Psalm 37 Discourse

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Psalm 37/Discourse
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About the Discourse Layer

Our Discourse Layer includes four additional layers of analysis:

  • Participant analysis
  • Macrosyntax
  • Speech act analysis
  • Emotional analysis


For more information on our method of analysis, click the expandable explanation button at the beginning of each layer.

Participant Analysis

  What is Participant Analysis?

Participant Analysis focuses on the characters in the psalm and asks, “Who are the main participants (or characters) in this psalm, and what are they saying or doing? It is often helpful for understanding literary structure, speaker identification, etc.

For a detailed explanation of our method, see the Participant Analysis Creator Guidelines.

There are # participants/characters in Psalm 37:

Profile List

David/Psalmist
Concerned individual

YHWH
"the Lord" (v. 13)
"the righteous person's God" (v. 31)
"the fortress of the righteous" (v. 39)

Wicked
"those who act wickedly" (vv. 1, 9)
"those who do wrong" (v. 1)
"someone who makes his way successful" (v. 7)
"a person carrying out schemes" (v. 7)
"the wicked (person)" [singular] (vv. 10, 12, 21, 32, 35)
"the wicked" [plural] (vv. 14, 16-17, 20, 28B, 34, 38, 40)
"YHWH's enemies" (v. 20)
"those cursed by YHWH" (v. 22)
"wrong-doers" (v. 28B)
"those who rebel" (v. 38)
Children of the wicked (v. 28b)

Righteous people
"those who hope in YHWH" (v. 9)
"the humble" (v. 11)
"the righteous (person)" [singular] (vv. 12, 16, 21, 25, 30, 32)
"the righteous" [plural] (vv. 17, 29, 39)
"one who is afflicted and poor" (v. 14)
"those whose conduct is upright" (v. 14)
"the blameless" (v. 18)
"those blessed by YHWH" (v. 22)
"person" in whose way YHWH delights (v. 23)
"YHWH's loyal ones" (v. 28a)
"blameless one" (v. 37)
"upright one" (v. 37)
Children of the righteous (vv. 25-26)

