STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Prayer for Rescue From Enemies	The Lord the Avenger of His People	Prayer for Deliverance From Personal Enemies (A Lament)	A Prayer For Help	Prayer of the Virtuous in Persecution
MT Intro "A Psalm of David."
35:1-8	35:1-3	35:1-3	35:1-3	35:1-3
	35:4-8	35:4-6	35:4-6	35:4
				35:5-6
		35:7-8	35:7-8	35:7-8
35:9-16	35:9-10	35:9-10	35:9-10	35:9-10
	35:11-14	35:11-12	35:11-14	35:11-12
		35:13-14		35:13-14
	35:15-16	35:15-16	35:15-16	35:15-16
35:17-21	35:17-18	35:17-18	35:17-18	35:17-18
	35:19-21	35:19-21	35:19	35:19
			35:20-25	35:20-21
35:22-26	35:22-25	35:22-25		35:22-24
				35:25-26
	35:26	35:26	35:26
35:27-28	35:27-28	35:27-28	35:27-28	35:27
				35:28

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This Psalm is dominated by

1. prayer requests (8 imperatives) for YHWH's help against enemies

2. jussives (23) describing what the psalmist hopes will happen to those who are

a. his enemies

b. his supporters

 

B. In many of the Psalms it is difficult to identify who the adversaries are. In this Psalm (i.e., 35:12-14) it is obvious they were close covenant acquaintances. This made the pain of the betrayal all the more intense! However, verses 1-8 seem to imply a military opponent.

 

C. Psalm 34 and Psalm 35 are the only Psalms where "the angel of YHWH" is mentioned. This is possibly why they were placed next to each other. The Psalms were selected, edited, and compiled by unknown people in an unknown process. By faith we believe they were led by the Spirit.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 35:1-8
 ¹Contend, O Lord, with those who contend with me;
 Fight against those who fight against me.
 ²Take hold of buckler and shield
 And rise up for my help.
 ³Draw also the spear and the battle-axe to meet those who pursue me;
 Say to my soul, "I am your salvation."
 ⁴Let those be ashamed and dishonored who seek my life;
 Let those be turned back and humiliated who devise evil against me.
 ⁵Let them be like chaff before the wind,
 With the angel of the Lord driving them on.
 ⁶Let their way be dark and slippery,
 With the angel of the Lord pursuing them.
 ⁷For without cause they hid their net for me;
 Without cause they dug a pit for my soul.
 ⁸Let destruction come upon him unawares,
 And let the net which he hid catch himself;
 Into that very destruction let him fall.

35:1-8 This strophe starts out with several prayer requests (imperatives) in verses 1-3.

1. contend — BDB 936, KB 1224, Qal imperative, the noun occurs in the second phrase (BDB 937)

2. fight — BDB 535, KB 526, Qal imperative, the Qal participle occurs in the second phrase

3. take hold — BDB 304, KB 302, Hiphil imperative (lit. "seize")

4. rise up — BDB 877, KB 1086, Qal imperative

5. draw — BDB 937, KB 1227, Hiphil imperative, cf. Exod. 15:9

6. MT has "close up" — BDB 688, KB 742, Qal imperative (NKJV, LXX, NIV) but the same consonants can mean "battle axes" (Herodotus, NASB, NRSV, NJB, JPSOA). The UBS Text Project gives the imperative an "A" rating. The Hebrew consonants can be translated "battle axe," "javelin," "pike"; it is found only here in the OT. One wonders who the psalmist is referring to as his adversaries.

a. military combatants, Ps. 35:1-3, 4-6

b. legal foes, Ps. 35:11

c. close friends, Ps. 35:12-14

7. say — BDB 55, KB 65, Qal imperative. Notice how personal this phrase is. The psalmist wants YHWH to affirm that He is his only deliverance, cf. Ps. 62:2; 89:26. If there is to be salvation/deliverance, it will come from the covenant God, YHWH!

 

▣ Beginning at Ps. 35:4-8 the psalmist asks YHWH to

1. let those be ashamed — BDB 101, KB 116, Qal imperfect used in a jussive sense, Ps. 35:4; Ps. 40:14; 70:2; 83:17

2. let those be dishonored — BDB 483, KB 480, Niphal imperfect used in a jussive sense, Ps. 35:4

3. let those be turned back — BDB 690, KB 744, Niphal imperfect used in a jussive sense, Ps. 35:4

4. let those be humiliated — BDB 344, KB 340, Qal imperfect used in a jussive sense, Ps. 35:4

5. let them be like chaff before the wind — BDB 224, KB 243, Qal imperfect used in a jussive sense, Ps. 35:5; Job 21:18; Ps. 1:4

6. let their way be dark and slippery — BDB 224, KB 243, Qal jussive, Ps. 35:6

7. let destruction come upon him unawares — BDB 97, KB 112, Qal imperfect used in a jussive sense, Ps. 35:8

8. let the net which he hid catch himself — BDB 539, KB 530, Qal imperfect used in a jussive sense, Ps. 35:8 (typical biblical role reversal; cf. Ps. 9:15; 31:4; 140:5; 142:3)

9. let him fall on him by means of his own evil plans — BDB 656, KB 709, Qal imperfect used in a jussive sense, Ps. 35:8

 

▣ These enemies are characterized as

1. who seek my life — BDB 134, KB 153, Piel participle, Ps. 35:4

2. who devise evil against me — BDB 362, KB 359, Qal participle, Ps. 35:4

3. who without cause they hid their net for me — BDB 380, KB 377, Qal perfect, Ps. 35:7

4. who without cause they dug a pit for my soul — BDB 343, KB 340, Qal perfect, Ps. 35:7 (notice this is repeated for emphasis)

 

35:2 "buckler and shield" These (BDB 857, KB 1037 and BDB 171, KB 545) were types of shields. BDB identifies "buckler" (BDB 857) as a large, full body shield but does not give the size of the other one. It is assumed that both were carried into battle by soldiers (and/or their armor bearers). Therefore, one was for spears and arrows (full body) and one for hand to hand fighting (smaller, BDB171; NIDOTTE, vol. 2, p. 846).

35:3 "pursue me" This term (BDB 922, KB 1191, Qal active participle) is often used in the Psalms of aggressive adversaries (cf. Ps. 7:1,5; 31:15; 71:11; 109:16; 119:84,86). It can be

1. a military pursuit

2. a hunting pursuit

3. a metaphor of aggressive opposition

 

35:5-6 "the angel of the Lord" The angels were agents of protection in Ps. 34:7, but here agents of judgment. Some would say the Bible, being an ancient, pre-scientific book, is superstitious about the unseen, unexplained. It is surely true that there is mystery here, but if one holds to the Bible being the unique revelation of the one true God, then he/she must accept its worldview, which includes the interconnection between the visible and invisible world. Exactly how, when, where, who is connected to this interconnection is uncertain.

It is often difficult to know the difference between the literary use (used for effect) and literal use (i.e., angelic intervention or activity). There are two cliches here—everything has an angelic component versus nothing has an angelic component. We live by faith and biblical revelation. Differing personalities migrate to one side or the other.

Life is often "dark" and "slippery" (cf. Ps. 73:18), but for those who trust YHWH, He walks through the valley(s) of deep darkness with them (cf. Ps. 23:4; 107:14). Life is often described in the figurative language of a walk or a journey. A straight, level, smooth road is imagery of a good life, while dark, slippery obstacles in the road or an unlevel road is imagery of a problem.

