Psalm 36/Verse by Verse/Notes

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Superscription (v. 1)

v. 1

Hebrew Verse English
לַמְנַצֵּ֬חַ ׀ לְעֶֽבֶד־יְהוָ֬ה לְדָוִֽד׃ 1 For the director. By the servant of YHWH — by David.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

For the director. By the servant of YHWH — by David.

Notes

The superscription identifies this psalm as for the director. This often indicates a psalm that may have arisen from a particular incident but is now used for ongoing occasions. The phrase by the servant of YHWH is uncommon in superscriptions, occurring only here and in Psalm 18. With reference to a king of Israel, the title sometimes highlights the responsibility of a king to deliver Israel from enemies. This psalm, however, is a reminder that at times even kings need rescuing. By David means we should read it as a psalm written by God's anointed, who was in a covenant relationship with YHWH. That covenant was characterized by David’s responsibility to obey YHWH and worship him alone and YHWH’s responsibility to be loyal to David, delivering him from his enemies and blessing him with prosperity.

  • The consecutive noun phrases servant of the Lord (עֶבֶד־יְהוָה) and David (דָוִד) are likely appositional; the Lord's servant is identified as David, king of Israel.[1]
  • The term servant (עֶבֶד) generally refers to a “man who is under the authority of someone else as that person’s legal property, employee, subject, or vassal."[2] With reference to a king of Israel, the title sometimes foregrounds the responsibility of a king to deliver Israel from enemies.[3] With reference to David, however, the term acquires a new strong connotation that foregrounds “election and the perpetual continuation of the dynasty.”[4] Also called “servants” are figures who embody Israel's messianic hopes.[5]
  • For a detailed treatment of the difficult phrase by David (לְדָוִד), see Ledavid.

Evil Abounds (vv. 2-5)

In the first major section, David addresses YHWH's people and describes the paradigmatic wicked person (רָשָׁע) in great detail.[6] Having been deceived by Rebellion (personified) (v. 3), the wicked person does not fear God (v. 2b). Such lack of fear negatively affects his speech (v. 4a), thoughts, (v. 5a), and actions (v. 4b, 5bc). The wicked person is presented as totally corrupt(ed) by Rebellion, engaged in all manner of evil (אָוֶן). His unbridled evil is not indifferent to YHWH's people; on the contrary, it threatens their lives (v. 12).

The purpose of the negative presentation of Rebellion's influence in this section is to warn YHWH's people of the danger it poses.[7] The litany of descriptions in vv. 2-5 build up a portrait of a person completely corrupted by Rebellion's influence and engaged in all manner of evil. But it is not as if YHWH's people are immune to the corrupting influence of Rebellion; if they are not careful, they too can find themselves acting similarly to the "wicked person" of vv. 2-5. David thus warns YHWH's people of Rebellion's negative influence so as to encourage them to shut out Rebellion's voice and therefore avoid its evil consequences. This section contrasts with the positive tone of the next (vv. 6-10), in which David praises YHWH for his precious and unending loyalty to his people.

"Evil" (און) in vv. 2-5

v. 2

Hebrew Verse English
נְאֻֽם־פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב לִבוֹ 2a Rebellion’s declaration [speaks] to the wicked in the midst of his heart.
אֵֽין־פַּ֥חַד אֱ֝לֹהִ֗ים לְנֶ֣גֶד עֵינָֽיו׃ 2b There is no fear of God before his eyes.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Pretending to be a prophet invested with divine authority, personified Rebellion's pseudo-prophetic declaration [speaks] to the wicked in the midst of his heart that is, the core of his being . Choosing Rebellion's influence instead of YHWH's leads to the wicked thinking: There is no fear of God before his eyes In other words, he cannot perceive what it is to live rightly before God.

Notes

Here, the wicked person is visited by rebellion, which is personified as a prophet invested with divine authority. Seeking to deceive the wicked, Rebellion speaks directly to his heart and delivers a pseudo-prophetic declaration directly to him.

  • The term declaration (נְאֻם) refers to an "action by which humans or deities make a prophetic statement; in the case of a deity this is usually done through the mouth of a prophet or seer."[8] Absent in this case is a prophet or deity through which the declaration is spoken.[9] Instead of the expected prophet or deity is Rebellion (פֶּשַׁע) personified. "Rebellion" assumes the role of a (false) prophet or deity who delivers a message to the wicked person.[10]
  • The lamed preposition prefixed to the adjective wicked (רָשָׁע) likely indicates the recipient of Rebellion's declaration; Rebellion (speaker) speaks to the wicked person (recipient).[11] The lamed has also been understood as indicating possession (so NJB, NIV), the object of the clause (so LUT), and a purpose clause (so NETS). For a fuller treatment of the various options for understanding this phrase, see The Text, Grammar, and Meaning of Ps. 36:2a.

Participant Analysis (v. 2)

  • Rebellion's declaration reaches the wicked person in the midst of his heart (בְּקֶרֶב לִבּוֹ), that is, the very core of his being. The ancient witnesses are divided as to whose "heart" is referred to here: some understand it to be the wicked person's heart and so read a third-person singular suffix; others understand it to be the psalmist's heart and so read a first-person singular suffix. The divergent testimony of the ancient witnesses makes it difficult to determine the earliest reading based solely on manuscript evidence. Turning to internal evidence, we conclude that the wicked person's heart (so third-person suffix) is consistent with the surrounding third-person suffixes in vv. 2-5 and is therefore the earliest reading. For a fuller discussion of the issues involved, see The Text, Grammar, and Meaning of Ps. 36:2a.
  • After describing Rebellion's declaration, and its penetration into the heart of the wicked person, the focus shifts in v. 2b to its effect on the wicked person: he lacks the fear of God (פַּחַד אֱלֹהִים). The phrase "fear of God" can refer either to the external emotion of the wicked person towards God (i.e., he is scared of God) or the fear that God possesses, which emanates from him and causes the wicked person to fear (i.e., God is scary).[12] It is difficult to determine which is more likely in this case. Seen as a precept, the "fear of YHWH" (יראת יהוה) is "the revealed way and method in which one has to fear God."[13]
  • That the fear of God is not before his eyes (לְנֶגֶד עֵינָיו) means that the wicked person does not perceive in his mind what it is to live rightly before God.[14] The following verse (v. 3) provides the ultimate cause and outworking of such a lack of fear: he has been deceived by Rebellion.

