Psalm 37:1–39:13

Footnotes

1. 1 The verb form is singular (see vv. 3–10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.
2. 2 Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.
3. 3 Heb “like green vegetation.”
4. 4 Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.
5. 5 Following the imperatives of v. 3 the prefixed verbal forms with vav (ו) in v. 4 indicate result. Faith and obedience (v. 3) will bring divine blessing (v. 4).
6. 6 Or “and he will give you what you desire most.” Heb “and he will grant to you the requests of your heart.”
7. 7 Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.
8. 8 Heb “he will act.” Verse 6 explains what is meant; the Lord will vindicate those who trust in him.
9. 9 Heb “and he will bring out like light your vindication, and your just cause like noonday.”
10. 10 Heb “Be quiet before the Lord!”
11. 11 The Hebrew text has וְהִתְחוֹלֵל (véhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vétokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yéhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).
12. 12 Heb “over one who causes his way to be successful.”
13. 13 Heb “Refrain from anger! Abandon rage!”
14. 14 Heb “for evil men.” The conjunction כִּי (ki, “for”) relates to the exhortations in v. 8; there is no reason to be frustrated, for the evildoers will be punished in due time.
15. 15 Or “cut off, removed.”
16. 16 Heb “and those who wait on the Lord, they will possess the land.”
17. 17 Heb “and yet, a little, there will be no wicked [one].”
18. 18 Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.
19. 19 Heb “and they will take delight in (see v. 4) abundance of peace.”
20. 20 Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.
21. 21 Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.
22. 22 Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.
23. 23 Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19–20), “his day” refers to the time when God will destroy evildoers.
24. 24 Heb “to cause to fall.”
25. 25 Heb “the upright in way,” i.e., those who lead godly lives.
26. 26 Heb “enter into.”
27. 27 Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.
28. 28 Heb “for the arms of the evil ones will be broken.”
29. 29 The active participle here indicates this is characteristically true.
30. 30 Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.
31. 31 Heb “and their inheritance is forever.”
32. 32 Heb “in a time of trouble.”
33. 33 Heb “in days of famine they will be satisfied.”
34. 34 Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).
35. 35 The meaning of the (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and 430 יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the Lord’s enemies being consumed in smoke, supports this reading, which assumes confusion of the Hebrew letters resh (ר) and dalet (ד) at the end of the first word in the sequence.
36. 36 Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.
37. 37 Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.
38. 38 The particle כִּי is best understood as asseverative or emphatic here.
39. 39 Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.
40. 40 Heb “cursed.”
41. 41 Or “cut off”; or “removed” (see v. 9).
42. 42 Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”
43. 43 Other translation options for כִּי in this context are “when” (so ) or “though” (so , , ).
44. 44 Heb “be hurled down.”
45. 45 The active participle indicates this is characteristically true. See v. 17.
46. 46 Or “offspring”; Heb “seed.”
47. 47 Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.
48. 48 The active participles describe characteristic behavior.
49. 49 Or “offspring”; Heb “seed.”
50. 50 Or “Do good!” The imperatives are singular (see v. 1).
51. 51 Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.
52. 52 Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.
53. 53 The imperfect verbal form draws attention to this generalizing statement.
54. 54 Or “protected forever.”
55. 55 Or “offspring”; Heb “seed.”
56. 56 Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.
57. 57 Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.
58. 58 Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.
59. 59 Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.
60. 60 Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.
61. 61 Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.
62. 62 Or “wait.”
63. 63 Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9–10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.
64. 64 Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.
65. 65 Heb “when evil men are cut off you will see.”
66. 66 The Hebrew uses the representative singular again here.
67. 67 Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1–50 [], ). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.
68. 68 Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. ; note the first person verbal forms in preceding verse and in the following line).
69. 69 Or “upright.”
70. 70 Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. , ).
71. 71 Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.
72. 72 Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.
73. 73 Heb “and the deliverance of the godly [ones] [is] from the Lord.”
74. 74 Heb “[he is] their place of refuge in a time of trouble.”
75. 75 The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.
76. 76 Psalm 38. The author asks the Lord to deliver him from his enemies. He confesses his sin and recognizes that the crisis he faces is the result of divine discipline. Yet he begs the Lord not to reject him.
77. 77 The Hebrew text reads simply, “to cause to remember.” The same form, the Hiphil infinitive of זָכַר (zakhar, “remember”), also appears in the heading of Ps 70. Some understand this in the sense of “for the memorial offering,” but it may carry the idea of bringing one’s plight to God’s attention (see P. C. Craigie, Psalms 1–50 [], ).
78. 1 The words “continue to” are supplied in the translation of both lines. The following verses make it clear that the psalmist is already experiencing divine rebuke/punishment. He asks that it might cease. Compare Ps 38:1 with Ps 6:1, which has similar wording.
79. 2 The verb Hebrew נָחַת (nakhat) apparently here means “penetrate, pierce” (note the use of the Qal in Prov 17:10). The psalmist pictures the Lord as a warrior who shoots arrows at him (see Ps 7:12–13).
80. 3 Heb “and your hand [?] upon me.” The meaning of the verb נָחַת (nakhat) is unclear in this context. It is preferable to emend the form to וַתָּנַח (vattanakh) from the verb נוּחַ (nuakh, “rest”). In this case the text would read literally, “and your hand rests upon me” (see Isa 25:10, though the phrase is used in a positive sense there, unlike Ps 38:2).
81. 4 Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.
