Psalm 36 Verse-by-Verse

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Welcome to the Verse-by-Verse Notes for Psalm 36!

The Verse-by-Verse Notes present scholarly, exegetical materials (from all layers of analysis) in a verse-by-verse format. They often present alternative interpretive options and justification for a preferred interpretation. The Verse-by-Verse Notes are aimed at consultant-level users.

The discussion of each verse of this psalm includes the following items.

1. A link to the part of the overview video where the verse in question is discussed.
2. The verse in Hebrew and English.
3. An expanded paraphrase of the verse.
4. A grammatical diagram of the verse, which includes glosses for each word and phrase.
5. A series of notes on the verse, which contain information pertaining to the interpretation of the psalm (e.g., meaning of words and phrases, poetic features, difficult grammatical constructions, etc.).

Superscription (v. 1)

v.	Hebrew	Close-but-Clear
ss	לַמְנַצֵּ֬חַ ׀ לְעֶֽבֶד־יְהוָ֬ה לְדָוִֽד׃	For the director. By the servant of YHWH — by David.

Expanded Paraphrase

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

Grammatical Diagram

Notes

• 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.
• 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." With reference to a king of Israel, the title sometimes foregrounds the responsibility of a king to deliver Israel from enemies. With reference to David, however, the term acquires a new strong connotation that foregrounds “election and the perpetual continuation of the dynasty.” Also called “servants” are figures who embody Israel's messianic hopes.
• 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. 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. 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.

v. 2

v.	Hebrew	Close-but-Clear
2a	*נְאֻֽם־פֶּ֣שַׁע לָ֭רָשָׁע בְּקֶ֣רֶב *לִבּוֹ	Rebellion’s declaration [speaks] to the wicked in the midst of his heart.
2b	אֵֽין־פַּ֥חַד אֱ֝לֹהִ֗ים לְנֶ֣גֶד עֵינָֽיו׃	There is no fear of God before his eyes.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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." Absent in this case is a prophet or deity through which the declaration is spoken. 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.
• 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). 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.

• 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). 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."
• 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. 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

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The textual difficulties within this verse led Ernst Jenni to caution: "The interpretation and classification of this difficult verse can only be done tentatively." 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. 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. 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." It "points to deceptive practices" and is paired with negative terms such as a "double-heart" (Ps 12:3) and "iniquity" (Ps 36:3).
• The idiomatic phrase in his eyes (בְּעֵינָיו) means "in so and so's opinion, as far as so and so is concerned." Here it highlights the wicked person's "personal or subjective opinion" of himself as a result of "Rebellion's" declaration.
• 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

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The mention of the wicked person's mouth (פֶּה) represents the fourth mention of a body-part thus far in the psalm. 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." 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." 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."
• The lexica and modern translations are divided on whether to understand שׂכל (hiphil) as indicating an activity (acting wisely) or a state (being wise). Because the former pairs better with the second infinitive construct do good (לְהֵיטִיב), which clearly pertains to an activity, it is preferred here. 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

v.	Hebrew	Close-but-Clear
5a	אָ֤וֶן ׀ יַחְשֹׁ֗ב עַֽל־מִשְׁכָּ֫ב֥וֹ	He plots evil while on his bed.
5b	יִ֭תְיַצֵּב עַל־ *כֹּל* דֶּ֣רֶךְ לֹא־ט֑וֹב	He remains beside every way that is not good.
5c	רָ֝֗ע לֹ֣א יִמְאָֽס׃	He does not refuse evil.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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). 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). 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.
• Similar to "evil" in v. 5a, the fronted term evil (רָע) represents the topic of its sentence. 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.

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. 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

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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). 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.
• That YHWH's loyalty (חֶסֶד) and faithfulness (אֱמוּנָה) reside in the sky "means that the psalmist considers them to be infinite." 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." Whether mentioned explicitly or not, "real or felt danger" is central to the meaning of חֶסֶד. In other words, "some danger was present in the recipient's minds whenever the word חֶסֶד was used." 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." 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). Here, the parallelism assists in determining the sense of שְׁחָקִים as clouds which are in the sky, as opposed to clouds of dust.

v. 7

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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" 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." 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." Negatively, it results in punishment for the wicked. Once the wicked are punished, the righteous can enjoy deliverance.
• The comparison of YHWH's judgment with the great deep (תְּהוֹם רַבָּה) likely communicates the "immenseness" of YHWH's judgment, for the "deep" refers to a "great body of water located around and under the surface of the earth."
• The climactic statement of this section, and indeed the whole psalm, is you deliver humans and animals (אָדָם־וּבְהֵמָה תוֹשִׁיעַ). 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. By featuring what are perhaps the primary representatives of living creatures, this merism is shorthand for "all living creatures." 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." 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

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

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• The term how (מַה), coupled with the adjective precious (יָּקָר), functions as an adverbial and marks the beginning of an exclamation in which the psalmist "expresses a value judgment" about the preciousness of YHWH's loyalty.
• 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. 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.

• 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. 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."
• That humans take refuge (יֶחֱסָיוּן) assumes that "persecuted petitioner[s] flee[s] to the sanctuary and seek[s] refuge in Yahweh's protective area."

v. 9

v.	Hebrew	Close-but-Clear
9a	יִ֭רְוְיֻן מִדֶּ֣שֶׁן בֵּיתֶ֑ךָ	They drink to the full from the abundance of your house
9b	וְנַ֖חַל עֲדָנֶ֣יךָ תַשְׁקֵֽם׃	and you give them drink from your delightful stream

Expanded Paraphrase

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,

Grammatical Diagram

Notes

• 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." 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."
• 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." Strengthening the connection to paradise is the particular word used to describe this stream, עֲדָנִים "delightful," which is the plural form of עֵדֶן "Eden".

v. 10

v.	Hebrew	Close-but-Clear
10a	כִּֽי־עִ֭מְּךָ מְק֣וֹר חַיִּ֑ים	because the spring of life is with you.
10b	בְּ֝אוֹרְךָ֗ נִרְאֶה־אֽוֹר׃	By your light we can see light.

Expanded Paraphrase

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..

Grammatical Diagram

Notes

• 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." Therefore the plural here can be understood as a plural of extension (i.e., the extent of one's life) or a plural of state (e.g., old age, adolescence).
• 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." The second mention of light is seen by the righteous and refers to "salvation and prosperity." 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).
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.
3. Repeated Lexeme: The third and final occurrence of YHWH's loyalty (חֶסֶד) in v. 11 is structurally significant, beginning a new section. 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.

v. 11

v.	Hebrew	Close-but-Clear
11a	מְשֹׁ֣ךְ חַ֭סְדְּךָ לְיֹדְעֶ֑יךָ	Continue your loyalty for those who know you;
11b	וְ֝צִדְקָֽתְךָ֗ לְיִשְׁרֵי־לֵֽב׃	and [continue] your righteousness for the upright in heart!

Expanded Paraphrase

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!

Grammatical Diagram

Notes

• "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."
• The non-figurative sense of upright (יָשָׁר) refers to the shape of physical objects as "straight, level, or flat." 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." 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. 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

v.	Hebrew	Close-but-Clear
12a	אַל־תְּ֭בוֹאֵנִי רֶ֣גֶל גַּאֲוָ֑ה	Do not let the foot of the arrogant come against me;
12b	וְיַד־רְ֝שָׁעִ֗ים אַל־תְּנִדֵֽנִי׃	and do not let the hand of the wicked drive me away!

Expanded Paraphrase

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!

Grammatical Diagram

Notes

• 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." Such is the case for the other verb, come against me (תְּבוֹאֵנִי), in which "against" is necessary.
• 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." 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."

v. 13

v.	Hebrew	Close-but-Clear
13a	שָׁ֣ם נָ֭פְלוּ פֹּ֣עֲלֵי אָ֑וֶן	There evildoers have fallen.
13b	דֹּ֝ח֗וּ וְלֹא־יָ֥כְלוּ קֽוּם׃	They have been thrust down and have not been able to stand up.

Expanded Paraphrase

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.

Grammatical Diagram

Notes

• 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).
• Many interpreters have noted that there (שָׁם) seems "remarkable in the context" because an obvious locational referent is lacking. 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). 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.
• 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." 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).

Legends

Grammatical diagram

For legend, click "Expand" to the right

Grammatical Term	Definition	Diagram	Example
Clausal Additions
Subject	The subject performs the action of the active verb or receives the action of a passive verb. With intransitive verbs	Indicated at the beginning of the main clausal line, and followed by a vertical line that crosses over the main clause line (separating the subject from the predicate).
Direct Object	Object that receives the direct action of a (transitive) verb	Indicate with a vertical line up from main clausal line
Predicate adjective/ Subject complement	A word used with a linking verb (ex. "to be"), renaming or restating the subject. Can be a whole prepositional phrase.	Indicate with a vertical slanted line up from the main clausal line. It can be on a stand if it is an embedded clause.
Object Complement	Word following a direct object to state what it has become.	Indicate with a vertical slanted line up from the main clausal line.
Infinitives	Can be subject, adverbial, or an infinitive construct.	Indicate with double vertical lines that cross the main clausal line. If used adverbially (ie. an embedded clause), place on a stand.
Participles	A verbal noun/adjective that can be used in three positions: (1) substantival; (2) attributive; (3) predicative.	Indicate with a round vertical line. Substantival participles are placed on a stand (they are embedded). Attributive participles are placed with a rounded line underneath what is modified.
Modifiers
Adjectives	A word modifying a noun to indicate quality, quantity, extent, or differentiating something from something else.	Indicate with a slanted line down from what is modified.
Adverbs	A word that modifies a verb, adverb, adjective, prepositional phrase, clause, or sentence to express a relation (ex. manner, quality, or time).	Indicate with a slanted line down from what is modified.
Construct relationships	Construction can express many different relationships between two (or more) nouns. English grammarians call this construction a ‘Construct’ (our term) or ‘Genitive’ phrase; Hebrew grammarians call it smīḵūt (סְמִיכוּת).	Indicate with a stair-step down from the modified word/clause/phrase.
Prepositional phrases	A phrase that consists of a preposition and its object and has adjectival or adverbial value	Indicate with a slanted vertical line connecting to a new clause.
Connectives	(1) Coordinating conjunctions join together words or word groups of equal grammatical rank (2) Subordinating conjunctions join a main clause and a clause which does not form a complete sentence by itself.	Indicate with a dashed line down from a vertical line marker.
Embedded clause	A clause inside another clause which can include substantival participles, adverbial infinitives, and prepositional phrases.	Indicate using stilts.
Particles
Subordinating particle	Indicates a dependent clause.	Indicate with a dashed line down from the antecedent to the pronoun.
Apposition	A word that is functioning as an explanatory equivalent as another in the sentence	Place on a line apart from the diagram but next to the word it is the equivalent of with an equal sign in between.
Vocative	Indicating a person being addressed (usually with a 2nd person verb)	Place on a line apart from the diagram next to the '()' indicating the gapped subject an equal sign in between.

Master Diagram

Shapes and colours on grammatical diagram

For legend, click "Expand" to the right

	Prepositional phrase	Construct chain	Construct chain within a prepositional phrase	Phrase-level waw	Article and כֹּל
Diagram Shading
Definition	- A prepositional phrase consists of a preposition plus its object. The phrase usually modifies the clause or another constituent in the clause.	- A construct chain, also called a 'genitive phrase', is a grammatical encoding of the relationship 'A of B,' in which A is a phonologically modified noun (in the construct state), and B is a phonologically unmodified noun (the absolute state).	- Some construct chains occur within prepositional phrases	- A waw conjunction can join units of all sizes. Phrase level waw join units at the word or phrase level (i.e., below the level of the clause).	- Definite articles tell you something about the identifiability or inclusiveness about the word it is attached to - כֹּל is a quantifier that tells you about the scope of a word it is attached to

Expanded paraphrase

For legend, click "Expand" to the right

• Close but Clear (CBC) translation
• Assumptions which provide the most salient background information, presuppositions, entailments, and inferences

Bibliography

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Ziegert, Carsten. 2020. “What Is חֶ֫סֶד‎? A Frame-Semantic Approach.” Journal for the Study of the Old Testament 44 (4): 711–32.

References

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