v. 3

Hebrew Verse English
כִּֽי־הֶחֱלִ֣יק אֵלָ֣יו בְּעֵינָ֑יו 3a For [Rebellion] has flattered him in his eyes,
לִמְצֹ֖א עֲוֺנ֣וֹ לִשְׂנֹֽא׃ 3b that he has found his iniquity and hated it.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

For Rebellion has flattered him in his eyes in other words, deceived the wicked person into thinking that he has found his iniquity and hated it with the result that the wicked person no longer notices his sin but is blind to it.

Notes

The person who chooses to listen to Rebellion’s "prophecies" loses the ability to fear God and perceive things rightly. Rebellion flatters the wicked saying that all is well and that any sin the man is guilty of has already been found and rejected, or “hated.” This means the man becomes blind to the truth about sin.

  • The textual difficulties within this verse led Ernst Jenni to caution: "The interpretation and classification of this difficult verse can only be done tentatively."[15] It is not immediately apparent who or what is the subject of flattered (הֶחֱלִיק): is it rebellion (פֶּשַׁע), the wicked person (רָשָׁע), or finding his iniquity and hating it (לִמְצֹא עֲוֺנוֹ לִשְׂנֹא)? Nor is the relationship between finding his iniquity and hating it (לִמְצֹא עֲוֺנוֹ לִשְׂנֹא) and the finite verb clear: is the former a complement, (negated) purpose/result, or temporal clause? We tentatively conclude that Rebellion (v. 2) is the subject of "flattered" (הֶחֱלִיק) and that "finding his iniquity and hating it" (לִמְצֹא עֲוֺנוֹ לִשְׂנֹא) specifies the matter with which Rebellion flatters the wicked person. In other words, Rebellion flatters (deceives) the wicked person by telling him his iniquity has been found and hated. For a fuller treatment of the complexities within this verse, see The Syntax and Meaning of Ps. 36:3.
  • That v. 3 is subordinate to v. 2 is indicated by the discourse marker because (כִּי). Verse 3 provides the reason why the wicked person lacks the "fear of God" (v. 2b); it identifies and describes the particular event that led to such lack of fear.[16] Because "Rebellion" has successfully flattered him into thinking that his iniquity has been found and hated, which is certainly not the case, the wicked person does not fear God. Having been deceived, his mind is darkened to the point that he cannot perceive what it is to live rightly before God.
  • Rebellion (personified) is the one who has successfully flattered (הֶחֱלִיק) the wicked person.[17] The figurative sense of the term, which is employed here, denotes a "causative action by which humans cause events to appear well-intentioned, though actually being insincere."[18] It "points to deceptive practices" and is paired with negative terms such as a "double-heart" (Ps 12:3) and "iniquity" (Ps 36:3).[19]
  • The idiomatic phrase in his eyes (בְּעֵינָיו) means "in so and so's opinion, as far as so and so is concerned."[20] Here it highlights the wicked person's "personal or subjective opinion" of himself as a result of "Rebellion's" declaration.[21]
  • Translations exhibit considerable variety in rendering the two lamed + infinitive construct phrases (לִמְצֹא עֲוֺנוֹ and לִשְׂנֹא). They are rendered as either complements of the finite verb (e.g. NET, NIV, CEV), a purpose/result clause (e.g. ESV, NRSV, RVR95), or a temporal clause (e.g. REB, NEB, JPS85). The best option is to see them as indicating specification: Rebellion flatters the wicked person, namely, that his iniquity has been found and hated. For a more detailed treatment of these options, see The Syntax and Meaning of Ps. 36:3.

v. 4

Hebrew Verse English
דִּבְרֵי־פִ֭יו אָ֣וֶן וּמִרְמָ֑ה 4a The words of his mouth are evil and deceit.
חָדַ֖ל לְהַשְׂכִּ֣יל לְהֵיטִֽיב׃ 4b He has ceased to act wisely and to do good.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The consequence of the wicked person's faulty perception is that The words of his mouth are evil and deceit. He has also ceased to act wisely and to do good.

Notes

Once the wicked person's thoughts have been corrupted, his words and actions follow: he speaks only evil and deceit, and he stops all wise and good actions.

  • The mention of the wicked person's mouth (פֶּה) represents the fourth mention of a body-part thus far in the psalm.[22] The use of body-part terms and imagery in vv. 2-5 is to show that Rebellion's influence completely corrupts the wicked, extending from their mind to their mouth (v. 4a) and finally to their hands and feet (v. 12), which are instruments of "purposeful activity."[23] The consequence of such complete corruption is death for the wicked (v. 13).
  • The term evil (אָוֶן) denotes "great wickedness and depravity...which is expressed in thoughts, words, and actions."[24] The wicked person's words are both evil and deceit (מִרְמָה). These terms can either be rendered strictly as nouns (evil and deceit) or they can be rendered attributively (evil and deceitful). The difference between these options is minimal, and the syntax makes clear that the focus is squarely on "evil" and "deceit" because they "represent[s] something as identical with the subject."[25]
  • The lexica and modern translations are divided on whether to understand שׂכל (hiphil) as indicating an activity (acting wisely) or a state (being wise).[26] Because the former pairs better with the second infinitive construct do good (לְהֵיטִיב), which clearly pertains to an activity, it is preferred here.[27] Elsewhere it is clear that "acting wisely" (להשׂכיל) or "having understanding" (השׂכלתי; Ps 119:99) is dependent on knowing YHWH's "decrees" (עדות; Ps 119:99). Therefore it comes as no surprise that the wicked person, who does not fear God (i.e., know and keep his decrees), does not act wisely and do good.

v. 5

Hebrew Verse English
אָ֤וֶן ׀ יַחְשֹׁ֗ב עַֽל־מִשְׁכָּ֫ב֥וֹ 5a He plots evil on his bed.
יִ֭תְיַצֵּב עַל־כֹל דֶּ֣רֶךְ לֹא־ט֑וֹב 5b He remains beside every way that is not good.
רָ֝֗ע לֹ֣א יִמְאָֽס׃ 5c He does not refuse evil.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

He is not satisfied with others' evil: He plots evil of his own while on his bed. He acts on his schemes: He remains beside every way, that is, looking for an opportunity that is not good. He does not refuse evil but seizes every opportunity to undermine goodness and work wickedness.