See SPECIAL TOPIC: THE ANGEL OF THE LORD at Ps. 34:7.

NASB (UPDATED) TEXT: PSALM 35:9-16
 ⁹And my soul shall rejoice in the Lord;
 It shall exult in His salvation.
 ¹⁰All my bones will say, "Lord, who is like You,
 Who delivers the afflicted from him who is too strong for him,
 And the afflicted and the needy from him who robs him?"
 ¹¹Malicious witnesses rise up;
 They ask me of things that I do not know.
 ¹²They repay me evil for good,
 To the bereavement of my soul.
 ¹³But as for me, when they were sick, my clothing was sackcloth;
 I humbled my soul with fasting,
 And my prayer kept returning to my bosom.
 ¹⁴I went about as though it were my friend or brother;
 I bowed down mourning, as one who sorrows for a mother.
 ¹⁵But at my stumbling they rejoiced and gathered themselves together;
 The smiters whom I did not know gathered together against me,
 They slandered me without ceasing.
 ¹⁶Like godless jesters at a feast,
 They gnashed at me with their teeth.

35:9-16 This strophe affirms YHWH's deliverance.

1. my soul shall rejoice in the Lord — BDB 162, KB 189, Qal imperfect

2. it shall exult in His salvation — BDB 965, KB 1314, Qal imperfect

3. all his bones (i.e., his soul, cf. Ps. 51:8) will say — BDB 55, KB 65, Qal imperfect (i.e., the terms "soul," nephesh [BDB 659], and "bones" are idioms for the whole person, cf. Ps. 6:2)

a. who is like You, cf. Exod. 15:11; Ps. 86:8, Micah 7:18; see SPECIAL TOPIC: MONOTHEISM at Ps. 2:7

b. who delivers the afflicted

At this point (35:11) the psalmist begins to describe his adversaries.

1. malicious witnesses — BDB 729 construct BDB 329, Ps. 35:11

2. who asks him things he does not know, Ps. 35:11 (the setting is a court scene and the false witnesses are asking about things the psalmist did not do)

3. who repay evil for good, Ps. 35:12, cf. Ps. 38:20; 109:5 (reversal, cf. Ps. 35:13-14)

4. who rejoiced at his stumbling, Ps. 35:15

5. who gathered together to slander him, Ps. 35:15

6. who gnashed their teeth at him, Ps. 35:15, cf. Ps. 37:12; 112:10; Job 16:9; Lam. 2:16; Matt. 8:12; 25:30; Luke 13:28

In Ps. 35:14 and 15 the psalmist describes what he did for those who persecuted him

1. when they were sick, he wore sackcloth on their behalf (see SPECIAL TOPIC: GRIEVING RITES at Ps. 30:11)

2. he humbled himself, fasted, and prayed on their behalf

3. he mourned for them (as for a close friend or brother)

4. he mourned for them (as for his own mother)

There is a visible contrast between how the faithful follower acts and the faithless ones act! Our relationship with God is clearly seen in how we treat others.

35:12b The MT has "bereavement" (BDB 1013) from loss of children which is a terrible sorrow. The NEB suggests an emendation, "they seek for my life"; REB, "lying in wait to take my life."

As is so often true, modern readers do not fully understand the poetry of an ANE culture. However, though there are rare words and uncertain imagery, the overall thrust is understandable from context, especially parallelism.

35:13b

NASB, LXX"and my prayer kept returning to my bosom"
JPSOA"may what I prayed for happen to me"
NRSV, TEV"I prayed with a bowed head on my bosom"
NJB"praying ever anew in my heart"

The MT is uncertain. So the translations suggest

1. the psalmist's prayers and actions for his enemies in Ps. 35:13-14 return to his benefit, not theirs (cf. Matt. 10:13; Luke 10:6)

2. the phrase refers to his body's position in prayer

3. the phrase refers to repeated prayer

 

35:15

NASB, NRSV,
NJB, JPSOA,
NRSV, REB"stumbling"
NKJV, TEV"adversity"
NEB"ruffians"

The MT has "at my stumbling" (BDB 854, cf. Ps. 38:17; Job 18:12). The UBS Text Project gives the MT a "C" rating (considerable doubt). It suggests "limping ones," denoting a hurt psalmist (p. 220). The UBS Handbook (p. 335) suggests the psalmist was limping like a wounded animal. If so the "gathered together" could be like a pack of dogs.

35:16

NASB"like godless jesters at a feast"
NKJV"with ungodly mockers at feasts"
NRSV"they impiously mock more and more"
TEV"like those who would mock a cripple"
NJB"if I fall they surround me"
REB"when I slipped, they mocked at me"
JPSOA"with impious, mocking grimace"

The MT has "like the profanest of mockers of a cake," which obviously does not make sense. So English translations have tried to find a parallel between verse 15 and verse 16, but it is all conjecture. The AB (p. 214) suggests an emendation that results in "my encircling mockers."

The MT is not the first or oldest Hebrew manuscript.

NASB (UPDATED) TEXT: PSALM 35:17-21
 ¹⁷Lord, how long will You look on?
 Rescue my soul from their ravages,
 My only life from the lions.
 ¹⁸I will give You thanks in the great congregation;
 I will praise You among a mighty throng.
 ¹⁹Do not let those who are wrongfully my enemies rejoice over me;
 Nor let those who hate me without cause wink maliciously.
 ²⁰For they do not speak peace,
 But they devise deceitful words against those who are quiet in the land.
 ²¹They opened their mouth wide against me;
 They said, "Aha, aha, our eyes have seen it!"

35:17-21 Unlike the previous strophe, this one starts out asking YHWH why and then a prayer for action.

1. how long will You not act — BDB 906, KB 1157, Qal imperfect (same sentiment as Ps. 13:1-2; 22:1-2; Hab. 1:2-4; YHWH does not respond as the psalmist thinks He should)

2. rescue (lit. "bring back") my soul — BDB 996, KB 1427, Hiphil imperative

Verse 18 describes what the psalmist will do if YHWH rescues him.

1. I will give You thanks in the great congregation (temple gathering, cf. Ps. 22:25; 40:9,10) — BDB 392, KB 389, Hiphil imperfect used in a cohortative sense

2. I will praise You among the mighty throng (synonymous parallelism with #1) — BDB 237, KB 248, Piel imperfect used in a cohortative sense

Verse 19 returns to the "let those. . ." pattern of Ps. 35:5-8.

1. do not let those who are wrongfully my enemies rejoice over me — BDB 970, KB 1333, Qal imperfect used in a jussive sense

2. neither let those who hate me without cause wink maliciously — BDB 902, KB 1147, Qal imperfect used in a jussive sense, cf. Pro. 6:12-14; 10:10

Ps. 35:20-21 gives the reasons why YHWH should act against his adversaries.

1. they do not speak peace

2. they devise deceitful words

3. they opened their mouth wide against me

4. they say, "Aha, aha, our eyes have seen it"

 

35:14 Jesus quotes part of this verse in John 15:25 as referring to Him in a typological sense.

35:17 "lions" See note at Psalm 34:10.

35:20 "those who are quiet in the land" This phrase is unique. From its parallel it seems to refer to people who do not cause trouble but seek peace.