Profile Notes

  • The psalmist, identified in the superscription as "David" (v. 1), speaks throughout this psalm. At two points in the psalm he speaks in the first person and gives personal anecdotes (vv. 25, 35-36). The speaker is, apparently, an old man (v. 25) who has "seen it all" (note the verb רָאִיתִי in vv. 25, 35) and gives wisdom based on his experience.
  • The concerned individual to whom the many second person singular forms refer (vv. 1-10, 27, 34, 37) is never explicitly described in the psalm. Nevertheless, based on the instruction given to him we can infer that this (idealized, hypothetical) addressee is a relatively young person (without the same lived experience as the speaker) who is deeply troubled by the apparent success of the wicked (see esp. vv. 1, 7-8, 10). We might imagine someone with the same attitude as that which Malachi describes: "You have said, 'It is vain to serve God. What is the profit of our keeping his charge or of walking as in mourning before the Lord of hosts? And now we call the arrogant blessed. Evildoers not only prosper but they put God to the test and they escape'" (Mal 3:14-15, ESV; cf. Ps 73).
  • The righteous, according to Ps 37, are those who put their hope in YHWH (v. 9), i.e., who have sought shelter in him (v. 40). They have internalized YHWH's instruction (cf. v. 31), and so they live in a way that is blameless (v. 18) and upright (v. 14). Because living according to YHWH's instruction means being generous (cf. vv. 21, 26) and not joining the wicked in their quest for unjust gain, the righteous often become, in material terms, "afflicted and poor" (v. 14; cf. Ruiz 2009, 182-186). Even so, YHWH provides for them so that they always have enough (cf. v. 19).
  • Also in view, at least peripherally, are the children of the righteous (vv. 25-26) and the children of the wicked (v. 28B, cf. v. 38b). Long life in the land implies descendants. For the righteous to possess the land and reside on it "forever" (v. 29, cf. v. 27), therefore, implies that they will have children and that their children will possess the land. Similarly, the utter destruction of the wicked and their removal from the land implies the cessation of their family line.
Hebrew Line English
לְדָוִ֨ד SS By David.
אַל־תִּתְחַ֥ר בַּמְּרֵעִ֑ים 1a Do not get upset about those who act wickedly;
אַל־תְּ֝קַנֵּ֗א בְּעֹשֵׂ֥י עַוְלָֽה׃ 1b Do not be jealous of those who do wrong.
כִּ֣י כֶ֭חָצִיר מְהֵרָ֣ה יִמָּ֑לוּ 2a For they will soon wither like grass,
וּכְיֶ֥רֶק דֶּ֝֗שֶׁא יִבּוֹלֽוּן׃ 2b and they will fade like green leaves on plants.
בְּטַ֣ח בַּֽ֭יהוָה וַעֲשֵׂה־ט֑וֹב 3a Trust in YHWH and do good!
שְׁכָן־אֶ֝֗רֶץ וּרְעֵ֥ה אֱמוּנָֽה׃ 3b Reside in the land and graze securely!
וְהִתְעַנַּ֥ג עַל־יְהוָ֑ה 4a And then you will delight yourself in YHWH,
וְיִֽתֶּן־לְ֝ךָ֗ מִשְׁאֲלֹ֥ת לִבֶּֽךָ׃ 4b and he will give you your heart's desires.
גּ֣וֹל עַל־יְהוָ֣ה דַּרְכֶּ֑ךָ 5a Commit your way to YHWH,
וּבְטַ֥ח עָ֝לָ֗יו וְה֣וּא יַעֲשֶֽׂה׃ 5b and trust in him, and he will act,
וְהוֹצִ֣יא כָא֣וֹר צִדְקֶ֑ךָ 6a and he will make your righteousness known like the light,
וּ֝מִשְׁפָּטֶ֗ךָ כַּֽצָּהֳרָֽיִם׃ 6b and [he will make] your justice [known] like midday.
דּ֤וֹם ׀ לַיהוָה֮ וְהִתְח֪וֹלֵ֫ל ל֥וֹ 7a Be silent before YHWH and wait for him!
אַל־תִּ֭תְחַר בְּמַצְלִ֣יחַ דַּרְכּ֑וֹ 7b Do not get upset about someone who makes his way successful,
בְּ֝אִ֗ישׁ עֹשֶׂ֥ה מְזִמּֽוֹת׃ 7c at a person carrying out schemes.
הֶ֣רֶף מֵ֭אַף וַעֲזֹ֣ב חֵמָ֑ה 8a Let go of anger and leave wrath behind!
אַל־תִּ֝תְחַ֗ר אַךְ־לְהָרֵֽעַ׃ 8b Do not get upset only to act wickedly!
כִּֽי־מְ֭רֵעִים יִכָּרֵת֑וּן 9a For those who act wickedly will be destroyed;
וְקֹוֵ֥י יְ֝הוָ֗ה הֵ֣מָּה יִֽירְשׁוּ־אָֽרֶץ׃ 9b but those who hope in YHWH—they will possess the land.
וְע֣וֹד מְ֭עַט וְאֵ֣ין רָשָׁ֑ע 10a And just a little bit longer, and the wicked person will be gone;
וְהִתְבּוֹנַ֖נְתָּ עַל־מְקוֹמ֣וֹ וְאֵינֶֽנּוּ׃ 10b And you will look closely at the place where he was, and he will not be
וַעֲנָוִ֥ים יִֽירְשׁוּ־אָ֑רֶץ 11a But the humble will possess the land
וְ֝הִתְעַנְּג֗וּ עַל־רֹ֥ב שָׁלֽוֹם׃ 11b and delight themselves in great prosperity.
זֹמֵ֣ם רָ֭שָׁע לַצַּדִּ֑יק 12a The wicked person is plotting against the righteous person
וְחֹרֵ֖ק עָלָ֣יו שִׁנָּֽיו׃ 12b and grinding his teeth at him.
אֲדֹנָ֥י יִשְׂחַק־ל֑וֹ 13a The Lord laughs at him,
כִּֽי־רָ֝אָ֗ה כִּֽי־יָבֹ֥א יוֹמֽוֹ׃ 13b because he sees that his time will come.
חֶ֤רֶב ׀ פָּֽתְח֣וּ רְשָׁעִים֮ 14a The wicked have drawn swords
וְדָרְכ֪וּ קַ֫שְׁתָּ֥ם 14b and strung their bows
לְ֭הַפִּיל עָנִ֣י וְאֶבְי֑וֹן 14c in order to bring down the one who is afflicted and poor,
לִ֝טְב֗וֹחַ יִשְׁרֵי־דָֽרֶךְ׃ 14d in order to slaughter those whose conduct is upright.
חַ֭רְבָּם תָּב֣וֹא בְלִבָּ֑ם 15a Their swords will go into their hearts,