Notes

The section ends with a person embracing all that is evil and rejecting all that is good. It is the result of giving in to the influence of Rebellion, who encourages wickedness.

  • In the previous verse (v. 4), the psalmist describes the wicked person's words as "evil and deceit" (אָוֶן וּמִרְמָה). These two characteristics were thus activated in the discourse and, hence, made available for selection. Of these two characteristics, the psalmist selects evil (אָוֶן) here as the topic about which he will provide new information. This new information is that the mind of the wicked person plots (יַחְשֹׁב) evil. A fuller picture of the wicked person emerges as one who not only speaks evil (v. 4) but plots evil schemes.
  • For the wicked person to be on his bed (עַל־מִשְׁכָּבוֹ) refers to the stillness and quiet of the night and indicates one's innermost thoughts and plans. Left to their own thoughts, the wicked plot evil schemes during the nighttime (cf. Mic 2:1) to carry them out during the day.
  • The term every (כֹּל) is absent in the Masoretic Text (MT) but present in the LXX and in a fragment from Qumran (4Q83).[28] Scribal error can explain the absence of כֹּל in MT: having copied the immediately preceding word (עַל), which ends with a lamed, the scribe's eye skipped to the lamed of כֹּל and began copying the following word, resulting in the omission of כֹּל.
  • The wicked person's "pattern of behavior" is revealed in that he remains beside every way that is not good (יִתְיַצֵּב עַל *כֹּל* דֶּרֶךְ לֹא־טוֹב).[29] By remaining beside such ways, which can refer to "both the course of life...and also 'conduct,'" he is shown to be committed to an evil lifestyle and, hence, evil actions.[30]
  • Similar to "evil" in v. 5a, the fronted term evil (רָע) represents the topic of its sentence.[31] Whereas the previous verse describes the wicked person's speech as evil (v. 4a), the rest of this sentence offers new information on the wicked person — that he does not refuse evil — and rounds out his portrait as one who is totally corrupted.

Loyalty Abounds (vv. 6-10)

The second major section signals a thematic shift from the wicked person's evil (vv. 2-5) to YHWH's loyalty. Two mentions of YHWH's loyalty (חֶסֶד) occur at structurally significant points, dividing vv. 6-10 into two subsections (vv. 6-7, 8-10). YHWH's loyalty is thus the theme of vv. 6-10 and its two subsections.

"Loyalty" (חסד) in vv. 6-10

vv. 6-7

The first subsection is framed by an inclusio of the divine name (יְהוָה), which delimits it as the "meaningful centre" of the psalm.[32] This subsection begins with the claim that YHWH's loyalty is unending (v. 6a) and is followed by a series of similar claims regarding other characteristics of YHWH (vv. 6b-7b). The descriptions of YHWH culminate in the climactic statement: You deliver humans and animals, YHWH (אָדָם־וּבְהֵמָה תוֹשִׁיעַ יְהוָה).

The purpose of this subsection of praise to YHWH is to counteract the evil of the wicked (vv. 2-5). Although evil (אָוֶן) — whether from outside or within — appears to threaten YHWH's loyalty (חֶסֶד) to his people, David's praise declares that this is merely an illusion; evil cannot threaten YHWH's unending loyalty.

v. 6

Hebrew Verse English
יְ֭הוָה בְּהַשָּׁמַ֣יִם חַסְדֶּ֑ךָ 6a YHWH, your loyalty is in the sky;
אֱ֝מֽוּנָתְךָ֗ עַד־שְׁחָקִֽים׃ 6b your faithfulness [extends] up to the clouds.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Yet you are entirely unconcerned! Your character is in no way threatened. Instead of being intimidated by evil, if I understand your character, I will sing a hymn of praise: YHWH, your loyalty to your people is in the unending sky, that is, is everlasting and completely unthreatened by his evil; your faithfulness to your people[extends] up to the clouds, that is, is equally everlasting and completely unthreatened by any evil.

Notes

The section begins with praise for the extent and might of YHWH’s loyalty, which is closely connected with his faithfulness and justice. Vast and unbounded, it is as high as the sky and clouds, it is as deep as the great ocean. Mighty and strong, it is like the highest mountains. Immeasurable and enduring, YHWH’s loyalty is unthreatened by any evil prompted by Rebellion's followers.

  • The vocative, YHWH (יְהוָה), marks the beginning of a new poetic section and signals a thematic shift from descriptions of the wicked person (vv. 2-5) to praise of YHWH (vv. 6-10).[33] This vocative has a counterpart at the end of v. 7, both of which form an inclusio around vv. 6-7, delimiting it as the "meaningful centre" of the psalm.[34]
  • That YHWH's loyalty (חֶסֶד) and faithfulness (אֱמוּנָה) reside in the sky "means that the psalmist considers them to be infinite."[35] Their unboundedness provides comfort to YHWH's people who feel threatened by the unbridled evil of the wicked person (vv. 2-5).
  • The term loyalty (חֶסֶד) refers to "an action performed by one person for the benefit of another to avert some danger or critical impairment from the beneficiary."[36] Whether mentioned explicitly or not, "real or felt danger" is central to the meaning of חֶסֶד.[37] In other words, "some danger was present in the recipient's minds whenever the word חֶסֶד was used."[38] The danger-factor at work in the psalm thus far is the condition and activity of the wicked person (vv. 2-5), which (indirectly) threaten the psalmist. That the wicked threaten the psalmist is made explicit in v. 12, where they "come against [him]" (תְּבוֹאֵנִי) and seek to "drive [him] away" (תְּנִדֵנִי) from YHWH's presence in the temple.
  • YHWH's faithfulness (אֱמוּנָה) indicates that he is "truthful and committed, with an unwavering disposition, which is reflected in [his] actions."[39] Faithfulness is one of YHWH's attributes (cf. Ps 40:11; Lam 3:23), and it is the means by which YHWH swears to David and is the guarantee of his intention to make good on his promise (Ps 89:50).
  • It is not uncommon to find clouds (שְׁחָקִים) in parallel with sky (שָּׁמַיִם).[40] Here, the parallelism assists in determining the sense of שְׁחָקִים as clouds which are in the sky, as opposed to clouds of dust.[41]

v. 7

Hebrew Verse English
צִדְקָֽתְךָ֨ ׀ כְּֽהַרְרֵי־אֵ֗ל 7a Your justice is like the mighty mountains;
מִ֭שְׁפָּטֶךָ תְּה֣וֹם רַבָּ֑ה 7b your judgment is [like] the great ocean.
אָ֤דָֽם־וּבְהֵמָ֖ה תוֹשִׁ֣יעַ יְהוָֽה׃ 7c You deliver humans and animals, YHWH.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Your justice is steadfast and sure like the mighty mountains and is guaranteed to vindicate your people and deliver them from evil; your judgment is steadfast and sure[like] the great ocean and is guaranteed to vindicate your people and deliver them from evil. Indeed, You deliver all living creatures, that is, humans and animals, YHWH.

Notes

See the summary of verse 6.

  • The sense of justice (צְדָקָה) here is likely legal, for another legal term, judgment (מִשְׁפָּט), occurs in the following parallel line. YHWH's justice refers to his "fairly deciding what is right in a legal case, without prejudice"[42] and can have positive and negative dimensions: positively, the righteous can hope for and expect the realization of YHWH's justice; negatively, the wicked tremble at the realization of YHWH's justice.
  • As Joüon and Muraoka note, "some nouns such as אֵל and אֱלהִים in the genitive case can serve as intensifiers."[43] Consequently, הַרְרֵי־אֵל is best translated as mighty mountains.
  • YHWH's judgment (מִשְׁפָּט) likely has positive and negative connotations. Positively, his judgment leads to "salvation and deliverance for the innocent and oppressed."[44] Negatively, it results in punishment for the wicked. Once the wicked are punished, the righteous can enjoy deliverance.[45]
  • The comparison of YHWH's judgment with the great deep (תְּהוֹם רַבָּה) likely communicates the "immenseness" of YHWH's judgment,[46] for the "deep" refers to a "great body of water located around and under the surface of the earth."[47]
  • The climactic statement of this section, and indeed the whole psalm, is you deliver humans and animals (אָדָם־וּבְהֵמָה תוֹשִׁיעַ).[48] The placement of "humans and animals" (אָדָם־וּבְהֵמָה) before the verb, in contrast to its normal position after the verb, suggests it should be understood as a focus element.
  • The phrase humans and animals (אָדָם־וּבְהֵמָה) is the second of four merisms in this psalm.[49] By featuring what are perhaps the primary representatives of living creatures, this merism is shorthand for "all living creatures."[50] That all living creatures are recipients of YHWH's deliverance demonstrates its universal scope.

vv. 8-10

The second subsection within vv. 6-10 begins with an exclamation which, like a rhetorical question, has the potential to "open or close a section and thus play a part in the (poetic) structuring of the text."[51] Additional support for distinguishing this section from the previous (vv. 6-7) is the mention of YHWH's loyalty (חֶסֶד) which has a structuring function in the psalm, beginning three of the psalm's (sub)sections (vv. 6, 8, 10).

The uniqueness of this subsection is its focus on the experience of YHWH's loyalty within his Eden-like temple. The rich imagery employed to describe YHWH's Eden-like temple is meant to attract YHWH's people and encourage them to remain within his loyalty. Rebellion, and, hence, evil has no influence where YHWH's people enjoy and experience his loyalty to the fullest. The allure of evil, and the threat of evildoers, cannot affect YHWH's people within the confines of his loyalty.

v. 8

Hebrew Verse English
מַה־יָּקָ֥ר חַסְדְּךָ֗ אֱלֹ֫הִ֥ים 8a How precious is your loyalty, God!
וּבְנֵ֥י אָדָ֑ם בְּצֵ֥ל כְּ֝נָפֶ֗יךָ יֶחֱסָיֽוּן׃ 8b Mortals take refuge within the protection of your wings.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

As creation testifies, so do I: How precious is your loyalty, God! Your loyalty to your covenant people is the hope and security of all your people. Mortals take refuge in your loyalty to them: like a baby chick with its mother, mortals shelter under the cherubim on the lid of the ark of the covenant, within the protection of your wings on the mercy seat.

Notes

From the cosmic scale in the description of YHWH's loyalty (vv. 6–7), the psalm moves to cultic themes to relate its benefits and value. Namely, YHWH's loyalty means that all people may take refuge within YHWH's house, in a cultic center. They can seek protection “under his, YHWH's, wings,” in the imagery of a mother hen.

  • The term how (מַה), coupled with the adjective precious (יָּקָר), functions as an adverbial[52] and marks the beginning of an exclamation in which the psalmist "expresses a value judgment" about the preciousness of YHWH's loyalty.[53]
  • See the note on loyalty (חֶסֶד) at v. 6.
  • Based on syntax alone, it is not evident whether God (אֱלֹהִים) is to be grouped with the preceding text as a vocative or with the succeeding text as part of a compound subject.[54] Although a case can be made for grouping אֱלֹהִים with the succeeding text based on stylistic and rhetorical grounds, the reading tradition strongly supports taking אֱלֹהִים with the preceding text as a vocative. For a more detailed treatment of these options, see The Division of Ps. 36:8.