NASB (UPDATED) TEXT: PSALM 35:22-26
 ²²You have seen it, O Lord, do not keep silent;
 O Lord, do not be far from me.
 ²³Stir up Yourself, and awake to my right
 And to my cause, my God and my Lord.
 ²⁴Judge me, O Lord my God, according to Your righteousness,
 And do not let them rejoice over me.
 ²⁵Do not let them say in their heart, " Aha, our desire!"
 Do not let them say, "We have swallowed him up!"
 ²⁶Let those be ashamed and humiliated altogether who rejoice at my distress;
 Let those be clothed with shame and dishonor who magnify themselves over me.

35:22-26 The psalmist appeals to YHWH's knowledge of the situation (cf. Ps. 10:14; 32:8; 33:18; 34:15; Exod. 3:7). In light of His knowledge of the enemies' attack, please

1. do not keep silent — BDB 361, KB 357, Qal imperfect used in a jussive sense, cf. Ps. 28:1; 39:12; 83:1; 109:1; also note Hab. 1:13

2. do not be far from me — BDB 934, KB 1221, Qal imperfect used in a jussive sense, cf. Ps. 10:1; 22:11; 38:21; 71:12

These jussives are followed by three specific prayer requests (imperatives) for court justice (i.e., "right," "cause").

1. stir up Yourself — BDB 734, KB 802, Hiphil imperative, cf. Ps. 7:6; 44:23; 59:4; 80:2

2. awake — BDB 884, KB 1098, Hiphil imperative

3. judge — BDB 1047, KB 1622, Qal imperative, cf. Ps. 26:1; 43:1; 139:1,23; notice the judgment is "according to Your righteousness" (cf. Ps. 31:1c; Romans 4-6; Galatians 3)

In the following verses (35:24b-26) there is another series of six Qal imperfects used in a jussive sense.

1. do not let them rejoice over me — BDB 970, KB 1333, Qal imperfect used in a jussive sense, Ps. 35:24

2. do not let them say in their hearts, "Aha, our desire!" — BDB 55, KB 65, Qal imperfect used in a jussive sense, Ps. 35:25

3. do not let them say, "We have swallowed him up!" — BDB 55, KB 65, Qal imperfect used in a jussive sense, Ps. 35:25

4. let them be ashamed — BDB 101, KB 116, Qal imperfect used in a jussive sense, Ps. 35:26

5. let them be humiliated — BDB 344, KB 340, Qal imperfect used in a jussive sense, Ps. 35:26

6. let those be clothed with shame and dishonor — BDB 344, KB 340, Qal imperfect used in a jussive sense, Ps. 35:26

 

NASB (UPDATED) TEXT: PSALM 35:27-28
 ²⁷Let them shout for joy and rejoice, who favor my vindication;
 And let them say continually, "The Lord be magnified,
 Who delights in the prosperity of His servant."
 ²⁸And my tongue shall declare Your righteousness
 And Your praise all day long.

35:27-28 Again there is a series of four Qal imperfects used in a jussive sense.

1. let them who favor my vindication (cf. Ps. 35:24a) shout for joy — BDB 943, KB 1247, Qal imperfect used in a jussive sense, Ps. 35:27

2. let them rejoice (parallel to #1) — BDB 970, KB 1333, Qal imperfect used in a jussive sense, Ps. 35:27

3. let them say continuously — BDB 55, KB 65, Qal imperfect used in a jussive sense, Ps. 35:27

4. let the Lord be magnified — BDB 152, KB 178, Qal imperfect used in a jussive sense, Ps. 35:27

 

35:28 The tongue of the faithless spreads lies, rumors, and bitterness but the tongue of the faithful follower tells of

1. the righteousness of YHWH, cf. Ps. 51:14; 71:15,24

2. His praise

 

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How does this Psalm use the imagery of YHWH as warrior?

2. List the things that the psalmist asks YHWH to do to his enemies in verses 4-8 and again in verses 24b-26.

3. What doctrine does the phrase "who is like You" (Ps. 35:10) imply?

4. Why does the psalmist feel betrayed by his acquaintances? (cf. Ps. 35:13-14)

5. What do the words, "Aha, aha" (cf. Ps. 35:21,25) imply?

6. List the good things the psalmist asks for his supporters in Ps. 35:27.

 

Copyright © 2012 Bible Lessons International

 

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
Security of Those Who Trust in the Lord, and Insecurity of the Wicked	The Heritage of the Righteous and the Calamity of the Wicked	The Certainty of Retribution For the Wicked (A Wisdom Psalm)	The Destiny of the Wicked and of the Good	The Fate of the Upright and the Wicked (An Acrostic)
MT Intro A Psalm of David
37:1-6	37:1-2	37:1-2	3:1-2	37:1-2 (Aleph)
	37:3-4	37:3-4	37:3-4	37:3-4 (Bet)
	37:5-6	37:5-6	37:5-6	37:5-6 (Gimel)
37:7-11	37:7-11	37:7	37:7	37:7 (Dalet)
		37:8-9	37:8-9	37:8-9 (He)
		37:10-11	37:10-11	37:10-11 (Waw)
37:12-15	37:12-15	37:12-13	37:12-13	37:12-13 (Zain)
		37:14-15	37:14-15	37:14-15 (Het)
37:16-22	37:16-17	37:16-17	37:16-17	37:16-17 (Tet)
	37:18-20	37:18-19	37:18-20	37:18-19 (Yod)
		37:20		37:20 (Kaph)
	37:21-22	37:21-22	37:21-22	37:21-22 (Lamed)
37:23-26	37:23-24	37:23-24	37:23-24	37:23-24 (Mem)
	37:25-26	37:25-26	37:25-26	37:25-26 (Nun)
37:27-34	37:27-29	37:27-29	37:27-29	37:27-28b (Samek)
				37:28c-29 (Ain)
	37:30-31	37:30-31	37:30-31	37:30-31 (Pe)
	37:32-33	37:32-33	37:32-33	37:32-33 (Zade)
	37:34-36	37:34	37:34	37:34 (Qoph)
		37:35-36	37:35-36	37:35-36 (Resh)
37:35-40
	37:37-38	37:37-38	37:37-38	37:37-38 (Shim)
	37:39-40	37:39-40	37:39-40	37:39-40 (Taw)

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. This Psalm swings back and forth between admonishing and describing the faithful followers and describing the faithless. The theological issue is the prosperity of the wicked (cf. Psalm 73; Habakkuk).

 

B. YHWH is characterized in several different ways. He sustains the faithful and destroys the faithless.

 

C. This is an acrostic psalm. Each suggestive letter has two verses (i.e., 4 lines) except Qoph, 37:34, which has 3 lines.

 

D. This Psalm's theology about inheriting the land (i.e., Canaan) and prosperity is based on Gen. 12:1-3 (YHWH's initial call and promises to Abraham), which develops under Moses into the Mosaic covenant. It had blessings for obedience and curses for disobedience (cf. Leviticus 26; Deuteronomy 27-30 for a good summary).

YHWH wanted to reveal Himself to the world through His special covenant people, Israel. Israel was to reveal His grace, mercy, and love through its prosperity and godly culture. As is obvious from the historical books (i.e., Joshua — 2 Kings), the disobedience of Israel thwarted this purpose. Israel was judged and the covenant broken (i.e., exile). Therefore, YHWH was forced to start a "new covenant" (cf. Jer. 31:31-34; Ezek. 36:22-38) based on His grace and actions, not fallen human obedience (i.e., the gospel of Jesus Christ recorded in the NT). With this new covenant the promises to national Israel were annulled! Below I have place a Special Topic that tries to document this change.