וְ֝קַשְּׁתוֹתָ֗ם תִּשָּׁבַֽרְנָה׃ 15b and their bows will be broken.
טוֹב־מְ֭עַט לַצַּדִּ֑יק 16a A little belonging to the righteous person is better
מֵ֝הֲמ֗וֹן רְשָׁעִ֥ים רַבִּֽים׃ 16b than the abundance of many wicked people.
כִּ֤י זְרוֹע֣וֹת רְ֭שָׁעִים תִּשָּׁבַ֑רְנָה 17a For the arms of the wicked will be broken,
וְסוֹמֵ֖ךְ צַדִּיקִ֣ים יְהוָֽה׃ 17b but YHWH is upholding the righteous.
יוֹדֵ֣עַ יְ֭הוָה יְמֵ֣י תְמִימִ֑ם 18a YHWH knows the days of the blameless,
וְ֝נַחֲלָתָ֗ם לְעוֹלָ֥ם תִּהְיֶֽה׃ 18b and their inheritance will be forever.
לֹֽא־יֵ֭בֹשׁוּ בְּעֵ֣ת רָעָ֑ה 19a They will not come to shame during hard times,
וּבִימֵ֖י רְעָב֣וֹן יִשְׂבָּֽעוּ׃ 19b and they will eat their fill during times of famine.
כִּ֤י רְשָׁעִ֨ים ׀ יֹאבֵ֗דוּ וְאֹיְבֵ֣י 20a For the wicked will perish, and YHWH's enemies
יְ֭הוָה כִּיקַ֣ר כָּרִ֑ים כָּל֖וּ בֶעָשָׁ֣ן כָּֽלוּ׃ 20b YHWH's enemies[will perish] like flowers in a pasture. They are finished like smoke! They are finished!
לֹוֶ֣ה רָ֭שָׁע וְלֹ֣א יְשַׁלֵּ֑ם 21a The wicked person is borrowing and will not repay,
וְ֝צַדִּ֗יק חוֹנֵ֥ן וְנוֹתֵֽן׃ 21b but the righteous person is giving generously.
כִּ֣י מְ֭בֹרָכָיו יִ֣ירְשׁוּ אָ֑רֶץ 22a For those blessed by him will possess the land,
וּ֝מְקֻלָּלָ֗יו יִכָּרֵֽתוּ׃ 22b and those cursed by him will be destroyed.
מֵ֭יְהוָה מִֽצְעֲדֵי־גֶ֥בֶר כּוֹנָ֗נוּ 23a a person's steps are made steadfast by YHWH,
וְדַרְכּ֥וֹ יֶחְפָּֽץ׃ 23b then he will be pleased with his way.
כִּֽי־יִפֹּ֥ל לֹֽא־יוּטָ֑ל כִּֽי־ 24a When he falls, he will not fall flat. because
יְ֝הוָ֗ה סוֹמֵ֥ךְ יָדֽוֹ׃ 24b YHWH is supporting his hand.
נַ֤עַר ׀ הָיִ֗יתִי גַּם־זָ֫קַ֥נְתִּי 25a I was once a young man; and now I am old,
וְֽלֹא־רָ֭אִיתִי צַדִּ֣יק נֶעֱזָ֑ב וְ֝זַרְע֗וֹ מְבַקֶּשׁ־לָֽחֶם׃ 25b and I have not seen a righteous person abandoned or his children looking for food.
כָּל־הַ֭יּוֹם חוֹנֵ֣ן 26a always is lending generously,
וּמַלְוֶ֑ה וְ֝זַרְע֗וֹ לִבְרָכָֽה׃ 26b and his children will become a blessing.
ס֣וּר מֵ֭רָע וַעֲשֵׂה־ט֗וֹב 27a Turn away from evil and do good,
וּשְׁכֹ֥ן לְעוֹלָֽם׃ 27b and you will reside forever!
כִּ֤י יְהוָ֨ה ׀ אֹ֘הֵ֤ב מִשְׁפָּ֗ט וְלֹא־יַעֲזֹ֣ב אֶת־חֲ֭סִידָיו *28a For YHWH loves justice, and he will not abandon those who are loyal to him.
פִּֽי־צַ֭דִּיק יֶהְגֶּ֣ה חָכְמָ֑ה וּ֝לְשׁוֹנ֗וֹ תְּדַבֵּ֥ר מִשְׁפָּֽט׃ *30 A righteous person's mouth utters what is wise, and his tongue speaks what is just.
תּוֹרַ֣ת אֱלֹהָ֣יו בְּלִבּ֑וֹ לֹ֖א תִמְעַ֣ד אֲשֻׁרָיו׃ *31 The instruction of his God is in his heart. His steps will not slip.
עַוָלִים נִשְׁמָדו וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת׃ *28b Wrong-doers are exterminated, and the children of the wicked are destroyed!
צַדִּיקִ֥ים יִֽירְשׁוּ־אָ֑רֶץ וְיִשְׁכְּנ֖וּ לָעַ֣ד עָלֶֽיהָ׃ *29 The righteous will possess the land and reside on it forever.
צוֹפֶ֣ה רָ֭שָׁע לַצַּדִּ֑יק וּ֝מְבַקֵּ֗שׁ לַהֲמִיתוֹ׃ 32 The wicked person is watching for the righteous person and trying to kill him.
יְ֭הוָה לֹא־יַעַזְבֶ֣נּוּ בְיָד֑וֹ וְלֹ֥א יַ֝רְשִׁיעֶ֗נּוּ בְּהִשָּׁפְטֽוֹ׃ 33 YHWH will not abandon him into his hand, and he will not let him be condemned as guilty when he enters into judgment.
קַוֵּ֤ה אֶל־יְהוָ֨ה ׀ וּשְׁמֹ֬ר דַּרְכּ֗וֹ וִֽ֭ירוֹמִמְךָ לָרֶ֣שֶׁת אָ֑רֶץ בְּהִכָּרֵ֖ת רְשָׁעִ֣ים תִּרְאֶֽה׃ 34 Hope in YHWH and keep his way, and he will exalt you to possess the land. You will see when the wicked are destroyed.
רָ֭אִיתִי רָשָׁ֣ע עָרִ֑יץ וּ֝מִתְעָרֶ֗ה כְּאֶזְרָ֥ח רַעֲנָֽן׃ 35 I once saw a ruthless wicked person, and he was ascending like a native tree.
וָאֶעֲבֹר וְהִנֵּ֣ה אֵינֶ֑נּוּ וָֽ֝אֲבַקְשֵׁ֗הוּ וְלֹ֣א נִמְצָֽא׃ 36 Then I passed by, and—get this!—he was gone; then I looked for him, and he was not found.
שְׁמָר־תָּ֭ם וּרְאֵ֣ה יָשָׁ֑ר כִּֽי־אַחֲרִ֖ית לְאִ֣ישׁ שָׁלֽוֹם׃ 37 Pay attention to the blameless one and look at the upright one, because the future of a [blameless] person is peace.
וּֽ֭פֹשְׁעִים נִשְׁמְד֣וּ יַחְדָּ֑ו אַחֲרִ֖ית רְשָׁעִ֣ים נִכְרָֽתָה׃ 38 But those who rebel are completely exterminated! The future of the wicked is destroyed!
וּתְשׁוּעַ֣ת צַ֭דִּיקִים מֵיְהוָ֑ה מָֽ֝עוּזָּ֗ם בְּעֵ֣ת צָרָֽה׃ 39 But the salvation of the righteous comes from YHWH, their fortress during times of trouble,
וַֽיַּעְזְרֵ֥ם יְהוָ֗ה וַֽיְפַ֫לְּטֵ֥ם יְפַלְּטֵ֣ם מֵ֭רְשָׁעִים וְיוֹשִׁיעֵ֑ם כִּי־חָ֥סוּ בֽוֹ׃ 40 and YHWH helps them and rescues them. He will rescue them from the wicked and save them, because they have sought refuge in him.
  • *Emendations*:
    • v. 20: For the emendation כֶעָשָׁן, see Method:Grammar (MT: בֶעָשָׁ֣ן).
    • v. 28B: For the emendation עַוָּלִים נִצְמָתוּ, see The Text of Ps 37:28.
    • vv. 28-31: For the rearrangement of the strophes/letters, see Poetic Structure.
    • v. 36: For the emendation וָאֶעֲבֹר, see Method:Grammar (MT: וַ֭יַּֽעֲבֹר).


  • v. 22: YHWH?
The referent of the pronominal suffixes in v. 22 is not immediately clear. Up to this point, the strophe (vv. 21-22) has only mentioned the righteous and the wicked, but it does not make sense for either of them to be the referent. The suffixes must refer to YHWH, even though he has not yet been mentioned in this strophe (so NIV, NLT, ESV, CEV, GNT, JPS1917, NET, LUT, HFA, NGÜ, GNB). Echoes of Gen 12:3 (cf. Hossfeld and Zenger 1993, 293) and the blessings and curses of Deuteronomy (cf. Craigie 1983, 298) support this identification.
  • v. 23: On the participants in v. 23b, see lexical semantics.


  • v. 38b: future or children of the wicked?
It is difficult to know whether the word "future" (אַחֲרִית) refers to the children of the wicked (NRSV, NASB: "posterity"; GNT: "their descendants"). See note on lexical semantics. At the very least, children are implied. Cf. parallel in v. 28B.

Participant Relations Diagram

The relationships among the participants may be abstracted and summarized as follows:

Psalm 037 - PA Relations Diagram.jpg

Psalm 037 - Mini Story PA.jpg

Participant Analysis Summary Distribution

Psalm 037 - PA Distribution .jpg

Macrosyntax

  What is Macrosyntax?

Macrosyntax Diagram

  Legend

Macrosyntax legend
Vocatives Vocatives are indicated by purple text.
Discourse marker Discourse markers (such as כִּי, הִנֵּה, לָכֵן) are indicated by orange text.
Macrosyntax legend - discourse scope.jpg The scope governed by the discourse marker is indicated by a dashed orange bracket connecting the discourse marker to its scope.
Macrosyntax legend - preceding discourse.jpg The preceding discourse grounding the discourse marker is indicated by a solid orange bracket encompassing the relevant clauses.
Subordinating conjunction The subordinating conjunction is indicated by teal text.
Macrosyntax legend - subordination.jpg Subordination is indicated by a solid teal bracket connecting the subordinating conjunction with the clause to which it is subordinate.
Coordinating conjunction The coordinating conjunction is indicated by blue text.
Macrosyntax legend - coordination.jpg Coordination is indicated by a solid blue line connecting the coordinating clauses.
Macrosyntax legend - asyndetic coordination.jpg Coordination without an explicit conjunction is indicated by a dashed blue line connecting the coordinated clauses.
Macrosyntax legend - marked topic.jpg Marked topic is indicated by a black dashed rounded rectangle around the marked words.
Macrosyntax legend - topic scope.jpg The scope of the activated topic is indicated by a black dashed bracket encompassing the relevant clauses.
Marked focus or thetic sentence Marked focus (if one constituent) or thetic sentences[1] are indicated by bold text.
Macrosyntax legend - frame setter.jpg Frame setters[2] are indicated by a solid gray rounded rectangle around the marked words.
[blank line] Discourse discontinuity is indicated by a blank line.
[indentation] Syntactic subordination is indicated by indentation.
Macrosyntax legend - direct speech.jpg Direct speech is indicated by a solid black rectangle surrounding all relevant clauses.
(text to elucidate the meaning of the macrosyntactic structures) Within the CBC, any text elucidating the meaning of macrosyntax is indicated in gray text inside parentheses.

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
(Click diagram to enlarge)


Psalm 037 - Macrosyntax.jpg

There are no notes on divisions for this psalm.

  • In v. 2a, two constituents appear before the verb: the prepositional phrases כֶחָצִיר ("like grass") and the adverb מְהֵרָה ("soon"). The phrase כֶחָצִיר ("like grass") might be fronted as a frame-setter: it introduces the agricultural contextual domain which the rest of the clause assumes. The adverb מְהֵרָה ("soon") is probably fronted for marked focus: the point of comparing the wicked to grass is not so much that the wicked "will wither" but that their withering will be soon (cf. v. 10 עוֹד מְעַט). We might paraphrase the clause as follows: "Just like grass, their withering will be soon." Cf. Lunn 2006, 304, "MKD."
  • V. 2b, with the fronting of the prepositional phrase כְיֶרֶק דֶּשֶׁא, parallels the word order of the previous clause. Cf. Lunn 2006, 304, "MKD//MKD."
  • The verb יַעֲשֶֽׂה in v. 5 has an explicit 3ms pronoun as its subject: הוּא ("he"). The use of this pronoun probably indicates marked focus: "and he [=YHWH] will act." The addressee in this psalm is apparently tempted to become angry and to to take matters into his own hands. The speaker encourages him, instead, to wait patiently and silently for YHWH (e.g., vv. 5-8), and YHWH will act on his behalf. Cf. Lunn 2006, 304, "MKD."
  • V. 8b mentions "acting wickedly" (להרע). In v. 9a, therefore, the subject "those who act wickedly" (מְרֵעִים) is presupposed and fronted as known information ("and as for the wicked..."). In the following clause (v. 9b), the subject קֹוֵי יְהוָה is extraposed (or, left-disolated) to create a contrast with the subject in the preceding clause. "The extraposed element is וקוי יהוה, which is contrasted with the foregoing [Noun Phrase functioning as the Subject] מרעים" (Lunn 2006, 84). The pronoun המה, which resumes the noun phrase, indicates marked focus: "and, by contrast, those who hope in YHWH—they (and not the wicked) will possess the land." Cf. Gen 15:4; Deut 1:30; Deut 1:37-38; Ps 38:11.
  • In v. 11, the subject עֲנָוִים ("the humble") is probably fronted for marked focus. The wicked will be destroyed (v. 10), and so it will be the humble (not the wicked) who will possess the land (cf. v. 29). Cf. Lunn 2006, 304, "MKD."
  • The participles in v. 12 (זֹמֵם רָשָׁע), v. 21 (לֹוֶה רָשָׁע), and v. 32 (צוֹפֶה רָשָׁע) are fronted in order to fit the acrostic structure. At the same time, each of the participles in these three verses describes some activity of the wicked person (רָשָׁע) who has been present from the beginning of the psalm (cf. מְרֵעִים in v. 1). Thus, the fronting of the verbs can also be interpreted as verbal focus. In each clause, the "wicked person" is presupposed, and the focal information is what the wicked person is doing: he is plotting (v. 12), he is lending (v. 21), he is watching. (Each of these fronted participial clauses also has a structural function, opening new sections in the psalm; see Poetic Structure).
  • The subject of v. 13a (אֲדֹנָי—"the Lord") is fronted, probably because the clause is thetic; nothing in the clause is presupposed in the context. The previous verses mention the wicked and the righteous, and they do not mention (or imply) "the Lord" or "laughing." Cf. Lunn 2006, 304, "MKD."
  • The object of v. 14a (חֶרֶב—"sword") is fronted, probably just to fit the acrostic structure. The fronting of this constituent also creates a small chiasm that spans the first half of v. 14: a. "sword"; b. "they have drawn"; b' "they have strung"; a' "their bows." Cf. Lunn 2006, 304, "DEF."
  • The subjects in v. 15 ("their swords... their bows") are presupposed, having been mentioned explicitly in v. 14. They are probably fronted for marked topic (listing): "as for their swords (which I mentioned earlier), they will go into their own hearts; and as for their bows (which I also mentioned earlier), they will be broken." Cf. Lunn 2006, 304, "MKD//MKD."
  • The subject in v. 17a, "the arms of the wicked" (זְרוֹעוֹת רְשָׁעִים), is accessible for topic activation, since the previous clause (v. 16) mentions "the wicked" explicitly, and the phrase "abundance of many wicked people" implies that the wicked have "power" (here signified metonymically by "arms"). Thus, the subject "arms of the wicked" is fronted before the verb as the topic of the clause. Cf. Lunn 2006, 304, "MKD." The rest of the verse goes on to comment on what will happen to the arms of the wicked: they will be broken.
  • In v. 15b, the predicate (סוֹמֵךְ צַדִּיקִים) is fronted for marked focus: "YHWH is upholding the righteous" (and so their arms will remain strong and intact).
  • The participle in v. 18a (יוֹדֵעַ) is fronted, probably to fit the requirements of the acrostic structure (but see Ps 1:6).
  • The double fronting of וְנַחֲלָתָם לְעוֹלָם in v. 18b is probably topic + focus: "and as for their inheritance, it will be forever." "Inheritance" is presupposed in the context (cf. the previous references to possessing the land). But cf. Lunn 2006, 304, "DEF."
  • The fronting of the prepositional phrase at the beginning of v. 19b ("in times of famine"—בִימֵי רְעָבוֹן) creates a chiasm with the previous verse: a. "they will not be ashamed" b. "during hard times" b'. "during times of famine" a'. "they will eat their fill." Cf. Lunn 2006, 304, "DEF."
  • In v. 20, "the wicked" (רְשָׁעִים) are presupposed. Although v. 20 begins a new strophe, the כִּי connects this strophe to the preceding discourse, which has mentioned the wicked a number of times. The word רְשָׁעִים is fronted because it is presupposed: "the wicked (whom I've been talking about) will perish!" (cf. v. 9a). Cf. Lunn 2006, 304, "MKD."
  • The topical subjects in v. 22ab are fronted so as to contrast with one another (cf. v. 9). Cf. Lunn 2006, 77.
  • The fronting of the prepositional phrase "by YHWH" (מֵיְהוָה) in v. 23 meets the requirements of the acrostic (mem strophe). It can also be explained as an instance of marked focus (contra Lunn 2006, 304, "DEF//DEF"). The previous verses (vv. 21-22) contrasted the behavior of the righteous and the wicked. This verse (v. 23) now answers the question: what is the source of the righteous person's righteousness? Answer: it is from YHWH that a person's steps are established (i.e., brought into conformity with YHWH's will). (Interestingly, 4Q171 has a כיא ("for") at the beginning of v. 23, which suggests that they interpreted the psalm similarly). In the b-line, דַרְכּוֹ (direct object) is fronted as the topic: the point of the line is to say something about the person's path (implied by the previous clause). The fronting of וְדַרְכּ֥וֹ also creates a pattern of repetition after the focus-fronted מֵ֭יְהוָה: noun-about-steps – verb // noun-about-steps – verb.
  • The predicate complement "young man" (נַעַר) is probably fronted in v. 25 for the sake of the acrostic structure (nun strophe), and might also be thetic (cf. Lunn 2006, 304, "MKD").
  • The adverbial phrase "all day long" (כָּל־הַיּוֹם) in v. 26 is fronted for marked focus, as כל phrases often are (cf. Lunn 2006, 198-199). The point of the clause is not that the righteous person gives, but that he gives all day long, i.e., "non-stop, all the time."
  • v. 30a. The subject "a righteous person's mouth" (פִּי־צַדִּיק) is probably fronted to meet the requirements of the acrostic (pe strophe). The clause is probably also thetic, since none of the information in this clause is presupposed; this is the first time the psalm has mentioned the "mouth" of the righteous or the speaking of wisdom. Cf. Lunn 2006, 132, who likewise regards this as an example of "sentence-focus structure."
  • v. 30b. The subject "his tongue" (לְשׁוֹנוֹ) is probably fronted to match the word order of the previous clause, creating an aba'b' structure (cf. v. 2).
  • The subject עַוָּלִים in v. 28b is fronted for the sake of the acrostic structure. The clause, which begins a new strophe, is probably also thetic. (The acrostic appears to lend itself to these independent though-units.) The word order in the b-line parallels the order of the a-line S-V // S-V (cf. v. 30).
  • The subject "the righteous" (צַדִּיקִ֥ים) in v. 29 is probably fronted for marked focus. The wicked will be destroyed (v. 10), and so it will be the righteous (not the wicked) who will possess the land (cf. v. 11). Cf. Lunn 2006, 304, "MKD."
  • The fronting of "YHWH" (before both verb and negative marker) in v. 33a might mark the clause as thetic (cf. v. 13), or it might simply mark the shift in topic (preferred). Cf. Lunn 2006, 304, "MKD."
  • The phrase "when the wicked are destroyed" is fronted in v. 34 as a frame-setter.
  • The fronting of "those who rebel" and "the future of the wicked" in v. 38 marks a topic shift and a contrast with the topic of the previous verse: "...a peaceful person has a future. But as for those who rebel..." (Cf. v. 28b). The repetition of the word אַחֲרִית further underscores the contrast: the peaceful person will have a future, whereas the future of hte wicked will be destroyed. Cf. Lunn 2006, 304, "MKD//MKD."

There are no notes on vocatives for this psalm.

  • The speaker's use of הִנֵּה in v. 35 invites the addressee to see the surprising situation for himself. Cf. BHRG §40.22.4.1(2): "וְהִנֵּה is used by a narrator (sometimes a speaker) to put the addressee in the perspective of the observing character... Typically, one or another type of movement and/or change of scene is involved so that the the observers are confronted with a new situation which is surprising to them" (e.g., Gen 8:13; 37:29; 42:27; 43:21; Num 17:7; Jdg 3:24; 1 Kgs 3:21; cf. van der Merwe and Miller-Naudé 2011, §3.2; see also Zewi 1996, 21).
  • The כִּי in v. 2 indicates that the two clauses in v. 2 ground the exhortations in v. 1 (speech act כִּי; see Locatell 2019).
  • The כִּי in v. 9 indicates that the two clauses in v. 2 ground the exhortations in v. 8 (speech act כִּי; see Locatell 2019).
  • The waw at the beginning of v. 10 is necessary for the acrostic structure. (Note that every clause in the waw strophe begins with waw.)
  • The כִּי clause in v. 20 probably grounds the entire first half of the psalm (vv. 1-19, see Poetic Structure) (cf. the כִּי clauses at the end of Pss 1; 5; 11; 100). Alternatively, the כִּי might be adversative ("but"), creating a contrast with the description of the righteous in the previous strophe (vv. 18-19).
  • The waw in v. 21a might indicate a circumstantial clause (cf. GKC §156): "he is borrowing without the intention of repaying."
  • The כִּי in v. 22a is difficult to interpret, and modern translations give a variety of options: "for" (ESV); "surely" (NET); null (NIV, NLT, GNT, CEV). The כִּי clause is probably causal ("for"), and it explains why the righteous are so generous (cf. Hossfeld and Zenger 1993, 236, who argue that v. 21 is about contrasting the behavior of the righteous and the wicked). They are generous because they (who have been blessed by YHWH with material things to share with others) know that in the end they will possess the land (cf. Abraham's generosity in Gen 13). Because they know that wealth awaits them in future, they are motivated to generosity in the present.
  • The כִּי + yiqtol in v. 24 is either concessive ("even if", so Locatell 2017, 254; cf. JM §171b "even though"; so most English translations) or temporal ("when", so LXX [ὅταν]; Jerome [cum] NASB). If temporal, then the clause assumes that the righteous will occasionally stumble, and the idea is probably similar to Ps 34:20—"The hardships of the righteous are many, but YHWH rescues him from all of them."
  • The waw in v. 35b introduces a circumstantial clause (cf. Baethgen 1904, 107-108; cf. GKC §156c).
  • The waw at the beginning of v. 39 (וּתְשׁוּעַת) is unexpected and somewhat disrupts the acrostic structure. The waw probably coordinates with the previous clause, and so it reinforces the contrast between the wicked and the righteous: "the future of the wicked is destroyed. By contrast (waw) the salvation of the righteous (which is implied in the destruction of the wicked in the previous clause) comes from YHWH." The waw at the beginning of this final strophe also creates a poetic connection with the final strophe of the first quarter of the psalm (vv. 1-11), which also began with waw (וְע֣וֹד מְ֭עַט) (see Poetic Structure).


Speech Act Analysis

What is Speech Act Analysis?

The Speech Act layer presents the text in terms of what it does, following the findings of Speech Act Theory. It builds on the recognition that there is more to communication than the exchange of propositions. Speech act analysis is particularly important when communicating cross-culturally, and lack of understanding can lead to serious misunderstandings, since the ways languages and cultures perform speech acts varies widely.

For a detailed explanation of our method, see the Speech Act Analysis Creator Guidelines.

Summary Visual

Speaker Verses Macro Speech Acts Addressee
David vv. 1-40
Exhortation
(vv. 1-40)
 Person
Don't get upset about the wicked!
Trust in YHWH and do good!
Supporting statement (v. 4)
The wicked will be destroyed, and the righteous will possess the land.

Speech Act Analysis Chart

The following chart is scrollable (left/right; up/down).