אֱלֹהִים grouped with succeeding text (compound subject)

  • Moved out of its default position and placed before the verb, the phrase mortals (וּבְנֵי אָדָם) represents a topic shift in the discourse. Whereas YHWH was the topic of interest for the last two verses, his attributes and characteristics being at the forefront, here mortals (i.e., humans) take over this position as the topic of interest. This verse and the next highlight the blessings that humans receive from YHWH.
  • Also moved from its default position and placed before the verb is the prepositional phrase within the protection of your wings (בְּצֵל כְּנָפֶיךָ). The effect of this is to highlight the fact that, of all possible places in which humans could take refuge, they do so within the protection of YHWH's wings. It is to YHWH's protecting sanctum that his creatures choose to flee from danger.
Winged Disk on Hezekiah's Seal By Rubén Betanzo S.
  • YHWH's wings (כְּנָפַיִם) symbolize protection and refuge.[55] In the Ancient Near East, certain deities were represented iconographically by a winged sun disk. It is possible that the winged sun disk provides the backdrop here, for YHWH's wings could refer to the "outstretched wings of the solar disk."[56]
  • That humans take refuge (יֶחֱסָיוּן) assumes that "persecuted petitioner[s] flee[s] to the sanctuary and seek[s] refuge in Yahweh's protective area."[57]

v. 9

Hebrew Verse English
יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ 9a They drink to the full from the abundance of your house
וְנַ֖חַל עֲדָנֶ֣יךָ תַשְׁקֵֽם׃ 9b and you give them drink from your delightful stream,

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The ark belongs within a temple and a well-watered garden, like the Garden of Eden. When they take refuge there, They drink to the full from the abundance of your house that is, your temple and you give them drink from your delightful literally, “Eden”-like stream,

Notes

Those who take refuge in YHWH (v. 8) can feast in YHWH’s house, drinking from his “delightful stream” from the “spring of life.” In a world regularly ravaged by drought, a spring of life meant security and good harvests: prosperity. The imagery is the same as that in the garden of Eden, with the word “delightful” literally being “Eden-like.”

  • Because humans have taken refuge within YHWH's protecting sanctum — the temple — they have "access to the fullness of the blessings of God's presence."[58] One such blessing is the abundance (דֶּשֶׁן) of YHWH's house. Although דֶּשֶׁן most often refers to a concrete entity, that is, the fat(ness) of animals and/or plants, the idea here is that "as particularly nourishing food, dšn is connected with the idea of satisfaction, of being pleased, of abundance."[59]
  • Another blessing humans receive in the temple is the ability to drink (תַשְׁקֵם) from YHWH's delightful stream (נַחַל עֲדָנֶיךָ). The stream referred to here likely represents the river that flows from God's temple, even the "paradisal river."[60] Strengthening the connection to paradise is the particular word used to describe this stream, עֲדָנִים "delightful," which is the plural form of עֵדֶן "Eden".[61]

v. 10

Hebrew Verse English
כִּֽי־עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים 10a Because the spring of life is with you.
בְּ֝אוֹרְךָ֗ נִרְאֶה־אֽוֹר׃ 10b By your light we can see light.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

because the spring that is, the source of life is with you because you are life itself and the creator/giver of life. By your light, which radiates from your face and proves your favor, we can see light that is, experience salvation and prosperity and are thus able to live within your temple forever.

Notes

The end result of YHWH’s loyalty is deeper than pleasure, however. It places people within YHWH’s “light,” meaning living within the sphere of his influence and approval. Compared to Rebellion, which led to evil and darkness, YHWH’s influence may be described as light. By his light, his people “see light,” meaning, they see correctly — they are able to see, to experience salvation and prosperity. The wicked who listened to Rebellion had his perception impaired, while the one living in YHWH’s light had his perception enabled and/or enhanced. Given such outcomes of YHWH's loyalty, those who experience it see it not only as powerful and all-encompassing, but also as precious.

  • The spring of life (מְקוֹר חַיִּים) is a spring which gives life to those who drink from it. It is YHWH's possession and is therefore within his power to offer or withhold. Although here the spring is YHWH's possession, elsewhere it represents YHWH himself (cf. Jer 17:13). Only those who take refuge in YHWH's temple get to partake of his spring of life.
  • Regarding life (חַיִּים), it is possible for plurals "to designate things which, while having a real unity, also express plurality in some way."[62] Therefore the plural here can be understood as a plural of extension (i.e., the extent of one's life)[63] or a plural of state (e.g., old age, adolescence).[64]
  • Though light (אוֹר) is mentioned twice in this verse, each has a different sense. The first mention, YHWH's light, refers to the light that emanates from his face and "indicates divine approval."[65] The second mention of light is seen by the righteous and refers to "salvation and prosperity."[66] Only those who experience YHWH's favor experience his salvation.
  • The yiqtol verb phrase we can see (נִרְאֶה) exhibits a modality of ability, which expresses the psalmist's confidence that he and the rest of YHWH's people can/are able to experience life and prosperity because of YHWH's favor upon them.

Loyalty Overcomes Evil (vv. 11-13)

The third and final major section of Psalm 36 is demarcated by (1) a speech act shift, (2) the presence of the only imperatives in the psalm, and (3) the final occurrence of a repeated lexeme.

  1. Speech Acts: This section marks a shift from the psalmist's praise (vv. 6-10) to his request (vv. 11-12) and confident assertion (v. 13).[67]
  2. Imperatives: The only imperatives in Psalm 36 — continue (מְשֹׁךְ), do not let come against me (אַל־תְּבוֹאֵנִי), and do not let drive me away (אַל־תְּנִדֵנִי) — demarcate vv. 11-13 as a distinct section.[68]
  3. Repeated Lexeme: The third and final occurrence of YHWH's loyalty (חֶסֶד) in v. 11 is structurally significant, beginning a new section.[69] Whereas the theme of vv. 2-5 is the wicked person's evil (אָוֶן) and the theme of vv. 6-10 is YHWH's loyalty (חֶסֶד), in vv. 11-13 both loyalty and evil appear together for the first time.[70]

"Loyalty" and "Evil" in vv. 11-13

v. 11

Hebrew Verse English
מְשֹׁ֣ךְ חַ֭סְדְּךָ לְיֹדְעֶ֑יךָ 11a Continue your loyalty for those who know you;
וְ֝צִדְקָֽתְךָ֗ לְיִשְׁרֵי־לֵֽב׃ 11b and [continue] your righteousness for the upright in heart!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

The evil of the wicked cannot stand against your loyalty, which is why I know that you will Continue your loyalty for those who know you that is, those who are loyal to you and [continue] your righteousness for those who choose straight, correct paths, that is the upright in heart and not those who choose crooked, wrongs paths, that is, the wicked!

Notes

David asks that YHWH continue his loyalty. So often in the psalms he loudly proclaims his own innocence and integrity as a basis for his plea for help. Instead of such a declaration, Psalm 36 has the lengthy description of the wicked. The likely implication is that David, when he listened to Rebellion, became wicked. He has turned from that path, however, and now seeks to once again continue within YHWH’s loyalty. Upon repentance, he again may claim to know YHWH and to be restored to being upright in heart, with the result that he once again has confidence to call upon YHWH for covenant faithfulness.

  • "Those who know [YHWH]" (לְיֹדְעֶיךָ) have experienced his mighty acts of love firsthand and so are "in a right relationship with him, with characteristics of love, trust, respect, and open communication."[71]
  • The non-figurative sense of upright (יָשָׁר) refers to the shape of physical objects as "straight, level, or flat."[72] The quality of straightness is desirable: animals with straight legs can stand and do work; straight paths promote ease of access between two locations. The good quality of straightness which described physical objects was extended to the behavioral realm to describe the good quality of one's heart. A straight heart is a heart set on goodness, uprightness.
  • The heart (לֵב) refers to the "seat of knowledge, human reasoning, planning, intelligence, skill, affection and hatred, desire and satisfaction, humility and pride, courage and fear, joy and grief."[73] Conceptualized as a container which could be filled with good or bad objects, "It would be reasonable to suggest that whenever the quality of a human’s heart is described, it implies an assessment of its 'content,'" either positively or negatively.[74] In this case a positive assessment is made, for the heart of YHWH's people is upright. The heart of the wicked, on the other hand, is assessed negatively as the place where Rebellion's speech enters (v. 2a).

v. 12

Hebrew Verse English
אַל־תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה 12a Do not let the foot of the arrogant come against me;
וְיַד־רְ֝שָׁעִ֗ים אַל־תְּנִדֵֽנִי׃ 12b and do not let the hand of the wicked drive me away!

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Your loyalty is so powerful I know that you Do not let the foot of the arrogant which threatens to step on my neck and subdue me come against me as I dwell within your temple; and do not let the hand of the wicked which threatens to overpower me drive me away from your presence in the temple!

Notes

The affirmative plea of v. 11 is paired with a negative here in v. 12. To receive YHWH’s loyalty is to be protected from the arrogant, and to not be separated from YHWH by the power of the wicked.

  • Both of the verbs in v. 12 (תְּבוֹאֵנִי and תְּנִדֵנִי) feature a 1cs suffix (נִי). Suffixes attached to finite verbs typically have an accusative function, which is true for one of the verbs, drive me away (תְּנִדֵנִי). However, some verbs with suffixes "[have] the value of a dative and therefore [are] normally capable of being rewritten by means of a preposition other than את."[75] Such is the case for the other verb, come against me (תְּבוֹאֵנִי), in which "against" is necessary.[76]
  • Whereas in v. 11a the psalmist communicates what he would like YHWH to do (i.e., continue his loyalty), in v. 12 he communicates what he would like YHWH not to do via two negated jussive verbs (אַל־תְּבוֹאֵנִי and אַל־תְּנִדֵנִי) which express "urgent, here-and-now commands."[77] The psalmist desires YHWH to not let the foot of arrogant people come against him (אַל־תְּבוֹאֵנִי) and to not let the hand of wicked people drive him away (אַל־תְּנִדֵנִי).
  • The foot (רֶגֶל) symbolizes "sovereignty and subjection" and the hand (יַד) symbolizes "control and authority over objects or people."[78]

v. 13

Hebrew Verse English
שָׁ֣ם נָ֭פְלוּ פֹּ֣עֲלֵי אָ֑וֶן 13a Evildoers have fallen there.
דֹּ֝ח֗וּ וְלֹא־יָ֥כְלוּ קֽוּם׃ 13b They have been thrust down and have not been able to stand up.

Diagrams Expanded Paraphrase

Expanded Paraphrase The words in <i>italics</i> provide a fuller sense of the psalm; the text itself is in <b>bold</b>.

Because YHWH has continued his loyalty to his people, I know that evil cannot endure. This is why Evildoers have already fallen dead, never to rise again there at YHWH's temple where they threatened to overtake us. They have been thrust down by YHWH and have not been able to stand up again in order to seek our lives.

Notes

If a story such as David and Bathsheba may be understood behind this psalm, then the hand or power of the wicked in v. 12 may be understood as a sober reflection: “don’t let my own wickedness drive me away from you! Protect me from myself!”

This would set up v. 13 to be an even more sober reflection on the fate that David narrowly missed: “There, that is, at the place where YHWH makes himself known, evildoers have already fallen. They have been thrust down, by YHWH’s judgment, and have not been able to stand up again.” Had David not once again sought refuge in YHWH’s loyalty, that would have been his fate.

  • The addressee shift from YHWH (v. 12) to YHWH's people (v. 13) is not indicated grammatically, for third-person language is present in both. However, parallels with v. 5, where the psalmist addresses YHWH people, suggest that the psalmist stops addressing YHWH in v. 13 and begins addressing YHWH's people. Both v. 5 and v. 13 feature a three-fold description of the wicked person(s) (with three verbs in each) and exhibit a contrast between where the wicked person stands (v. 5b) and where he falls down (v. 13a).[79]
  • Many interpreters have noted that there (שָׁם) seems "remarkable in the context" because an obvious locational referent is lacking.[80] Yet other commentators do not see it as an oddity but as a reference to the temple (cf. Ps 69:36) and perfectly at home in the context of a plea for judgment (cf. Pss 14:4-5; 53:5-6).[81] That the ancient witnesses agree with the Masoretic Text (MT) in reading שָׁם, in addition to the occurrence of שָׁם in similar contexts elsewhere in the Psalter, suggests that it is best to retain MT's reading and view the referent as the temple.[82]
  • The expectation of reference point movement in v. 13 is absent due to the descriptive (resultative) nature of this clause. The psalmist simply describes the evildoers as those who "have fallen" (past action with present consequences). That the qatals in v. 13abc appear after three directives (vv. 11a, 12ab) has led to the suggestion that the qatals continue the directive force and should therefore be understood as precatives: "May evildoers fall there! May they be thrust down! May they not be able to stand up!" (Gerstenberger 1988, 156). The precative reading certainly makes sense in the context. However, it is debated whether precative qatals actually exist, for in most instances "it is also possible to postulate that one of the more typical senses of the qātal/perfect (e.g. present perfect) is involved" (BHRG §19.2.5.2). As present perfects, perhaps the qatals in v. 13abc answer the unstated question prompted by a previous imperative — "Will YHWH indeed continue his loyalty for his people?" (v. 11) — in the affirmative: yes, YHWH has continued his loyalty in that the evildoers "have fallen," "have been thrust down," and "have not been able to stand up."
  • This is the only occurrence of thrust down דחה in the pual stem and denotes "push, thrust."[83] Here, דחה is in parallel to fallen נפל: the evildoers "fall," that is, they are "thrust down" and unable to rise. The switch from active (נפל) to passive (דחה) could signal a progression/intensification of the evildoers' fate (though not necessarily temporal progression): they have fallen, perhaps on their own, and then are thrust down, presumably by YHWH.
  • That the evildoers have died is evident by their fallen state, on the one hand, and their inability to stand back up, on the other (cf. Ps 18:39).
  1. ↑ So ESV: Of David, the servant of the LORD; Cf. NIV, NET, NLT, LUT, HFA, EÜ. The same construction appears elsewhere in the superscription of Ps 18:1 - לַמְנַצֵּחַ לְעֶבֶד יְהוָה לְדָוִד "A psalm of David, the servant of the Lord" (ESV).
  2. ↑ SDBH.
  3. ↑ E.g., 2 Sam 3:18 - בְּיַ֣ד ׀ דָּוִ֣ד עַבְדִּ֗י הוֹשִׁ֜יעַ אֶת־עַמִּ֤י יִשְׂרָאֵל֙ “By the hand of my servant David I will save my people Israel” (ESV); cf. Psa 144:10 - הַנּוֹתֵ֥ן תְּשׁוּעָ֗ה לַמְּלָ֫כִ֥ים “who gives deliverance to kings”.
  4. ↑ TDOT, 10:39.
  5. ↑ See e.g., Ezek 34:23ff; 37:24ff; Zech 3:8; Hag 2:23.
  6. ↑ See Participant Analysis.
  7. ↑ See Speech Act Analysis.
  8. ↑ SDBH. The root נאם appears once as a verb in Jer 23:31 (qal - וַיִּנְאֲמוּ) and in all 376 of its occurrences as a noun, it is the first term of a construct phrase, most often נְאֻם־יְהוָה (cf. Gen 22:16; Num 14:28; Isa 14:22; Jer 1:8). Furthermore, נְאֻם is "an almost completely fixed technical expression introducing prophetic oracles." (HALOT).
  9. ↑ When נְאֻם is the first member of a construct phrase, the second member "always denotes the speaker, not the thing spoken" (Delitzsch 1871, 3; cf. Gen 22:16; Num 24:3, 15; Ps 110:1).
  10. ↑ Other instances of "sin" personified include: Gen 4:7 - חַטָּאת "sin"; Ps 119:133 - אָוֶן "iniquity"; Job 15:5 - עֲוֺנְךָ "your iniquity".
  11. ↑ The lamed preposition can indicate a "destination of a process of 'saying,'" (BHRG §39.11.1.1.d). A similar construction occurs in Ps 110:1 - נְאֻם יְהוָה לַאדֹנִ "The LORD says to my Lord" (ESV), in which YHWH (speaker) speaks to (ל) a Lord (recipient).
  12. ↑ See TWOT, 721.
  13. ↑ Delitzsch 1883, 354.
  14. ↑ Cf. BHRG §39.16.1.b.
  15. ↑ Jenni 2000, 255n149. German: die Deutung und Einordnung des schwierigen Verses kann nur Versuchsweise geschehen.
  16. ↑ For an explanation and examples of this "metalinguistic causal" use of כי, see Locatell 2017, 169-179.
  17. ↑ The non-figurative sense of חלק (hiphil) is used to describe someone who "smooths" something out with a hammer (cf. Isa 41:7).
  18. ↑ SDBH.
  19. ↑ NIDOTTE.
  20. ↑ Carasik 2005, 219.
  21. ↑ Avrahami 2012, 258.
  22. ↑ The previous three body-parts mentioned are "heart" (v. 2) and "eyes" (vv. 2, 3). For a more detailed treatment of body-part terms and images in Ps 36, see "(Im)perception" Poetic Feature.
  23. ↑ Pilch and Malina 2016.
  24. ↑ SDBH.
  25. ↑ GKC §141.c, italics original. The syntax of the Hebrew (i.e., two substantives as predicates of a noun-clause) indicates that "the attribute[s] [are] intended to receive a certain emphasis" (GKC §141.c).
  26. ↑ Activity: cf. BDB; so ESV, NIV, NLT. State: cf. HALOT, DCH; so NKJV, NASB95.
  27. ↑ Cf. DCH, HALOT, BDB.
  28. ↑ LXX: πάσῃ; 4Q83: כול.
  29. ↑ SDBH
  30. ↑ TWOT, 271-272.
  31. ↑ However, this instance of topic selection is different from אָוֶן (v. 5a) in that רָע (v. 5c) is not chosen from a previously activated set (such as אָוֶן from אָוֶן וּמִרְמָה). Instead, the psalmist selects רָע "from an open set of possible candidates for the role of topic" (Khan and Van der Merwe 2020, 25).
  32. ↑ Labuschagne 2006, 1.
  33. ↑ See Kim 2023, 136.
  34. ↑ Labuschagne 2006, 1.
  35. ↑ Keel 1997, 31; cf. Pss 57:11; 89:3; 103:11.
  36. ↑ Ziegert 2020, 726.
  37. ↑ Ibid., 722.
  38. ↑ Ibid.
  39. ↑ SDBH.
  40. ↑ Cf. Jer 51:9; Ps 57:11; 78:23; 108:5; Job 35:5; 38:37.
  41. ↑ Cf. Isa 40:15; HALOT.
  42. ↑ DBLH.
  43. ↑ JM §141n; cf. IBHS §14.5b; Ps 80:11. The Targum seems to support this notion: טורייא תקיפיא "mighty mountains" (Stec 2004, 78).
  44. ↑ TDOT IX, 91.
  45. ↑ See TDOT IX, 91.
  46. ↑ Craigie 2004, 292.
  47. ↑ SDBH.
  48. ↑ See Prominence Analysis.
  49. ↑ The other three are: הַשָּׁמַיִם "sky" and תְּהוֹם "deep" (vv. 6-7), potentially אֱלֹהִים וּבְנֵי אָדָם "divine beings and people" (v. 8), and רֶגֶל "foot" and יַד "hand" (v. 12).
  50. ↑ Honeyman 1952, 12.
  51. ↑ de Regt 1996, 75.
  52. ↑ JM §144e.
  53. ↑ BHRG §42.3.6.4; so ESV, NET, NIV, GNB, NLT; cf. Num 24:5; Ps 8:2. Though the exclamation reading is preferred here, it should be borne in mind that "The line between a question and an exclamation is often ill-defined" (JM §162a).
  54. ↑ Vocative: How precious is your steadfast love, O God! The children of mankind take refuge in the shadow of your wings (ESV); cf. NET, NIV, LUT, NBS. Compound Subject: how precious is thy unfailing love! Gods and men seek refuge in the shadow of thy wings (NEB); cf. REB, ZÜR.
  55. ↑ Cf. Deut 32:11-12; Pss 17:8; 57:2; 61:5; 63:8; 91:4.
  56. ↑ Kselman 1997, 11; cf. Mal 3:20.
  57. ↑ Kraus 1988, 399. Cf. Pss 17:8; 57:2; 61:5; 63:8; 91:4.
  58. ↑ Kraus 1988, 399.
  59. ↑ TDOT; Cf. SDBH: דֶּשֶׁן is "regarded as the best part [of animals or plants] and associated with health and well-being."; Kraus suggests it could refer to "liquefied fat from sacrificial meals in the temple" (1988, 399).
  60. ↑ See Ryken et al. 1998, 2455; cf. Ezek 47; Joel 4:18; Ps 46:5.
  61. ↑ Cf. Gen 2:8.
  62. ↑ JM §136a.
  63. ↑ JM §136c.
  64. ↑ JM §136h.
  65. ↑ TWOT, 25; cf. Ps 44:4.
  66. ↑ TWOT, 26; cf. Isa 58:8; Job 33:28.
  67. ↑ See Speech Act.
  68. ↑ See Poetic Structure.
  69. ↑ The other two structurally significant occurrences of YHWH's loyalty (חֶסֶד) are at v. 6 and v. 8, where they each begin a subsection of vv. 6-10.
  70. ↑ On the significance of the distribution of "loyalty" and "evil" throughout Ps 36, see Poetic Feature.
  71. ↑ NIDOTTE 3359.
  72. ↑ TDOT 1990, 465; cf. Ezek 1:7, 23.
  73. ↑ SDBH.
  74. ↑ van der Merwe 2023, 306.
  75. ↑ JM §125ba.
  76. ↑ Although תְּבוֹאֵנִי qualifies as having the "value of a dative," a preposition would not do justice to the adversative sense of the phrase (cf. JM §125ba). This is why we have supplied the adverb "against."
  77. ↑ BHRG §19.5.2.1
  78. ↑ For "foot," see TDOT, 319; cf. Pss 18:39; 110:1; For "hand," see SDBH; cf. Ps 18:1
  79. ↑ see Botha 2004, 516n30.
  80. ↑ Kraus 1988, 397. As an alternative, some suggest שָׁם be read as a verb — שָׁמְמוּ "they are destroyed" — in order to maintain (or establish) parallelism with the following verb, נָפְלוּ "they fall" (Ibid).
  81. ↑ DeClaissé-Walford 2014. Another option for the referent of שָׁם is the last specified locale of the wicked person in the psalm, which is the "way" that is not good (v. 5). Read this way, שָׁם represents the psalmist's confidence that those who stand on wicked paths will perish "there," on evil ways (cf. Botha 2004, 516n30). Yet another option is to view שָׁם as a mirative particle (e.g., "look!, behold!"; DCH) which conveys new or unexpected information to the speaker (see Miller-Naudé and Van der Merwe 2011, 56-57). Seen this way, שָׁם prepares the addressee/reader for newsworthy and unexpected information. In this case, the psalmist relates the unexpected state of affairs that "evildoers have (already) fallen...been thrust down and...not been able to stand up" (see Ibid, 65-67).
  82. ↑ LXX: ἐκεῖ "there"; Syr.: ܕܬܡܢ "there"; TgPs.: תמן "there"; Vulg.: ibi "there".
  83. ↑ SDBH.