ O LORD, thou hast brought up my soul from the grave: thou hast kept me alive, that I should not go down to the pit.

² The LORD is my rock, and my fortress, and my deliverer; my God, my strength, in whom I will trust; my buckler, and the horn of my salvation, and my high tower.

⁵ Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

⁹ He bowed the heavens also, and came down: and darkness was under his feet.

¹⁰ As with a sword in my bones, mine enemies reproach me; while they say daily unto me, Where is thy God?

⁷ And in the greatness of thine excellency thou hast overthrown them that rose up against thee: thou sentest forth thy wrath, which consumed them as stubble.

¹¹ Ye made also a ditch between the two walls for the water of the old pool: but ye have not looked unto the maker thereof, neither had respect unto him that fashioned it long ago.

¹² And the harp, and the viol, the tabret, and pipe, and wine, are in their feasts: but they regard not the work of the LORD, neither consider the operation of his hands.

⁵ Because they regard not the works of the LORD, nor the operation of his hands, he shall destroy them, and not build them up.

¹⁶ Wash you, make you clean; put away the evil of your doings from before mine eyes; cease to do evil;

⁸ For Jerusalem is ruined, and Judah is fallen: because their tongue and their doings are against the LORD, to provoke the eyes of his glory.
⁹ The shew of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not. Woe unto their soul! for they have rewarded evil unto themselves.
¹⁰ Say ye to the righteous, that it shall be well with him: for they shall eat the fruit of their doings.
¹¹ Woe unto the wicked! it shall be ill with him: for the reward of his hands shall be given him.

¹⁴ Wait on the LORD: be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD.

¹⁹ Great in counsel, and mighty in work: for thine eyes are open upon all the ways of the sons of men: to give every one according to his ways, and according to the fruit of his doings:

¹⁴ Give them, O LORD: what wilt thou give? give them a miscarrying womb and dry breasts.

⁷ Therefore thus saith the LORD of hosts, Behold, I will melt them, and try them; for how shall I do for the daughter of my people?

²² He draweth also the mighty with his power: he riseth up, and no man is sure of life.

⁸ He sitteth in the lurking places of the villages: in the secret places doth he murder the innocent: his eyes are privily set against the poor.

²⁰ They shall fall in the midst of them that are slain by the sword: she is delivered to the sword: draw her and all her multitudes.

⁹ Gather not my soul with sinners, nor my life with bloody men:

⁴ Give them according to their deeds, and according to the wickedness of their endeavours: give them after the work of their hands; render to them their desert.

³ Draw me not away with the wicked, and with the workers of iniquity, which speak peace to their neighbours, but mischief is in their hearts.

⁹ Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

²¹ For I will cleanse their blood that I have not cleansed: for the LORD dwelleth in Zion.

¹⁰ For thy violence against thy brother Jacob shame shall cover thee, and thou shalt be cut off for ever.

⁸ And David said unto Achish, But what have I done? and what hast thou found in thy servant so long as I have been with thee unto this day, that I may not go fight against the enemies of my lord the king?

¹⁷ Or if I bring a sword upon that land, and say, Sword, go through the land; so that I cut off man and beast from it:

⁹ Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

¹⁴ House and riches are the inheritance of fathers: and a prudent wife is from the LORD.

⁹ Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.

¹² Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein;

⁶ And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

⁹ Lest thou give thine honour unto others, and thy years unto the cruel:
¹⁰ Lest strangers be filled with thy wealth; and thy labours be in the house of a stranger;
¹¹ And thou mourn at the last, when thy flesh and thy body are consumed,
¹² And say, How have I hated instruction, and my heart despised reproof;

²⁵ And the children of Dan said unto him, Let not thy voice be heard among us, lest angry fellows run upon thee, and thou lose thy life, with the lives of thy household.

¹⁹ And lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven, shouldest be driven to worship them, and serve them, which the LORD thy God hath divided unto all nations under the whole heaven.

¹⁷ For I am ready to halt, and my sorrow is continually before me.

¹ And in that day thou shalt say, O LORD, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me.

⁴ What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes?

³⁰ A seed shall serve him; it shall be accounted to the Lord for a generation.

¹ A Psalm of David. Unto thee will I cry, O LORD my rock; be not silent to me: lest, if thou be silent to me, I become like them that go down into the pit.