  Legend

Verse Hebrew CBC Sentence type Illocution (general) Illocution with context Macro speech act Intended perlocution (Think) Intended perlocution (Feel) Intended perlocution (Do)
Verse number and poetic line Hebrew text English translation Declarative, Imperative, or Interrogative

Indirect Speech Act: Mismatch between sentence type and illocution type		 Assertive, Directive, Expressive, Commissive, or Declaratory

Indirect Speech Act: Mismatch between sentence type and illocution type		 More specific illocution type with paraphrased context Illocutionary intent (i.e. communicative purpose) of larger sections of discourse

These align with the "Speech Act Summary" headings		 What the speaker intends for the address to think What the speaker intends for the address to feel What the speaker intends for the address to do



If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
Verse Text (Hebrew) Text (CBC) Sentence type Illocution (general) Illocution with context Macro speech act Intended perlocution (Think) Intended perlocution (Feel) Intended perlocution (Do) Speech Act Notes
ss לְדָוִד By David. Fragment
1 אַל־תִּתְחַר בַּמְּרֵעִים Do not get upset about those who act wickedly; Imperative Directive Exhorting the person to not get upset about those who act wickedly Exhorting to not get upset about the wicked, but to trust in YHWH Exhortation Person realizing that the success of the wicked is short-lived. Person letting go of anger and trusting in YHWH. Person resolving to do good while waiting for YHWH to act. Psalm 37 consists of a series of exhortations to a person who is struggling to trust in YHWH when the wicked are prospering (see Story Behind). These exhortations are mixed with a variety of other speech acts: predictions about the destruction of the wicked, predictions about the peace and prosperity of the righteous, descriptions of how YHWH cares for the righteous, personal anecdotes, etc. But the purpose of all of these assertive speech acts is to ground the exhortations. The whole psalm, therefore, can be characterized as "exhortation." The label "advice" or "counsel" would also be appropriate, since the exhortations are given by someone who is older and wiser and are aimed at helping the addressee overcome a specific problem. II II Some of the Church Fathers aptly characterized the psalm as paraenesis (παραίνεσις), a literary category which captures the elements of both "exhortation" and "advice or counsel given by a person" (LSJ). For example, Theodore of Mopsuestia (4th-5th century) writes, "While all the psalms by blessed David have regard to people's benefit, he did not employ in them one genre... There are times when he... delivers an exhortation (παραίνεσις)..., forbidding what must be avoided and advising what should be done. This psalm is of that kind" (Theodore, trans. Hill 2006, 410-413; so also Theodoret, PG 80.1125, who uses the same term to classify Ps 37; cf. Origen, trans. Trigg 2020, 76). East Syriac manuscripts, probably influenced by Theodore's commentary, helpfully give the psalm a superscription that says: "an admonition (מרתינותא) and instruction (מלפנותא) for everyone" (Taylor 2020, 135). II II As an acrostic, Psalm 37 does not exhibit a linear speech-act progression (e.g., lament --> prayer --> praise). Rather, the whole psalm circles around a single theme, approaching it from many different angles (see Poetic Feature #1), with the basic purpose of admonishing and instructing the addressee.
אַל־תְּקַנֵּא בְּעֹשֵׂי עַוְלָֽה׃ Do not be jealous of those who do wrong. Imperative Directive Exhorting the person to not to be jealous of those who do wrong
2 כִּי כֶחָצִיר מְהֵרָה יִמָּלוּ For they will soon wither like grass, Declarative Assertive Giving a reason why the person should not get upset about the wicked: comparing the wicked to grass
וּכְיֶרֶק דֶּשֶׁא יִבּוֹלֽוּן׃ and they will fade like green leaves on plants. Declarative Assertive Giving a reason why the person should not be jealous of the wicked: comparing the wicked to green leaves on plants
3 בְּטַח בַּֽיהוָה Trust in YHWH Imperative Directive Exhorting the person to trust in YHWH
וַעֲשֵׂה־טוֹב and do good! Imperative Directive Exhorting the person to do good
שְׁכָן־אֶרֶץ Reside in the land Imperative Assertive Assuring the person that if he trusts YHWH and does good, he will reside in the land For the use of the imperative to communicate assurance, cf. GKC §110c; JM §114p; IBHS §34.4c; KJV. See e.g., 2 Kgs 19:29: "This will be the sign for you, Hezekiah: 'This year you will eat what grows by itself, and the second year what springs from that. But in the third year sow and reap, plant (זִרְע֧וּ וְקִצְר֛וּ וְנִטְע֥וּ) vineyards and eat (וְאִכְל֥וּ) their fruit'" (NIV). Here, as in Ps 37, the use of imperatives (rather than yiqtols) makes the events "more emphatic and vivid" (IBHS §34.4c) and conveys to the hearer that this future is certain.
וּרְעֵה אֱמוּנָֽה׃ and graze securely! Imperative Assertive Assuring the person that if he trusts in YHWH and does good, he will graze securely in the land.
4 וְהִתְעַנַּג עַל־יְהוָה And then you will delight yourself in YHWH, Imperative Assertive Assuring the person that if he trusts in YHWH and does good, he will delight himself in YHWH
וְיִֽתֶּן־לְךָ מִשְׁאֲלֹת לִבֶּֽךָ׃ and he will give you your heart's desires. Declarative Assertive Assuring the person that if he trusts in YHWH and does good, YHWH will give him his heart's desires
5 גּוֹל עַל־יְהוָה דַּרְכֶּךָ Commit your way to YHWH, Imperative Directive Exhorting the person to 'leave all to the LORD' (NJPS)
וּבְטַח עָלָיו and trust in him, Imperative Directive Exhorting the person to trust in YHWH
וְהוּא יַעֲשֶֽׂה׃ and he will act, Declarative Assertive Assuring the person that YHWH will act on behalf of those who trust in him
