English Standard Version
Oh, save your people and bless your heritage! Be their shepherd and carry them forever.
King James Bible
Save thy people, and bless thine inheritance: feed them also, and lift them up for ever.
American Standard Version
Save thy people, and bless thine inheritance: Be their shepherd also, and bear them up for ever.
Save, O Lord, thy people, and bless thy inheritance: and rule them and exalt them for ever.
English Revised Version
Save thy people, and bless thine inheritance: feed them also, and bear them up for ever.
Webster's Bible Translation
Save thy people, and bless thy inheritance: feed them also, and lift them up for ever.
Psalm 28:9 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
This first half of the Psalm (Psalm 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 (Psalm 22:30), or are gone down (Isaiah 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. Isaiah 5:4; Isaiah 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 Psalm 38:17), goes over into the perf., then the latter, in most instances, has the tone of the perf. consec. (Deuteronomy 4:19, Judges 18:25, Proverbs 5:9-12, Malachi 4:6), but not always. The penultima-accentuation is necessarily retained in connection with the two great pausal accents, Silluk and Athnach, Deuteronomy 8:12; Proverbs 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, Proverbs 30:9; with Rebia, Proverbs 19:14 (cf. Proverbs 30:9 with Ezekiel 14:17); with Zakeph. 1 Samuel 29:8; and even with Tiphcha Obad. Oba 1:10, Joel 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 Proverbs 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 Psalm 28:3, Psalm 28:4 the prayer is expanded. משׁך (instead of which we find אסף in Psalm 26:9), to draw any one down forcibly to destruction, or to drag him to the place of judgment, Ezekiel 32:20, cf. Psalm 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. Jeremiah 9:7). נתן, used of an official adjudication, as in Hosea 9:14; Jeremiah 32:19. The epanaphora of תּן־להם is like Psalm 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 Isaiah 3:8-11; Isaiah 1:16. The right to pray for recompense (vengeance) is grounded, in Psalm 28:5, upon their blindness to God's just and merciful rule as it is to be seen in human history (cf. Isaiah 5:12; Isaiah 22:11). The contrast of בּנה and חרס, to pull down (with a personal object, as in Exodus 15:7), is like Jeremiah's style (Psalm 42:10, cf. 1:10; Psalm 18:9, and frequently, Sir. 49:7). In Psalm 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 Samuel 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.
Treasury of Scripture Knowledge
feed. or, rule
The LORD bless you and keep you;
and in the wilderness, where you have seen how the LORD your God carried you, as a man carries his son, all the way that you went until you came to this place.'
For they are your people and your heritage, whom you brought out by your great power and by your outstretched arm.'
But the LORD's portion is his people, Jacob his allotted heritage.
1 Kings 8:51
(for they are your people, and your heritage, which you brought out of Egypt, from the midst of the iron furnace).
Blessed is the nation whose God is the LORD, the people whom he has chosen as his heritage!
from following the nursing ewes he brought him to shepherd Jacob his people, Israel his inheritance.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.