SPECIAL TOPIC: WHY ARE THE END-TIME EVENTS SO CONTROVERSIAL?

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 37:1-6
 ¹Do not fret because of evildoers,
 Be not envious toward wrongdoers.
 ²For they will wither quickly like the grass
 And fade like the green herb.
 ³Trust in the Lord and do good;
 Dwell in the land and cultivate faithfulness.
 ⁴Delight yourself in the Lord;
 And He will give you the desires of your heart.
 ⁵Commit your way to the Lord,
 Trust also in Him, and He will do it.
 ⁶He will bring forth your righteousness as the light
 And your judgment as the noonday.

37:1-6 This strophe has seven imperatives and three jussives. These are not prayers but admonitions to the faithful (i.e., what to do and what not to do).

1. fret not yourself — BDB 354, KB 351, Hithpael jussive, same form in Ps. 37:7,8; note Pro. 24:19; the word means "burn," or "be kindled" and is used figuratively of anger; here it is paired with "envy" (BDB 888)

2. do not be envious — BDB 888, KB 1109, Piel imperfect used in a jussive sense, cf. Ps. 73:3; Pro. 3:31; 23:17; 24:1,19

The lives of the wicked look successful and happy but they are short lived; they will not ultimately inherit the promised land.

1. they will wither quickly like the grass — BDB 576, KB 593, Qal imperfect, cf. Job 14:2; Ps. 90:5-6; 103:15-16; Isa. 40:6-8

2. they will fade like the green herb — BDB 615, KB 663, Qal imperfect

In light of the transitoriness of the faithless ones, faithful followers should (37:3-5 has 7 imperatives)

1. trust in YHWH — BDB 105, KB 120, Qal imperative, cf. Ps. 37:3,5; Ps. 52:8; 62:8; Pro. 3:5-6

2. do good — BDB 793, KB 889, Qal imperative

3. dwell in the land — BDB 1014, KB 1496, Qal imperative

4. cultivate faithfulness — BDB 944, KB 1258, Qal imperative

5. delight yourself in YHWH — BDB 772, KB 851, Hithpael imperative (i.e., not in physical prosperity)

6. commit your way (see Special Topic at Ps. 1:2) to YHWH — BDB 164, KB 193, Qal imperative

7. trust in Him — BDB same as #1

YHWH will

1. give (BDB 678, KB 733, Qal imperfect) the faithful follower "the desires of your heart," Ps. 37:4

2. "He will do it" (BDB 793, KB 889, Qal imperfect), Ps. 37:5

3. He will bring forth your righteousness as the light

4. He will bring forth your justice as the noonday (#3 and #4 are parallel and seem to refer to a court case or is figurative of end-time judgment)

 

37:4b This line of poetry has always meant a lot to me personally, but I am not sure I have interpreted it correctly. I usually use this to assert that if we are faithful followers we will desire the right things because YHWH has informed our hearts (cf. Jer. 31:31-34; Ezek. 36:26-27). But it surely could refer to the answered prayers of the faithful follower (cf. Ps. 20:4-5; 21:2; 145:19; Matt. 7:7-8). The theological issue is the interplay between God's sovereignty and human freewill (see Special Topic at Ps. 25:12; NIDOTTE, vol. 3, p. 444). Sometimes careful exegesis ruins a good sermon!

NASB (UPDATED) TEXT: PSALM 37:7-11
 ⁷Rest in the Lord and wait patiently for Him;
 Do not fret because of him who prospers in his way,
 Because of the man who carries out wicked schemes.
 ⁸Cease from anger and forsake wrath;
 Do not fret; it leads only to evildoing.
 ⁹For evildoers will be cut off,
 But those who wait for the Lord, they will inherit the land.
 ¹⁰Yet a little while and the wicked man will be no more;
 And you will look carefully for his place and he will not be there.
 ¹¹But the humble will inherit the land
 And will delight themselves in abundant prosperity.

37:7-11 This is a continuation of the previous strophe.

1. admonitions to the faithful

a. rest in YHWH — BDB 198, KB 226, Qal imperative

b. wait patiently for Him — BDB 296, KB 297, Hithpolel imperative (i.e., for YHWH to act temporally and eschatologically)

c. fret not — same as 37:1

d. cease from anger — BDB 951, KB 1276, Hiphil imperative (i.e., do not try to avenge yourself)

e. forsake wrath — BDB 736, KB 806, Qal imperative

f. fret not — same as 37:1,7

2. because the fate of the faithless is sure

a. his prosperity will be cut off (i.e., death)

b. the wicked will have no place (like wild flowers out of season)

3. therefore, the faithful (i.e., those who wait for YHWH, Ps. 37:9b)

a. will inherit the land, cf. Ps. 37:9,11,22,29,34, see note D. in Contextual Insights; and Special Topic at Ps. 1:2)

b. will delight themselves in abundant prosperity

 

37:7 "wait patiently" The MT has the verb (BDB 296 I, KB 297), literally "whirl," "dance," "writhe" (i.e., in pain). It is used in the sense of "waiting" in Job 35:14 (Polel). Only here in Ps. 37:7 (Hithpolel) does it mean "wait patiently." Because of this the NET Bible (cf. p. 895, #9) has suggested an emendation to a different Hebrew root (i.e., from חיל to יחל, BDB 403, Hiphil).

37:8 Here again is the recurrent OT emphasis of God's sovereignty and foreknowledge (cf. Ps. 37:23). All history is present before Him. Faithful followers can trust that

1. the past is forgiven

2. the present is empowered

3. the future is secure

 

37:10 "Yet a little while" This is Hebrew imagery for predestined occurrences. YHWH is in control of time. There is a plan, purpose, and just outcome. Righteousness will be victorious in the end and wickedness will be exposed, judged, and eliminated (cf. Ps. 37:13)!

37:11 "the humble will inherit the land" This is quoted by Jesus in the beatitude of Matt. 5:5 (LXX), where "land" has turned into "earth" (see Contextual Insights).

NASB (UPDATED) TEXT: PSALM 37:12-15
 ¹²The wicked plots against the righteous
 And gnashes at him with his teeth.
 ¹³The Lord laughs at him,
 For He sees his day is coming.
 ¹⁴The wicked have drawn the sword and bent their bow
 To cast down the afflicted and the needy,
 To slay those who are upright in conduct.
 ¹⁵Their sword will enter their own heart,
 And their bows will be broken.

37:12-15 The wicked's actions against the faithful and YHWH's response.

1. the wicked

a. plot against the righteous

b. gnash (their teeth) at him/them, cf. Job 16:9; Ps. 35:11; Lam. 2:16; Acts 7:54

c. have drawn the swords

d. have bent their bows

(1) to cast down the afflicted

(2) to cast down the needy

(3) to slay the upright

2. YHWH's response

a. He laughs at him/them, cf. Ps. 2:4; 59:9

b. He sees his/their day (i.e., of judgment) coming, both temporal and eschatological

c. their sword will be broken (reversal by YHWH)

d. their bow will be broken (reversal by YHWH)

 

NASB (UPDATED) TEXT: PSALM 37:16-22
 ¹⁶Better is the little of the righteous
 Than the abundance of many wicked.
 ¹⁷For the arms of the wicked will be broken,
 But the Lord sustains the righteous.
 ¹⁸The Lord knows the days of the blameless,
 And their inheritance will be forever.
 ¹⁹They will not be ashamed in the time of evil,
 And in the days of famine they will have abundance.
 ²⁰But the wicked will perish;
 And the enemies of the Lord will be like the glory of the pastures,
 They vanish— like smoke they vanish away.
 ²¹The wicked borrows and does not pay back,
 But the righteous is gracious and gives.
 ²²For those blessed by Him will inherit the land,
 But those cursed by Him will be cut off.

37:16-22 This strophe is a series of contrasts (antithetical parallelism).

1. Verse 16

a. better is the little of the righteous (cf. Pro. 15:16-17; 16:8; 28:6; this is the theological balance to 37:25)

b. than the abundance of many wicked (i.e., do not fret over the seeming prosperity of the wicked, 37:1-2)

2. Verse 17

a. the arms of the wicked will be broken

b. YHWH sustains the righteous

3. Verses 18-20

a. the blameless, Ps. 37:18-19

(1) YHWH knows their day

(2) their inheritance will be forever

(3) they will not be ashamed in the time of evil

(4) in the days of famine, they will have abundance

b. the wicked

(1) will perish

(2) will vanish away (MT uncertain, context suggests, like spring flowers, cf. Ps. 37:2)

4. Verse 21

a. the wicked borrows and does not pay back

b. the righteous is gracious and gives

5. Verse 22

a. those blessed by YHWH will inherit the land

b. those cursed by YHWH will be cut off

 

NASB (UPDATED) TEXT: PSALM 37:23-26
 ²³The steps of a man are established by the Lord,
 And He delights in his way.
 ²⁴When he falls, he will not be hurled headlong,
 Because the Lord is the One who holds his hand.
 ²⁵I have been young and now I am old,
 Yet I have not seen the righteous forsaken
 Or his descendants begging bread.
 ²⁶All day long he is gracious and lends,
 And his descendants are a blessing.

37:23-26 This strophe describes the faithful follower(s).

1. his/her steps are established by YHWH

2. YHWH delights in his/her way

3. when he/she falls

a. not hurled headlong (i.e., figurative of destruction)

b. because YHWH holds his/her hand (saints do falter from time to time but YHWH does not)

4. psalmist (with the experiences of a lifetime) has never seen the righteous forsaken

5. psalmist has never seen their descendants begging bread

6. he/she is gracious and lends

7. his/her descendants are a blessing

 

37:25 This is an OT perspective based on the Mosaic covenant (cf. Leviticus 26; Deuteronomy 27-30). This is not meant to be interpreted today that all poor and needy people can not be believers. The covenants have changed, see Contextual Insights D. For a good brief discussion of this verse, see Hard Sayings of the Bible, pp. 267-268.

NASB (UPDATED) TEXT: PSALM 37:27-34
 ²⁷Depart from evil and do good,
 So you will abide forever.
 ²⁸For the Lord loves justice
 And does not forsake His godly ones;
 They are preserved forever,
 But the descendants of the wicked will be cut off.
 ²⁹The righteous will inherit the land
 And dwell in it forever.
 ³⁰The mouth of the righteous utters wisdom,
 And his tongue speaks justice.
 ³¹The law of his God is in his heart;
 His steps do not slip.
 ³²The wicked spies upon the righteous
 And seeks to kill him.
 ³³The Lord will not leave him in his hand
 Or let him be condemned when he is judged.
 ³⁴Wait for the Lord and keep His way,
 And He will exalt you to inherit the land;
 When the wicked are cut off, you will see it.

37:27-34 This strophe, like Ps. 37:1-6, has several imperatives (6) admonishing the faithful. This is another strophe describing the actions of the faithful followers.

1. admonishments (i.e., imperatives)

a. depart from evil, Ps. 37:27 — BDB 693, KB 747, Qal imperative

b. do good, Ps. 37:27 — BDB 793, KB 889, Qal imperative, cf. Ps. 37:3

c. dwell forever, Ps. 37:27 — BDB 1014, KB 1496, Qal imperative, cf. Ps. 37:18,29

d. wait for YHWH, Ps. 37:34 — BDB 875, KB 1082, Piel imperative, cf. Ps. 37:9

e. keep His way, Ps. 37:34 — BDB 1036, KB 1581, Qal imperative

2. reasons for the admonishments

a. YHWH loves justice

b. YHWH does not forsake His godly ones

c. they are preserved forever

d. they will inherit the land

e. they will dwell in the land forever

f. they speak wisdom/justice

g. they/he have the law of God in their/his hearts

h. his foot does not slip

i. YHWH will not desert him/them

j. he/they will not be condemned in judgment

Being a covenant believer changes every aspect of one's life, motives, and hopes. There is a radical difference between the faithful follower and the faithless person. The faithless person may be

1. an idolater

2. a disobedient covenant person

3. a practical atheist

4. an apathetic follower

5. an aggressive rich person

6. a disloyal political person

In verse 32 he/she is described as one who (see strophe 35-40)

1. spies upon the righteous

2. seeks to kill him/them

 

37:28 "They are preserved forever" The LXX changes this to "the evildoers will be chased away." This is suggested to preserve the acrostic structure (i.e., ‘ayin) and fit the parallelism. The UBS Text Project gives the MT a "B" rating (some doubt).

1. MT — נשמדו

2. LXX — נשדו (NEB, NJB, REB)

 

37:31 "The law of God" This term (BDB 435) is one of several terms used to describe YHWH's revelation to Israel (see Special Topic at Ps. 1:2).

▣ "in his heart" This is the internalization of God's revelation (i.e., God's Law written on the heart) and is a marker of the "new covenant" of Jer. 31:31-34.

▣ "His steps do not slip" Godly living is figuratively described as a straight, level, unobstructed path, a clearly marked road (cf. Ps. 37:34a, "His way," see note at Ps. 1:1). The opposite would be

1. steps slipped

2. in the miry clay

3. stumbled over

In the NT this same imagery is found (i.e., "walk," cf. Eph. 4:1,17; 5:2,15).

NASB (UPDATED) TEXT: PSALM 37:35-40
 ³⁵I have seen a wicked, violent man
 Spreading himself like a luxuriant tree in its native soil.
 ³⁶Then he passed away, and lo, he was no more;
 I sought for him, but he could not be found.
 ³⁷Mark the blameless man, and behold the upright;
 For the man of peace will have a posterity.
 ³⁸But transgressors will be altogether destroyed;
 The posterity of the wicked will be cut off.
 ³⁹But the salvation of the righteous is from the Lord;
 He is their strength in time of trouble.
 ⁴⁰The Lord helps them and delivers them;
 He delivers them from the wicked and saves them,
 Because they take refuge in Him.

37:35-40 This strophe summarizes the contrast between the righteous and the wicked.

1. the wicked

a. violent (lit. "terror-striking," BDB 792)

b. spreading (rapidly, BDB 947) his influencing power and control like a luxuriant tree in the land (MT uncertain)

c. his days are numbered and he will be no more

d. he/they will be destroyed along with their descendants (see note below at #2 c.)

2. the righteous

a. mark (lit. "keep watch") the blameless man (see Special Topic at Ps. 18:20-24) — BDB 1036, KB 1581, Qal imperative

b. behold the upright — BDB 906, KB 1157, Qal imperative

c. the man of peace will have a posterity (either afterlife or children)

d. they are saved by YHWH

e. YHWH is their strength in time of trouble

f. YHWH helps them

g. YHWH delivers them

All of this occurs because they take refuge in Him

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. How is this Psalm related to Psalms 49 and 73, and the book of Job?

2. Why are men described in terms of grass and flowers?

3. What is the etymology of the term "trust" and what is the significance for our lives?

4. What is the central theme of this Psalm?

5. Why are verses 16 and 24 such an important balance to traditional OT wisdom?

6. Does this Psalm teach temporal or eschatological judgment? Why?

 

Copyright © 2012 Bible Lessons International

 

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Vanity Of Life	Prayer for Wisdom and Forgiveness	Prayer for Healing In Sickness (A Lament)	The Confession of a Sufferer	Insignificance of Human Beings Before God
MT Intro "For the choir director, for Jeduthun." A Psalm of David
39:1-6	39:1-3	39:1-6	39:1-4	39:1-2
				39:3-4
	39:4-6
			39:5-6	39:5-6
39:7-11	39:7-11	39:7-10	39:7-11	39:7-9
				39:10-11
		39:11
39:12-13	39:12-13	39:12-13	39:12-13	39:12-13

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

CONTEXTUAL INSIGHTS

A. At first this Psalm is confusing. It starts out in a veiled literary technique, almost like a divine secret that cannot be shared/understood by outsiders to a faithful (but still sinful) walk with YHWH, Ps. 39:8.

 

B. The divine secret and human question is the transitoriness of human life. Mankind is so frail, fragile, temporary, ignorant, and usually focuses his/her attention on the wrong things (cf. Ps. 39:6, 11).

 

C. This Psalm in many ways reminds me of Ecclesiastes (the futility of life if there is no God). The psalmist characterizes himself in surprising ways.

1. like a stranger, Ps. 39:12

2. like a sojourner, Ps. 39:12

 

D. Verse 13 is still a mystery to me. The shocking truth of our fallen condition is that

1. we are attracted to God

2. His holiness frightens us and repels us, all at once!

There is a real mental conflict between the transitoriness of the human situation and the eternality of our God who created us for fellowship. We cannot be happy without knowing and loving Him. But we are broken and temporal. He is perfect and eternal.

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 39:1-6
 ¹I said, "I will guard my ways
 That I may not sin with my tongue;
 I will guard my mouth as with a muzzle
 While the wicked are in my presence."
 ²I was mute and silent,
 I refrained even from good,
 And my sorrow grew worse.
 ³My heart was hot within me,
 While I was musing the fire burned;
 Then I spoke with my tongue:
 ⁴"Lord, make me to know my end
 And what is the extent of my days;
 Let me know how transient I am.
 ⁵Behold, You have made my days as handbreadths,
 And my lifetime as nothing in Your sight;
 Surely every man at his best is a mere breath.  Selah.
 ⁶Surely every man walks about as a phantom;
 Surely they make an uproar for nothing;
 He amasses riches and does not know who will gather them."

39:1-6 The wicked live only for today, for themselves, but the faithful follower knows he lives and speaks for YHWH. However, without the aid of the Spirit (cf. John 6:44,65) the wicked cannot comprehend

1. their own spiritual and physical condition

2. the truth of God

They ask the wrong questions and focus on the wrong things.

39:1 "I will guard" Notice that the verb (BDB 1036, KB 1581, Qal cohortative) is repeated. The psalmist should not speak his thought about life and God in the presence of intrenched unbelief (i.e., Matt. 7:6). This strophe cannot be proof-texted as a Scripture against witnessing to others. But it is true that some issues, some doctrines should be avoided in our conversations with unbelievers at first because of possible misunderstanding or confusion. A biblical worldview requires

1. the Spirit (cf. John 6:44,65)

2. a receptive heart (Matthew 13)

3. revelation in an understandable form

4. time/effort

The UBS Handbook (p. 374) interprets the silence as the psalmist not wanting to complain about his life in the presence of the wicked.

▣ "That I may not sin with my tongue" The sin here must be understood in context as speaking truth that the wicked cannot receive (cf. Matt. 7:6).

39:2-3 Apparently the psalmist tried not to think on these issues himself. But revelation caused him to address God with his question and concern about the fleetingness and transitoriness of human life.

39:2 "I refrained even from good" The MT of this line is "I held my peace to no avail" (i.e., without success; lit. "no good," BDB 373). This is ambiguous and different translations explain it differently. In context it refers to the psalmist's desire to speak but felt he should not. His reluctance to speak did not help the situation.

If life is so short, what should fallen humans focus on? The fate of the righteous and the unrighteous seems the same (cf. Eccl. 2:14-16,19,26; 9:2-3).

39:3 "the fire burned" This verb (BDB 128, KB 145, Qal imperfect) is the same that describes Jeremiah's compulsion to speak YHWH's word (cf. Jer. 20:9).

39:4-6 These are the issues the psalmist was "musing" (BDB 211, cf. Ps. 5:1) about.

1. the uncertainty of life

2. the fleetingness of life

3. the false focus (i.e., fame, riches) of life

4. the unfairness of life

 

39:5 "handbreadths" This term (BDB 381) is one of several Hebrew measurements from the human body.

1. arms outstretched

2. finger tip to elbow

3. fingers outstretched

4. four fingers together

5. one digit of a finger

 

SPECIAL TOPIC: CUBIT

▣ "my lifetime as nothing in Your sight" This is not asserting that YHWH does not care but that human life is fleeting and insignificant when compared to YHWH (cf. Isa. 40:15).

▣ "a mere breath" This phrase (BDB 481 construct BDB 210 I) is another connection to Ecclesiastes (cf. Eccl. 1:2; 12:8; lit. "vapor," "breath," "vanity"). This term is used thirty times in Ecclesiastes and only nine in the Psalms (cf. Ps. 39:5,6,11; 144:4) and three in Proverbs.

▣ "Selah" See note at Ps. 3:2 and Introduction to Psalms, VII.

39:6 "phantom" This is literally "shadow" (BDB 853). It can refer to clouds but is used regularly in a figurative sense of the transitoriness of life (cf. Job 8:9; 14:2; Ps. 102:11; 109:23; 144:4). This is the issue of this Psalm! Psalm 8 would be a good theological parallel.

▣ "He amasses riches and does not know who will gather them" This is so similar to the thought of Qohelech in Eccl. 2:18-23.

The NASB Study Bible (p. 778) has a good comment on this verse.

"Could almost serve as a summary of Ecclesiastes."

NASB (UPDATED) TEXT: PSALM 39:7-11
 ⁷"And now, Lord, for what do I wait?
 My hope is in You.
 ⁸Deliver me from all my transgressions;
 Make me not the reproach of the foolish.
 ⁹I have become mute, I do not open my mouth,
 Because it is You who have done it.
 ¹⁰Remove Your plague from me;
 Because of the opposition of Your hand I am perishing.
 ¹¹With reproofs You chasten a man for iniquity;
 You consume as a moth what is precious to him;
 Surely every man is a mere breath."  Selah.

39:7-11 This strophe is a general summary of how YHWH deals with His faithful followers amidst all the questions and confusion of life in a fallen world.

