38 Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is used as a synecdoche of part (= my soul) for the whole person (= I).
39 The reads וַתִּזְנַח (vattiznakh), vav (ו) consecutive + Qal preterite 3rd person feminine singular from זָנַח (zanakh, “to reject”), resulting in the awkward phrase “my soul rejected from peace.” The καὶ ἀπώσατο (kai apōsato) reflects a of וַיִּזְנַח (vayyiznakh), vav (ו) consecutive + Qal preterite 3rd person masculine singular from זָנַח (zanakh): “He deprives my soul of peace.” Latin repulsa est reflects a of וַתִּזָּנַח (vattizzanakh), vav (ו) consecutive + Niphal preterite 3rd person feminine singular from זָנַח (zanakh): “My soul is excluded from peace.” The best explains the origin of the and readings. The ם (mem) beginning the next word may have been an enclitic on the verb rather than a preposition on the noun. This would be the only Qal occurrence of זָנַח (zanakh) used with the preposition מִן (min). Placing the ם (mem) on the noun would have created the confusion leading to the changes made by the and . II זנח attempts to deal with the problem lexically by positing a meaning “to exclude from” for זָנַח (zanakh) plus מִן (min), but also allows that the Niphal may be the correct reading.
40 Heb “from peace.” H. Hummel suggests that שָׁלוֹם (shalom) is the object and the ם (mem) is not the preposition מִן (min), but an enclitic on the verb (“Enclitic Mem in Early Northwest Semitic, Especially in Hebrew” 76 [1957]: 105). שָׁלוֹם (shalom) has a wide range of meaning. The connotation is that there is no peace within; the speaker is too troubled for any calm to take hold.
41 Heb “goodness.”
42 Heb “and my hope from the Lord.” The hope is for deliverance. The words, “I have lost all …” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader.