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Psalm 25

Psalm 25^[a]

By David.

25 O Lord, I come before you in prayer.^[b]
²My God, I trust in you.
Please do not let me be humiliated;
do not let my enemies triumphantly rejoice over me.
³Certainly none who rely on you will be humiliated.
Those who deal in treachery will be thwarted^[c] and humiliated.
⁴Make me understand your ways, O Lord.
Teach me your paths.^[d]
⁵Guide me into your truth^[e] and teach me.
For you are the God who delivers me;
on you I rely all day long.
⁶Remember^[f] your compassionate and faithful deeds, O Lord,
for you have always acted in this manner.^[g]
⁷Do not hold against me^[h] the sins of my youth^[i] or my rebellious acts.
Because you are faithful to me, extend to me your favor, O Lord.^[j]
⁸The Lord is both kind and fair;^[k]
that is why he teaches sinners the right way to live.^[l]
⁹May he show^[m] the humble what is right.^[n]
May he teach^[o] the humble his way.
¹⁰The Lord always proves faithful and reliable^[p]
to those who follow the demands of his covenant.^[q]
¹¹For the sake of your reputation,^[r] O Lord,
forgive my sin, because it is great.^[s]
¹²The Lord shows his faithful followers
the way they should live.^[t]
¹³They experience his favor;^[u]
their descendants^[v] inherit the land.^[w]
¹⁴The Lord’s loyal followers receive his guidance,^[x]
and he reveals his covenantal demands to them.^[y]
¹⁵I continually look to the Lord for help,^[z]
for he will free my feet from the enemy’s net.^[aa]
¹⁶Turn toward me and have mercy on me,
for I am alone^[ab] and oppressed.
¹⁷Deliver me from my distress;^[ac]
rescue me from my suffering.^[ad]
¹⁸See my pain and suffering.
Forgive all my sins.^[ae]
¹⁹Watch my enemies, for they outnumber me;
they hate me and want to harm me.^[af]
²⁰Protect me^[ag] and deliver me!
Please do not let me be humiliated,
for I have taken shelter in you.
²¹May integrity and godliness protect me,
for I rely on you.
²²O God, rescue^[ah] Israel
from all their distress!^[ai]

Footnotes

Psalm 25:1 sn Psalm 25. The psalmist asks for divine protection, guidance and forgiveness as he affirms his loyalty to and trust in the Lord. This psalm is an acrostic; every verse begins with a successive letter of the Hebrew alphabet, except for v. 18, which, like v. 19, begins with ר (resh) instead of the expected ק (qof). The final verse, which begins with פ (pe), stands outside the acrostic scheme.
Psalm 25:1 tn Heb “to you, O Lord, my life I lift up.” To “lift up” one’s “life” to the Lord means to express one’s trust in him through prayer. See Pss 86:4; 143:8.
Psalm 25:3 tn Heb “those who deal in treachery in vain.” The adverb רֵיקָם (reqam, “in vain”) probably refers to the failure (or futility) of their efforts. Another option is to understand it as meaning “without cause” (cf. NIV “without excuse”; NRSV “wantonly treacherous”).
Psalm 25:4 sn Teach me your paths. In this context the Lord’s “ways” and “paths” refer to the moral principles which the Lord prescribes for his followers. See vv. 8-10.
Psalm 25:5 sn The Lord’s commandments are referred to as truth here because they are a trustworthy and accurate expression of the divine will.
Psalm 25:6 tn That is, “remember” with the intention of repeating.
Psalm 25:6 tn Heb “for from antiquity [are] they.”
Psalm 25:7 tn Heb “do not remember,” with the intention of punishing.
Psalm 25:7 sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.
Psalm 25:7 tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”
Psalm 25:8 tn Heb “good and just.”
Psalm 25:8 tn Heb “teaches sinners in the way.”
Psalm 25:9 tn The prefixed verbal form is jussive; the psalmist expresses his prayer.
Psalm 25:9 tn Heb “may he guide the humble into justice.” The Hebrew term עֲנָוִים (ʿanavim, “humble”) usually refers to the oppressed, but in this context, where the psalmist confesses his sin and asks for moral guidance, it apparently refers to sinners who humble themselves before God and seek deliverance from their sinful condition.
Psalm 25:9 tn The prefixed verbal form is interpreted as a jussive (it stands parallel to the jussive form, “may he guide”).
Psalm 25:10 tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.
Psalm 25:10 tn Heb “to the ones who keep his covenant and his testimonies.”
Psalm 25:11 tn Heb “name.” By forgiving the sinful psalmist, the Lord’s reputation as a merciful God will be enhanced.
Psalm 25:11 sn Forgive my sin, because it is great. The psalmist readily admits his desperate need for forgiveness.
Psalm 25:12 tn Heb “Who is this man, the one who fears the Lord? He will instruct him in the way he should choose.” The singular (note “man”) is representative here (see v. 14, where the plural is used), and has thus been translated as a plural (“followers…they”).
Psalm 25:13 tn Heb “his life in goodness dwells.” The singular is representative (see v. 14).
Psalm 25:13 tn Or “offspring”; Heb “seed.”
Psalm 25:13 tn Or “earth.”
Psalm 25:14 tn Heb “the advice of the Lord belongs to those who fear him.”
Psalm 25:14 tn Heb “and his covenant, to make them know.”
Psalm 25:15 tn Heb “my eyes continually [are] toward the Lord.”
Psalm 25:15 tn Heb “for he will bring out from a net my feet.” The hostility of the psalmist’s enemies is probably in view (see v. 19).
Psalm 25:16 tn That is, helpless and vulnerable.
Psalm 25:17 tc Heb “the distresses of my heart, they make wide.” The text makes little if any sense as it stands, unless this is an otherwise unattested intransitive use of the Hiphil of רָחַב (rakhav, “be wide”). It is preferable to emend the form הִרְחִיבוּ (hirkhivu; Hiphil perfect third plural “they make wide”) to הַרְחֵיב (harkhev; Hiphil imperative masculine singular “make wide”). (The final vav [ו] can be joined to the following word and taken as a conjunction.) In this case one can translate, “[in/from] the distresses of my heart, make wide [a place for me],” that is, “deliver me from the distress I am experiencing.” For the expression “make wide [a place for me],” see Ps 4:1.
Psalm 25:17 tn Heb “from my distresses lead me out.”
Psalm 25:18 tn Heb “lift up all my sins.”
Psalm 25:19 tn Heb “see my enemies for they are numerous, and [with] violent hatred they hate me.”
Psalm 25:20 tn Or “my life.”
Psalm 25:22 tn Or “redeem.”
Psalm 25:22 tn Heb “his distresses.”sn O God, rescue Israel from all their distress. It is possible that the psalmist speaks on behalf of the nation throughout this entire psalm. Another option is that v. 22 is a later addition to the psalm which applies an original individual lament to the covenant community. If so, it may reflect an exilic setting.

Psalm 29

Psalm 29^[a]

A psalm of David.

29 Acknowledge the Lord, you heavenly beings,^[b]
acknowledge the Lord’s majesty and power.^[c]
²Acknowledge the majesty of the Lord’s reputation.^[d]
Worship the Lord in holy attire.^[e]
³The Lord’s shout is heard over the water;^[f]
the majestic God thunders,^[g]
the Lord appears over the surging water.^[h]
⁴The Lord’s shout is powerful,^[i]
the Lord’s shout is majestic.^[j]
⁵The Lord’s shout breaks^[k] the cedars,
the Lord shatters^[l] the cedars of Lebanon.^[m]
⁶He makes them skip like a calf,
Lebanon and Sirion^[n] like a young ox.^[o]
⁷The Lord’s shout strikes^[p] with flaming fire.^[q]
⁸The Lord’s shout shakes^[r] the wilderness,
the Lord shakes the wilderness of Kadesh.^[s]
⁹The Lord’s shout bends^[t] the large trees^[u]
and strips^[v] the leaves from the forests.^[w]
Everyone in his temple says, “Majestic!”^[x]
¹⁰The Lord sits enthroned over the engulfing waters,^[y]
the Lord sits enthroned^[z] as the eternal king.
¹¹The Lord gives^[aa] his people strength;^[ab]
the Lord grants his people security.^[ac]

Footnotes

Psalm 29:1 sn Psalm 29. In this hymn of praise the psalmist calls upon the heavenly assembly to acknowledge the royal splendor of the Lord. He describes the Lord’s devastating power as revealed in the thunderstorm and affirms that the Lord exerts this awesome might on behalf of his people. In its original context the psalm was a bold polemic against the Canaanite storm god Baal, for it affirms that the Lord is the real king who controls the elements of the storm, contrary to pagan belief. See R. B. Chisholm, Jr., “The Polemic against Baalism in Israel’s Early History and Literature,” BSac 150 (1994): 280-82.
Psalm 29:1 tc Heb “sons of gods,” or “sons of God.” Though אֵלִים (ʾelim) is vocalized as a plural form (“gods”) in the MT, it is likely that the final mem is actually enclitic, rather than a plural marker. In this case one may read “God.” Some, following a Qumran text and the LXX, also propose the phrase occurred in the original text of Deut 32:8.tn The phrase בְּנֵי אֵלִים (b^ene ʾelim, “sons of gods” or “sons of God”) occurs only here and in Ps 89:6 (89:7 HT). In Ps 89 the “sons of gods/God” are also called “the assembly of the holy ones” and “council of the holy ones.” The heavenly assembly, comprised of so-called “angels” and other supernatural beings, appears to be in view. See Job 5:1; 15:15 and Zech 14:5, where these supernatural beings are referred to as “holy ones.” In Canaanite mythological texts the divine council of the high god El is referred to as “the sons of El.” The OT apparently borrows the Canaanite phrase and applies it to the supernatural beings that surround the heavenly throne.
Psalm 29:1 tn Or “ascribe to the Lord glory and strength.”
Psalm 29:2 tn Heb “ascribe to the Lord the glory of his name.” The Hebrew term שֵׁם (shem, “name”) refers here to the Lord’s reputation. (The English term “name” is often used the same way.)
Psalm 29:2 tn That is, properly dressed for the occasion.
Psalm 29:3 tn Heb “the voice of the Lord [is] over the water.” As the next line makes clear, the “voice of the Lord” is here the thunder that accompanies a violent storm. The psalm depicts the Lord in the role of a warrior-king, so the thunder is his battle cry, as it were.
Psalm 29:3 tn The Hebrew perfect verbal form is probably descriptive. In dramatic fashion the psalmist portrays the Lord coming in the storm to do battle with his enemies and to vindicate his people.
Psalm 29:3 tn Traditionally “many waters.” The geographical references in the psalm (Lebanon, Sirion, Kadesh) suggest this is a reference to the Mediterranean Sea (see Ezek 26:19; 27:26). The psalmist describes a powerful storm moving in from the sea and sweeping over the mountainous areas north of Israel. The “surging waters” may symbolize the hostile enemies of God who seek to destroy his people (see Pss 18:17; 32:6; 77:20; 93:4; 144:7; Isa 17:13; Jer 51:55; Ezek 26:19; Hab 3:15). In this case the Lord is depicted as elevated above and sovereign over the raging waters.
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by strength.”
Psalm 29:4 tn Heb “the voice of the Lord [is] accompanied by majesty.”
Psalm 29:5 tn The Hebrew participial form draws attention to the durative nature of the action being described.
Psalm 29:5 tn The prefixed verbal forms with vav (ו) consecutive here and in v. 6a carry on the descriptive function of the preceding participle (see GKC 329 §111.u). The verb שָׁבַר (shavar) appears in the Qal in the first line of the verse, and in the Piel in the second line. The verb, which means “break” in the Qal, appears thirty-six times in the Piel, always with multiple objects (the object is either a collective singular or grammatically plural or dual form). The Piel may highlight the repetition of the pluralative action, or it may suggest an intensification of action, indicating repeated action comprising a whole, perhaps with the nuance “break again and again, break in pieces.” Another option is to understand the form as resultative: “make broken” (see IBHS 404-7 §24.3).
Psalm 29:5 sn The cedars of the Lebanon forest were well-known in ancient Israel for their immense size. Here they may symbolize the arrogant enemies of God (see Isa 2:12-13).
Psalm 29:6 sn Sirion is another name for Mount Hermon (Deut 3:9).
Psalm 29:6 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon.
Psalm 29:7 tn The verb normally means “to hew [stone or wood],” or “to hew out.” In Hos 6:5 it seems to mean “cut in pieces,” “knock down,” or perhaps “hack” (see F. I. Andersen and D. N. Freedman, Hosea [AB], 428). The Ugaritic cognate can mean “assault.” In v. 7 the verb seems to have a similar meaning, perhaps “attack, strike.” The phrase “flames of fire” is an adverbial accusative; the Lord’s shout is accompanied by “flames of fire,” that is, lightning bolts.
Psalm 29:7 sn The Lord’s shout strikes with flaming fire. The short line has invited textual emendation, but its distinct, brief form may highlight the statement, which serves as the axis of a chiastic structure encompassing vv. 5-9: (A) the Lord’s shout destroys the forest (v. 5); (B) the Lord’s shout shakes the terrain (v. 6); (C) the Lord’s shout is accompanied by destructive lightning (v. 7); (B´) the Lord’s shout shakes the terrain (v. 8); (A´) the Lord’s shout destroys the forest (v. 9).
Psalm 29:8 tn The Hebrew imperfect verbal forms are descriptive in function; the psalmist depicts the action as underway.
Psalm 29:8 sn Kadesh. The references to Lebanon and Sirion in v. 6 suggest this is a reference to the northern Kadesh, located north of Damascus, not the southern Kadesh mentioned so often in the OT. See M. Dahood, Psalms (AB), 1:178.
Psalm 29:9 tn The Hebrew imperfect verbal form is descriptive in function; the psalmist depicts the action as underway.
Psalm 29:9 tc Heb “the deer.” Preserving this reading, some translate the preceding verb, “causes [the deer] to give premature birth” (cf. NEB, NASB). But the Polel of חוּל/חִיל (khul/khil) means “give birth,” not “cause to give birth,” and the statement “the Lord’s shout gives birth to deer” is absurd. In light of the parallelism (note “forests” in the next line) and v. 5, it is preferable to emend אַיָּלוֹת (ʾayyalot, “deer”) to אֵילוֹת (ʾelot, “large trees”) understanding the latter as an alternate form of the usual plural form אַיָּלִים (ʾayyalim).
Psalm 29:9 tn The verb is used in Joel 1:7 of locusts stripping the leaves from a tree. The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding imperfect. See GKC 329 §111.t.
Psalm 29:9 tn The usual form of the plural of יַעַר (yaʿar, “forest”) is יְעָרִים (y^eʿarim). For this reason some propose an emendation to יְעָלוֹת (y^e’alot, “female mountain goats”) which would fit nicely in the parallelism with “deer” (cf. NEB “brings kids early to birth”). In this case one would have to understand the verb חָשַׂף (khasaf) to mean “cause premature birth,” an otherwise unattested homonym of the more common חָשַׂף (“strip bare”).sn The Lord’s thunderous shout is accompanied by high winds which damage the trees of the forest.
Psalm 29:9 tn Heb “In his temple, all of it says, ‘Glory.’”
Psalm 29:10 tn The noun מַּבּוּל (mabbul, “flood”) appears only here and in Gen 6-11, where it refers to the Noahic flood. Some see a reference to that event here. The presence of the article (perhaps indicating uniqueness) and the switch to the perfect verbal form (which could be taken as describing a past situation) might support this. However, the immediate context indicates that the referent of מַּבּוּל is the “surging waters” mentioned in v. 3. The article indicates waters that are definite in the mind of the speaker and the perfect is probably descriptive in function, like “thunders” in v. 3. However, even though the historical flood is not the primary referent here, there may be a literary allusion involved. The psalmist views the threatening chaotic sea as a contemporary manifestation of the destructive waters of old.
Psalm 29:10 tn The prefixed verbal form with vav (ו) consecutive here carries the descriptive function of the preceding perfect.
Psalm 29:11 tn The imperfect verbal forms in v. 11 are either descriptive or generalizing.
Psalm 29:11 sn Strength. This probably refers to military power; see the use of the noun in 1 Sam 2:10 and Ps 86:16.
Psalm 29:11 tn Heb “blesses his people with peace.” The Hebrew term שָׁלוֹם (shalom, “peace”) probably refers here to the protection and prosperity experienced by God’s people after the Lord intervenes in battle on their behalf.

Psalm 33

Psalm 33^[a]

33 You godly ones, shout for joy because of the Lord!
It is appropriate for the morally upright to offer him praise.
²Give thanks to the Lord with the harp.
Sing to him to the accompaniment of a ten-stringed instrument.
³Sing to him a new song.^[b]
Play skillfully as you shout out your praises to him.^[c]
⁴For the Lord’s decrees^[d] are just,^[e]
and everything he does is fair.^[f]
⁵He promotes^[g] equity and justice;
the Lord’s faithfulness extends throughout the earth.^[h]
⁶By the Lord’s decree^[i] the heavens were made,
and by the breath^[j] of his mouth all the starry hosts.
⁷He piles up the water of the sea;^[k]
he puts the oceans^[l] in storehouses.
⁸Let the whole earth fear^[m] the Lord.
Let all who live in the world stand in awe of him.
⁹For he spoke, and it^[n] came into existence.
He issued the decree,^[o] and it stood firm.
¹⁰The Lord frustrates^[p] the decisions of the nations;
he nullifies the plans^[q] of the peoples.
¹¹The Lord’s decisions stand forever;
his plans abide throughout the ages.^[r]
¹²How blessed^[s] is the nation whose God is the Lord,
the people whom he has chosen to be his special possession.^[t]
¹³The Lord watches^[u] from heaven;
he sees all people.^[v]
¹⁴From the place where he lives he looks carefully
at all the earth’s inhabitants.
¹⁵He is the one who forms every human heart,^[w]
and takes note of all their actions.
¹⁶No king is delivered by his vast army;
a warrior is not saved by his great might.
¹⁷A horse disappoints those who trust in it for victory;^[x]
despite its great strength, it cannot deliver.
¹⁸Look, the Lord takes notice of his loyal followers,^[y]
those who wait for him to demonstrate his faithfulness^[z]
¹⁹by saving their lives from death^[aa]
and sustaining them during times of famine.^[ab]
²⁰We^[ac] wait for the Lord;
he is our deliverer^[ad] and shield.^[ae]
²¹For our hearts rejoice in him,
for we trust in his holy name.
²²May we experience your faithfulness, O Lord,^[af]
for^[ag] we wait for you.

Footnotes

Psalm 33:1 sn Psalm 33. In this hymn the psalmist praises the Lord as the sovereign creator and just ruler of the world who protects and vindicates those who fear him.
Psalm 33:3 sn A new song is appropriate because the Lord is constantly intervening in the lives of his people in fresh and exciting ways.
Psalm 33:3 tn Heb “play skillfully with a loud shout.”
Psalm 33:4 tn Heb “word.” In this context, which depicts the Lord as the sovereign creator and ruler of the world, the Lord’s “word” refers to the decrees whereby he governs his dominion.
Psalm 33:4 tn Or “upright.”
Psalm 33:4 tn Heb “and all his work [is done] with faithfulness.”
Psalm 33:5 tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of equity and justice causes him to actively promote these principles as he governs the world.
Psalm 33:5 tn Heb “fills the earth.”
Psalm 33:6 tn Heb “word.”
Psalm 33:6 tn The word רוּחַ (ruakh, “spirit, wind, breath”) is used in the creation account in Gen 1:2 “the Spirit of God was moving.” Here parallel to “decree/word,” it recalls the account of God speaking in order to create (cf. Gen 1:14).
Psalm 33:7 tn Heb “[he] gathers like a pile the waters of the sea.” Some prefer to emend נֵד (ned, “heap, pile”; cf. NASB) to נֹד (nod, “bottle”; cf. NRSV; NIV “into jars”), but “pile” is used elsewhere to describe water that the Lord confines to one place (Exod 15:8; Josh 3:13, 16; Ps 78:13). This verse appears to refer to Gen 1:9, where God decrees that the watery deep be gathered to one place so that dry land might appear. If so, the participles in this and the following line depict this action with special vividness, as if the reader were present on the occasion. Another option is that the participles picture the confinement of the sea to one place as an ongoing divine activity.
Psalm 33:7 tn Or “watery depths.” The form תְּהוֹמוֹת (t^ehomot, “watery depths”) is the plural form of תְּהוֹם (t^ehom, “great deep”; see Gen 1:2).
Psalm 33:8 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.”
Psalm 33:9 tn That is, “all the earth” in the first line of v. 8. The apparent antecedent of the masculine subject of the verbs in v. 9 (note וַיֶּהִי [vayyehiy] and וַיַּעֲמֹד [vayyaʿamod]) is “earth” or “world,” both of which are feminine nouns. However, כָּל (kol, “all”) may be the antecedent, or the apparent lack of agreement may be explained by the collective nature of the nouns involved here (see GKC 463 §145.e).
Psalm 33:9 tn Heb “he commanded.”
Psalm 33:10 tn Heb “breaks” or “destroys.” The Hebrew perfect verbal forms here and in the next line generalize about the Lord’s activity.
Psalm 33:10 tn Heb “thoughts.”
Psalm 33:11 tn Heb “the thoughts of his heart for generation to generation.” The verb “abides” is supplied in the translation. The Lord’s “decisions” and “plans” here refer to his decrees and purposes.
Psalm 33:12 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15).
Psalm 33:12 tn Heb “inheritance.”
Psalm 33:13 tn The Hebrew perfect verbal forms in v. 13 state general facts.
Psalm 33:13 tn Heb “all the sons of men.”
Psalm 33:15 tn Heb “the one who forms together their heart[s].” “Heart” here refers to human nature, composed of intellect, emotions and will. The precise force of יָחַד (yakhad, “together”) is unclear here. The point seems to be that the Lord is the creator of every human being.
Psalm 33:17 tn Heb “a lie [is] the horse for victory.”
Psalm 33:18 tn Heb “look, the eye of the Lord [is] toward the ones who fear him.” The expression “the eye…[is] toward” here indicates recognition and the bestowing of favor. See Ps 34:15. The one who fears the Lord respects his sovereignty and obeys his commandments. See Ps 128:1; Prov 14:2.
Psalm 33:18 tn Heb “for the ones who wait for his faithfulness.”
Psalm 33:19 tn Heb “to save from death their live[s].”
Psalm 33:19 tn Heb “and to keep them alive in famine.”
Psalm 33:20 tn Or “our lives.” The suffixed form of נֶפֶשׁ (nefesh, “being, life”) is often equivalent to a pronoun in poetic texts.
Psalm 33:20 tn Or “[source of] help.”
Psalm 33:20 tn Or “protector.”
Psalm 33:22 tn Heb “let your faithfulness, O Lord, be on us.”
Psalm 33:22 tn Or “just as.”

Psalm 36

Psalm 36^[a]

For the music director, an oracle, written by the Lord’s servant David.^[b]

36 An evil man is rebellious to the core.^[c]
He does not fear God,^[d]
²for he is too proud
to recognize and give up his sin.^[e]
³The words he speaks are sinful and deceitful;
he does not care about doing what is wise and right.^[f]
⁴While he lies in bed he plans ways to sin.
He is committed to a sinful lifestyle;^[g]
he does not reject what is evil.^[h]
⁵O Lord, your loyal love reaches to the sky,^[i]
your faithfulness to the clouds.^[j]
⁶Your justice is like the highest mountains,^[k]
your fairness like the deepest sea;
you, Lord, preserve^[l] mankind and the animal kingdom.^[m]
⁷How precious^[n] is your loyal love, O God!
The human race finds shelter under your wings.^[o]
⁸They are filled with food from your house,
and you allow them to drink from the river of your delicacies.
⁹For with you is the fountain of life;
in your light we see light.^[p]
¹⁰Extend^[q] your loyal love to your faithful followers,^[r]
and vindicate^[s] the morally upright.^[t]
¹¹Do not let arrogant men overtake me,
or let evil men make me homeless.^[u]
¹²I can see the evildoers! They have fallen.^[v]
They have been knocked down and are unable to get up.^[w]

Footnotes

Psalm 36:1 sn Psalm 36. Though evil men plan to harm others, the psalmist is confident that the Lord is the just ruler of the earth who gives and sustains all life. He prays for divine blessing and protection and anticipates God’s judgment of the wicked.
Psalm 36:1 tn In the Hebrew text the word נאם (“oracle”) appears at the beginning of the next verse (v. 2 in the Hebrew text because the superscription is considered v. 1). The resulting reading, “an oracle of rebellion for the wicked [is] in the midst of my heart” (cf. NIV) apparently means that the psalm, which foresees the downfall of the wicked, is a prophetic oracle about the rebellion of the wicked which emerges from the soul of the psalmist. One could translate, “Here is a poem written as I reflected on the rebellious character of evil men.” Another option, followed in the translation above, is to attach נאם (n^e’um, “oracle”) with the superscription. For another example of a Davidic poem being labeled an “oracle,” see 2 Sam 23:1.
Psalm 36:1 tn Heb “[the] rebellion of an evil man [is] in the midst of my heart.” The translation assumes a reading “in the midst of his heart” (i.e., “to the core”) instead of “in the midst of my heart,” a change which finds support in a few medieval Hebrew mss, the Hebrew text of Origen’s Hexapla, and the Syriac.
Psalm 36:1 tn Heb “there is no dread of God before his eyes.” The phrase “dread of God” refers here to a healthy respect for God which recognizes that he will punish evil behavior.
Psalm 36:2 tn Heb “for it causes to be smooth to him in his eyes to find his sin to hate.” The meaning of the Hebrew text is unclear. Perhaps the point is this: His rebellious attitude makes him reject any notion that God will hold him accountable. His attitude also prevents him from recognizing and repudiating his sinful ways.
Psalm 36:3 tn Heb “he ceases to exhibit wisdom to do good.” The Hiphil forms are exhibitive, indicating the outward expression of an inner attitude.
Psalm 36:4 tn Heb “he takes a stand in a way [that is] not good.” The word “way” here refers metaphorically to behavior or life style.
Psalm 36:4 tn The three imperfect verbal forms in v. 4 highlight the characteristic behavior of the typical evildoer.
Psalm 36:5 tn Heb “[is] in the heavens.”
Psalm 36:5 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
Psalm 36:6 tn Heb “mountains of God.” The divine name אֵל (ʾel, “God”) is here used in an idiomatic manner to indicate the superlative.
Psalm 36:6 tn Or “deliver.”
Psalm 36:6 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
Psalm 36:7 tn Or “valuable.”
Psalm 36:7 tn Heb “and the sons of man in the shadow of your wings find shelter.” The preservation of physical life is in view, as the next verse makes clear.
Psalm 36:9 sn Water (note “fountain”) and light are here metaphors for life.
Psalm 36:10 tn Heb “draw out to full length.”
Psalm 36:10 tn Heb “to those who know you.” The Hebrew verb יָדַע (yadaʿ, “know”) is used here of those who “know” the Lord in the sense that they recognize his royal authority and obey his will (see Jer 22:16).
Psalm 36:10 tn Heb “and your justice to.” The verb “extend” is understood by ellipsis in the second line (see the previous line).
Psalm 36:10 tn Heb “the pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 64:10; 94:15; 97:11).
Psalm 36:11 tn Heb “let not a foot of pride come to me, and let not the hand of the evil ones cause me to wander as a fugitive.”
Psalm 36:12 tn Heb “there the workers of wickedness have fallen.” The adverb שָׁם (sham, “there”) is used here for dramatic effect, as the psalmist envisions the evildoers lying fallen at a spot that is vivid in his imagination (BDB 1027 s.v.).
Psalm 36:12 tn The psalmist uses perfect verbal forms in v. 12 to describe the demise of the wicked as if it has already taken place.

Psalm 39

Psalm 39^[a]

For the music director, Jeduthun; a psalm of David.

39 I decided,^[b] “I will watch what I say
and make sure I do not sin with my tongue.^[c]
I will put a muzzle over my mouth
while in the presence of an evil person.”^[d]
²I was stone silent;^[e]
I held back the urge to speak.^[f]
My frustration grew;^[g]
³my anxiety intensified.^[h]
As I thought about it, I became impatient.^[i]
Finally I spoke these words:^[j]
⁴“O Lord, help me understand my mortality
and the brevity of life.^[k]
Let me realize how quickly my life will pass.^[l]
⁵Look, you make my days short-lived,^[m]
and my life span is nothing from your perspective.^[n]
Surely all people, even those who seem secure, are nothing but vapor.^[o] (Selah)
⁶Surely people go through life as mere ghosts.^[p]
Surely they accumulate worthless wealth
without knowing who will eventually haul it away.”^[q]
⁷But now, O Lord, upon what am I relying?
You are my only hope!^[r]
⁸Deliver me from all my sins of rebellion.
Do not make me the object of fools’ insults.
⁹I am silent and cannot open my mouth
because of what you have done.^[s]
¹⁰Please stop wounding me.^[t]
You have almost beaten me to death.^[u]
¹¹You severely discipline people for their sins;^[v]
like a moth you slowly devour their strength.^[w]
Surely all people are a mere vapor. (Selah)
¹²Hear my prayer, O Lord.
Listen to my cry for help.
Do not ignore my sobbing.^[x]
For I am a resident foreigner with you,
a temporary settler,^[y] just as all my ancestors were.
¹³Turn your angry gaze away from me, so I can be happy
before I pass away.^[z]

Footnotes

Psalm 39:1 sn Psalm 39. The psalmist laments his frailty and mortality as he begs the Lord to take pity on him and remove his disciplinary hand.
Psalm 39:1 tn Heb “I said.”
Psalm 39:1 tn Heb “I will watch my ways, from sinning with my tongue.”
Psalm 39:1 sn 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 people, 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 (ICC), 1:345.
Psalm 39:2 tn Heb “I was mute [with] silence.”
Psalm 39:2 tn Heb “I was quiet from good.” He kept quiet, resisting the urge to find emotional release and satisfaction by voicing his lament.sn 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 (FOTL), 166-67.
Psalm 39:2 tn Heb “and my pain was stirred up.” Emotional pain is in view here.
Psalm 39:3 tn Heb “my heart was hot within me.”
Psalm 39:3 tn 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”).
Psalm 39:3 tn Heb “I spoke with my tongue.” The phrase “these words” is supplied in the translation for clarification and for stylistic reasons.
Psalm 39:4 tn Heb “Cause me to know, O Lord, my end; and the measure of my days, what it is!”
Psalm 39:4 tn Heb “Let me know how transient I am.”
Psalm 39:5 tn 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 (WBC), 309.
Psalm 39:5 tn Heb “is like nothing before you.”
Psalm 39:5 tn 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.”
Psalm 39:6 tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.sn 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.
Psalm 39:6 tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT 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 yehemayun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevle hamon, “vain things of wealth”). The present translation follows this emendation.
Psalm 39:7 tn Heb “my hope, for you it [is].”
Psalm 39:9 tn Heb “because you acted.” The psalmist has in mind God’s disciplinary measures (see vv. 10-13).
Psalm 39:10 tn Heb “remove from upon me your wound.”
Psalm 39:10 tn Heb “from the hostility of your hand I have come to an end.”
Psalm 39:11 tn “with punishments on account of sin you discipline a man.”
Psalm 39:11 tc 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 mss.
Psalm 39:12 tn Heb “do not be deaf to my tears.”
Psalm 39:12 tn The Hebrew terms גֵּר (ger, “resident foreigner”) and תּוֹשָׁב (toshav, “resident/dweller”) have similar meanings. They are not used here with the technical distinctions of most references in Mosaic Law. Ps 39:12 takes up this language from Lev 25:23 where the terms emphasize that Israel would be a guest on God’s land. They were attached to the Lord’s household; they did not own the land. The Psalmist identifies himself with this privileged yet dependent position. Abraham also refers to himself by these terms in Gen 23:4.
Psalm 39:13 tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hashaʿ) is uncertain. It could be from the root שָׁעָע (shaʿaʿ, “smear over”), 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 (shaʿah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (sh^eʿeh, “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.

New English Translation (NET)

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Chronological

Psalm 25[a]

By David.

Footnotes

Psalm 29[a]

A psalm of David.

Footnotes

Psalm 33[a]

Footnotes

Psalm 36[a]

For the music director, an oracle, written by the Lord’s servant David.[b]

Footnotes

Psalm 39[a]

For the music director, Jeduthun; a psalm of David.

Footnotes

Psalm 25^[a]

Psalm 29^[a]

Psalm 33^[a]

Psalm 36^[a]

For the music director, an oracle, written by the Lord’s servant David.^[b]

Psalm 39^[a]