82. 5 Heb “there is no health in my bones from before my sin.”
83. 6 Heb “pass over my head.”
84. 7 The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.
85. 8 Heb “my wounds stink, they are festering” (cf. ).
86. 9 Heb “from before my foolishness.”
87. 10 The verb’s precise shade of meaning in this context is not entirely clear. The verb, which literally means “to bend,” may refer to the psalmist’s posture. In Isa 21:3 it seems to mean “be confused, dazed.”
88. 11 Heb “I am bowed down to excess.”
89. 12 Heb “for my loins are filled with shame.” The “loins” are viewed here as the seat of the psalmist’s emotions. The present translation assumes that נִקְלֶה (niqleh) is derived from קָלָה (qalah, “be dishonored”). Some derive it instead from a homonymic root קָלָה (qalah), meaning “to roast.” In this case one might translate “fever” (cf. “my loins burn with fever”).
90. 13 Heb “there is no soundness in my flesh” (see v. 3).
91. 14 Heb “I am numb and crushed to excess.”
92. 15 Heb “I roar because of the moaning of my heart.”
93. 16 Heb “O Lord, before you [is] all my desire.”
94. 17 Heb “and the light of my eyes, even they, there is not with me.” The “light of the eyes” may refer to physical energy (see 1 Sam 14:27, 29), life itself (Ps 13:3), or the ability to see (Prov 29:23).
95. 18 Or “wound,” or “illness.”
96. 19 Heb “stand [aloof].”
97. 20 Heb “and the ones near me off at a distance stand.”
98. 21 Heb “lay snares.”
99. 22 I am like a deaf man … like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).
100. 23 Heb “and there is not in his mouth arguments.”
101. 24 Or perhaps “surely.”
102. 25 Heb “For I said, ‘Lest they rejoice over me.’ ” The psalmist recalls the motivating argument of his petition. He probably prefaced this statement with a prayer for deliverance (see Pss 7:1–2; 13:3–4; 28:1).
103. 26 Heb “they will magnify against me.” See Pss 35:26; 55:13.
104. 27 Heb “and my pain [is] before me continually.”
105. 28 Or “for.” The translation assumes that כִּי (ki) is asseverative here.
106. 29 Heb “and my enemies, life, are many.” The noun חַיִּים (khayyim, “life”) fits very awkwardly here. The translation assumes an emendation to חִנָּם (khinam, “without reason”; note the parallelism with שֶׁקֶר [sheqer, “falsely”] and see Pss 35:19; 69:4; Lam 3:52). The verb עָצַם (’atsam) can sometimes mean “are strong,” but here it probably focuses on numerical superiority (note the parallel verb רָבַב, ravav, “be many”).
107. 30 Heb “are many.”
108. 31 Heb “the ones who repay evil instead of good accuse me, instead of my pursuing good.”
109. 32 Heb “hurry to my help.” See Ps 22:19.
110. 33 Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
111. 1 Heb “I said.”
112. 2 Heb “I will watch my ways, from sinning with my tongue.”
113. 3 The psalmist wanted to voice a lament to the Lord (see vv. 4–6), but he hesitated to do so in the presence of evil men, for such words might be sinful if they gave the wicked an occasion to insult God. See C. A. Briggs and E. G. Briggs, Psalms (), 1:.
114. 4 Heb “I was mute [with] silence.”
115. 5 Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament. I held back the urge to speak. For a helpful discussion of the relationship (and tension) between silence and complaint in ancient Israelite lamentation, see E. S. Gerstenberger, Psalms, Part I (), .
116. 6 Heb “and my pain was stirred up.” Emotional pain is in view here.
117. 7 Heb “my heart was hot within me.”
118. 8 Heb “In my reflection fire burned.” The prefixed verbal form is either a preterite (past tense) or an imperfect being used in a past progressive or customary sense (“fire was burning”).
119. 9 Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
120. 10 Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”
121. 11 Heb “Let me know how transient I am!”
122. 12 Heb “Look, handbreadths you make my days.” The “handbreadth” (equivalent to the width of four fingers) was one of the smallest measures used by ancient Israelites. See P. C. Craigie, Psalms 1–50 (), .
123. 13 Heb “is like nothing before you.”
124. 14 Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”
125. 15 Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here. People go through life (Heb “man walks about”). “Walking” is here used as a metaphor for living. The point is that human beings are here today, gone tomorrow. They have no lasting substance and are comparable to mere images or ghosts.
126. 16 Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.
127. 17 Heb “my hope, for you it [is].”
128. 18 Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10–13).
129. 19 Heb “remove from upon me your wound.”
130. 20 Heb “from the hostility of your hand I have come to an end.”
131. 21 “with punishments on account of sin you discipline a man.”
132. 22 Heb “you cause to dissolve, like a moth, his desired [thing].” The translation assumes an emendation of חֲמוּדוֹ (khamudo, “his desirable [thing]”) to חֶמְדוֹ (khemdo, “his loveliness” [or “beauty”]), a reading that is supported by a few medieval Hebrew .
133. 23 Heb “do not be deaf to my tears.”
134. 24 Heb “For a resident alien [am] I with you, a sojourner like all my fathers.” Resident aliens were dependent on the mercy and goodwill of others. The Lord was concerned that resident aliens be treated properly. See Deut 24:17–22, Ps 146:9.
135. 25 Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shé’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10–11). For a similar expression of this sentiment see Job 10:20–21.