1. they wait for YHWH

2. they hope in YHWH (#1,2 are the theological key in our mysterious and transitory lives)

3. they pray for deliverance from YHWH — BDB 664, KB 717, Hiphil imperative (cf. Ps. 38:10)

4. they pray not to be foolish — BDB 962, KB 1321, Qal imperfect used in a jussive sense

5. YHWH guides our words and life (cf. Psalm 139)

6. they seek the removal of YHWH's judgment — BDB 693, KB 747, Hiphil imperative

In verses 10-11 the reasons for YHWH's actions are spelled out.

1. YHWH is active in their lives

2. YHWH's judgments are disciplinary not just punitive

3. YHWH takes away the things we trust in and cherish more than Him! Everything except YHWH is transitory! Do you get it?!

 

39:10

NASB, NKJV,
JPSOA"plague"
NRSV"stroke"
TEV, REB"blows"
NJB, LXX"scourge"

The Hebrew noun (BDB 619, see note at Ps. 38:11) is used often of a disease sent by YHWH.

1. plague — Gen. 12:17; Exod. 11:1; 1 Kgs. 8:37; Ps. 38:11; 39:10

2. strike/stroke — Ps. 89:23; Isa. 53:8

3. scourge — Ps. 89:23

YHWH can remove it because He sent it! It is always hard, if not impossible, to know the source of an illness, event, crisis, etc. in this life. The OT's theology attributed all causality to YHWH as a theological way of asserting monotheism. But from the progressive revelation of the NT several options arise.

1. God does send things

a. for punishment

b. for spiritual growth (cf. Heb. 5:8)

2. God allows (not sends) things to occur

3. we live in a fallen world where bad things happen (statistical evil)

I have chosen, by faith (as did the psalmist), to trust, hope, and wait (cf. Ps. 38:15; 39:7) on God in the midst of the mysterious, unfair, often evil events of life. I do not understand "why" or "why now" or "why this" or "how long," but I do by faith believe that God is with me, for me, and that there can be a purpose and effective outcome for all things (cf. Rom. 8:28-30,31-39)! It is a worldview, a faith stance, a theological orientation!

▣ "the opposition of Your hand" Hand is an idiom for power to act (see Special Topic at Ps. 7:3-4). As to the theological issue see Ps. 32:4 and 38:2. God as a disciplining, loving parent is a wonderful metaphor (cf. Pro. 3:11-12). He is active in our lives because He does not want us to destroy ourselves and others. The "hand" of discipline has a positive purpose (cf. Heb. 12:5-13).

NASB (UPDATED) TEXT: PSALM 39:12-13
 ¹²"Hear my prayer, O Lord, and give ear to my cry;
 Do not be silent at my tears;
 For I am a stranger with You,
 A sojourner like all my fathers.
 ¹³Turn Your gaze away from me, that I may smile again
 Before I depart and am no more."

39:12-13 As is common in the Psalms, it closes with prayer requests.

1. Hear — BDB 1033, KB 1570, Qal imperative

2. Give ear — BDB 24, KB 27, Hiphil imperative

3. Do not be silent — BDB 361, KB 357, Qal imperfect used in a jussive sense, cf. Ps. 28:1; 35:22; 83:1; 109:1

4. Turn Your gaze away — BDB 1043, KB 1609, Hiphil imperative, see Job 7:17-19; 10:20-21; 14:6

5. That I may smile again — BDB 114, KB 132, Hiphil cohortative, see Job 9:27; 10:20

 

39:12 The last two lines of this verse address the tension between

1. special covenant people

2. continuing sinners with fleeting lives (cf. 1 Chr. 29:15; Ps. 119:19,54; Heb. 11:13; 1 Pet. 2:11).

Remember this is the fog of the OT. The gospel of Jesus Christ will address many of these issues and questions about life, purpose, and eternity!

▣ "I am a stranger" This word/concept bothers me. It seems to denote one who does not know God or is not known by God. But in context it refers to a visitor in a tent who stays one or two nights and departs. It is another example of figurative language used to describe and bemoan the transitoriness of human life.

39:13 In light of the holiness of YHWH, this life becomes distressed (cf. Job 14:6). The pull to be like YHWH (cf. Matt. 5:48; Lev. 19:2) is overwhelming. Only in Jesus can a peace come for us to be in the presence (i.e., gaze, i.e., associated with YHWH's judgment, cf. Job 7:19; 14:6; Isa. 22:4) of a holy God!

In light of this verse, Peter's request in Luke 5:8 makes sense!

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Why does the psalmist want to be silent in the presence of the wicked (Ps. 39:1)?

2. Explain in your own words the implication of verse 4.

3. What is a "handbreadth"?

4. Explain verse 11b. Why would YHWH take everything precious from one of His followers?

5. Does verse 11c imply that YHWH does not care about individual humans?

6. What does verse 12, c and d, mean? Are we strangers to YHWH?

7. Explain in your own words the meaning or implication of verse 13.

 

Copyright © 2012 Bible Lessons International

 

STROPHE DIVISIONS OF MODERN TRANSLATIONS

NASB	NKJV	NRSV	TEV	NJB
The Psalmist In Sickness Complains of Enemies and False Friends	The Blessing and Suffering of the Godly	Prayer For Healing From Sickness (A Lament)	A Prayer In Sickness	Prayer of a Sufferer Deserted
MT Intro "For the choir director. A Psalm of David"
41:1-3	41:1-3	41:1-3	41:1-3	41:1-3
41:4-9	41:4-6	41:4-10	41:4-9	41:4-9
	41:7-9
41:10-12	41:10-12		41:10-13	41:10-12
		41:11-12
41:13	41:13	41:13		41:13

READING CYCLE THREE (see "Guide to Good Bible Reading")

FOLLOWING THE ORIGINAL AUTHOR'S INTENT AT PARAGRAPH LEVEL

This is a study guide commentary which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

Read the chapter in one sitting. Identify the subjects (reading cycle #3). Compare your subject divisions with the five translations above. Paragraphing is not inspired, but it is the key to following the original author's intent, which is the heart of interpretation. Every paragraph has one and only one subject.

1. First paragraph

2. Second paragraph

3. Third paragraph

4. Etc.

 

WORD AND PHRASE STUDY

NASB (UPDATED) TEXT: PSALM 41:1-3
 ¹How blessed is he who considers the helpless;
 The Lord will deliver him in a day of trouble.
 ²The Lord will protect him and keep him alive,
 And he shall be called blessed upon the earth;
 And do not give him over to the desire of his enemies.
 ³The Lord will sustain him upon his sickbed;
 In his illness, You restore him to health.

41:1-3 This first strophe is describing the blessings (BDB 80, see note at Ps. 1:1) of the person who obeys the Law of Moses, which requires Israel to be kind, supportive, and attentive to those in need (BDB 195, cf. Exod. 23:5; Lev. 14:21; Ps. 72:13; 82:3; 113:7; Pro. 19:17; 21:13; 28:3,8; 29:7,14). Those who help them are, in reality, helping their God (see Jesus' discussion about the last judgment in Matt. 25:31-46).

The type of persons described by this term.

1. widow (cf. Exod. 22:22; Deut. 10:18; 24:17-18; 27:19; Ps. 68:5)

2. orphan

3. alien (cf. Lev. 19:33-34; Exod. 22:21-22; Deut. 24:17-18; 27:19)

4. blind/lame

5. socially powerless (landless)

6. bereft of worldly provisions (no necessary things for life—food, shelter, work, etc.)

Notice what YHWH will do for an obedient covenant follower (helping the poor is just one item but it stands here for the whole law).

1. YHWH will deliver him in a day of trouble

2. YHWH will protect him

3. YHWH will keep him alive

4. he will be called "blessed" (MT has imperfect but the Masoretic scholars thought the perfect with a waw was better; the meaning does not change)

5. YHWH will not give him over to his enemies

6. YHWH will sustain him upon his sickbed

7. YHWH will restore him to health

Notice all the imperfect verbs, denoting ongoing actions by God throughout life.

Just a note about the general statements like this in Wisdom Literature. This should not be understood as a promise that affects every person, every time, who helps the poor. This is a general statement. This is true the majority of the time but not each and every time. We live in a fallen world!

This is a good illustration of Matthew 7. How one lives, how one speaks, how one allocates his resources and time reveal the priority commitment of the heart!

41:2 "upon the earth" The Hebrew word "land" (BDB 75) can mean

1. field

2. district

3. country

4. area

5. world

See Special Topic at Ps. 1:2. Only context can tell. I have been convinced by Bernard Ramm, The Christian View of Science and Scripture that the flood of Genesis 6-9 was local because of the use of this word in that context. See my commentary on Genesis 1-11 online free at www.freebiblecommentary.org.

NASB (UPDATED) TEXT: PSALM 41:4-9
 ⁴As for me, I said, "O Lord, be gracious to me;
 Heal my soul, for I have sinned against You."
 ⁵My enemies speak evil against me,
 "When will he die, and his name perish?"
 ⁶And when he comes to see me, he speaks falsehood;
 His heart gathers wickedness to itself;
 When he goes outside, he tells it.
 ⁷All who hate me whisper together against me;
 Against me they devise my hurt, saying,
 ⁸"A wicked thing is poured out upon him,
 That when he lies down, he will not rise up again."
 ⁹Even my close friend in whom I trusted,
 Who ate my bread,
 Has lifted up his heel against me.

41:4-9 The logical connection between these strophes is not stated. Possibly the author was a man like the one described in verses 1-3, but his life was in distress and under attack from others. Apparently he recognized that he had sinned (Ps. 41:4). Many of the last psalms of Book I (Psalm 1-41) mention a confession or acknowledgment of sin.

There are several problems mentioned.

1. he is sick of body and spirit

2. he has enemies who slander him (Ps. 41:5-7)

3. they are planning evil against him (Ps. 41:7-8)

4. his enemies were at one time close friends (Ps. 41:9; cf. Ps. 35:11-16; 55:12-13,20). This is quoted in John 13:18 about Judas' betrayal of Jesus.

 

41:7 "whisper together" This verb (BDB 538, KB 527, Hithpael imperfect) can be used of curses/charms (cf. Ps. 58:5; Eccl. 10:11; Isa. 3:2-3) or it could just be people speaking in a low voice so as not to be heard (cf. 2 Sam. 12:19) or a low voice in prayer (cf. Isa. 26:16).

If it does refer to a curse in this context, verse 8 is the result.

41:8

NASB"a wicked thing is poured out upon me"
NKJV"an evil disease, they say, clings to him"
NRSV"they think a deadly thing has fastened on to him"
TEV"They say, ‘He is fatally ill'"
NJB"a fatal sickness has a grip on him"
REB"an evil spell is cast on him, they say"

The term "wicked" (BDB 116) later became the title Belial (i.e., Deut. 13:13; 2 Cor. 6:15). It was used in several senses, a good sample is in 1 Sam.1:16; 2:12; 25:17.

The usage here seems to be a personification of a disease which they would have seen as being sent by YHWH because of the sin of the psalmist (cf. Job's three friends). But YHWH's actions toward him in Ps. 41:10-12 show that their statements are lies/slander.

41:9 "Has lifted his heel against me" This act of cultural rejection (notice there is no parallel passage) came after a fellowship/covenant meal (cf. Gen. 26:28-30; 31:51-54; Exod. 12:18; 24:5; Ps. 69:23).

It is possible to see this as

1. an act of aggression/violence against the psalmist (i.e., stomped with the feet)

2. an act of insult expressed by a gesture. In the Middle East it is still a strong insult to show someone the bottom of one's shoe.

The rejection is all the more poignant because of the apparent friendship between the two of them.

▣ "my close friend" This is literally "man of peace who turned out to be a child of Beliel" (Ps. 41:8a).

NASB (UPDATED) TEXT: PSALM 41:10-12
 ¹⁰But You, O Lord, be gracious to me and raise me up,
 That I may repay them.
 ¹¹By this I know that You are pleased with me,
 Because my enemy does not shout in triumph over me.
 ¹²As for me, You uphold me in my integrity,
 And You set me in Your presence forever.

41:10-12 In verse 4 there were two requests (imperatives).

1. be gracious to me — BDB 335, KB 334, Qal imperative

2. heal my soul (nephesh, see note at Ps. 3:2) — BDB 950, KB 1272, Qal imperative

Now in the next strophe there are two imperatives and a cohortative.

1. same as #1 above, 41:4

2. raise me — BDB 877, KB 1086, Hiphil imperative (same request, different but parallel verb from #2 above), 41:4

3. that I may repay them — BDB 1022, KB 1532 Piel cohortative; the psalmist wants to be YHWH's instrument of justice

Healing will be a visible evidence that YHWH has heard and answered his prayers. It is not just the visible manifestation of YHWH that rejoices the psalmist but

1. it is a sign YHWH is pleased (BDB 342, KB 339, Qal perfect) with him

2. YHWH has upheld (BDB 1069, KB 1751, Qal perfect, cf. Ps. 63:8) his integrity (BDB 1070), which means innocence (cf. Ps. 25:21; 101:2; Pro. 10:9; 19:1; 20:7; 28:6)

3. YHWH set him (BDB 662, KB 714, Hiphil imperfect with waw) in His presence (i.e., tabernacle/temple, cf. Ps. 16:11; 23:6; 27:4-6) forever (see Special Topic at Ps. 9:5).

 

NASB (UPDATED) TEXT: PSALM 41:13
 ¹³Blessed be the Lord, the God of Israel,
 From everlasting to everlasting.
 Amen and Amen.

41:13 This is a doxological, liturgical close (cf. Ps. 72:18-19; 89:52; 103:19-22; 106:48; 150:6). It probably was not originally part of Psalm 41, but a general close to the first book (Psalm 1-41) of the Psalter.

1. Psalm 72:18-19 ends Book II

2. Psalm 89:52 ends Book III

3. Psalm 106:47-48 ends Book IV

4. Psalm 150:6 ends Book V

 

▣ "Amen, and Amen" See Special Topic below.

SPECIAL TOPIC: AMEN

DISCUSSION QUESTIONS

This is a study guide commentary, which means that you are responsible for your own interpretation of the Bible. Each of us must walk in the light we have. You, the Bible, and the Holy Spirit are priority in interpretation. You must not relinquish this to a commentator.

These discussion questions are provided to help you think through the major issues of this section of the book. They are meant to be thought-provoking, not definitive.

1. Who is verse 1a referring to?

2. How are sin and sickness related?

3. Does verse 7 address gossip and slander or curses and charms?

4. What are "the wicked things" of verse 8?

5. How is verse 9 used in the NT?

What does it imply?

6. Exactly what is the psalmist asserting in verse 12? What does he want?

7. Why is verse 13 not part of the Psalm?

 

Copyright © 2012 Bible Lessons International