6 וְהוֹצִיא כָאוֹר צִדְקֶךָ and he will make your righteousness known like the light, Declarative Assertive Assuring the person that, if he trusts in YHWH, YHWH will make his righteousness known to everyone
וּמִשְׁפָּטֶךָ כַּֽצָּהֳרָֽיִם׃ and [he will make] your justice [known] like midday. Declarative Assertive Assuring the person that, if he trusts in YHWH, YHWH will make his justice known to everyone
7 דּוֹם׀ לַיהוָה Be silent before YHWH Imperative Directive Exhorting the person to be silent before YHWH
וְהִתְחוֹלֵל לוֹ and wait for him! Imperative Directive Exhorting the person to wait for YHWH
אַל־תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ בְּאִישׁ עֹשֶׂה מְזִמּֽוֹת׃ Do not get upset about someone who makes his way successful, at a person carrying out schemes. Imperative Directive Exhorting the person to not get upset about someone making his way successful and carrying out schemes
8 הֶרֶף מֵאַף Let go of anger Imperative Directive Exhorting the person to let go of anger
וַעֲזֹב חֵמָה and leave wrath behind! Imperative Directive Exhorting the person to leave wrath behind.
אַל־תִּתְחַר אַךְ־לְהָרֵעַ Do not get upset only to act wickedly! Imperative Directive Exhorting the person to not get upset and warning him that getting upset only leads to acting wickedly
9 כִּֽי־מְרֵעִים יִכָּרֵתוּן For those who act wickedly will be destroyed; Declarative Assertive Giving a reason why the person should not get upset: assuring the person that the wicked will be destroyed
וְקֹוֵי יְהוָה הֵמָּה יִֽירְשׁוּ־אָֽרֶץ׃ but those who hope in YHWH—they will possess the land. Declarative Assertive Giving a reason why the person should wait for YHWH: assuring the person that those who hope in YHWH will possess the land
10 וְעוֹד מְעַט And just a little bit longer, Declarative Assertive Assuring the person that it will not be long
וְאֵין רָשָׁע and the wicked person will be gone; Declarative Assertive Assuring the person that the wicked will soon be gone
וְהִתְבּוֹנַנְתָּ עַל־מְקוֹמוֹ And you will look closely at the place where he was, Declarative Assertive Assuring the person that the wicked will soon be gone
וְאֵינֶֽנּוּ׃ and he will not be there. Declarative Assertive Assuring the person that the wicked will be gone
11 וַעֲנָוִים יִֽירְשׁוּ־אָרֶץ But the humble will possess the land Declarative Assertive Assuring the person that the humble will possess the land
וְהִתְעַנְּגוּ עַל־רֹב שָׁלֽוֹם׃ and delight themselves in great prosperity. Declarative Assertive Assuring the person that the humble will delight themselves in great prosperity
12 זֹמֵם רָשָׁע לַצַּדִּיק The wicked person is plotting against the righteous person Declarative Assertive Describing the present situation, in which the wicked person is plotting against the righteous Predicting the destruction of the wicked, in contrast to the peaceful and prosperous future of the righteous Person realizing that the success of the wicked is short-lived; II Person looking away from the present and looking towards the imminent future, when the wicked will be destroyed and the righteous will possess the land forever. Person changing his attitude towards the wicked: from anger and envy to laughable contempt (cf. v. 13)
וְחֹרֵק עָלָיו שִׁנָּֽיו׃ and grinding his teeth at him. Declarative Assertive Describing the present situation, in which the wicked person is grinding his teeth at the righteous
13 אֲדֹנָי יִשְׂחַק־לוֹ The Lord laughs at him, Declarative Assertive Describing YHWH's response to the wicked person
כִּֽי־רָאָה כִּֽי־יָבֹא יוֹמֽוֹ׃ because he sees that his time will come. Declarative Assertive Explaining why YHWH responds to the wicked person with laughter: claiming that YHWH sees that the wicked person's time will come
14 חֶרֶב׀ פָּֽתְחוּ רְשָׁעִים The wicked have drawn swords Declarative Assertive Describing the present situation in which the wicked have prepared themselves to oppress the righteous
וְדָרְכוּ קַשְׁתָּם and strung their bows Declarative Assertive Describing the present situation in which the wicked have prepared themselves to oppress the righteous
לְהַפִּיל עָנִי וְאֶבְיוֹן in order to bring down the one who is afflicted and poor,
לִטְבוֹחַ יִשְׁרֵי־דָֽרֶךְ׃ in order to slaughter those whose conduct is upright.
15 חַרְבָּם תָּבוֹא בְלִבָּם Their swords will go into their hearts, Declarative Assertive Predicting that the swords of the wicked will go into their own hearts
וְקַשְּׁתוֹתָם תִּשָּׁבַֽרְנָה׃ and their bows will be broken. Declarative Assertive Predicting that the bows of the wicked will be broken
16 טוֹב־מְעַט לַצַּדִּיק מֵהֲמוֹן רְשָׁעִים רַבִּֽים׃ A little belonging to the righteous person is better than the abundance of many wicked people. Declarative Assertive Claiming that a little belonging to the righteous is better than the abundance of many wicked people
17 כִּי זְרוֹעוֹת רְשָׁעִים תִּשָּׁבַרְנָה For the arms of the wicked will be broken, Declarative Assertive Giving a reason for his claim: predicting that the arms of the wicked will be broken
וְסוֹמֵךְ צַדִּיקִים יְהוָֽה׃ but YHWH is upholding the righteous. Declarative Assertive Giving a reason for his claim: describing what YHWH does for the righteous
18 יוֹדֵעַ יְהוָה יְמֵי תְמִימִם YHWH knows the days of the blameless, Declarative Assertive Describing YHWH's protective care of the righteous throughout their days
וְנַחֲלָתָם לְעוֹלָם תִּהְיֶֽה׃ and their inheritance will be forever. Declarative Assertive Predicting that the inheritance of the righteous will last forever, as the result of YHWH's constant and life-long care
19 לֹֽא־יֵבֹשׁוּ בְּעֵת רָעָה They will not come to shame during hard times, Declarative Assertive Predicting that the righteous will not come to shame during hard times, because YHWH cares for them
וּבִימֵי רְעָבוֹן יִשְׂבָּֽעוּ׃ and they will eat their fill during times of famine. Declarative Assertive Predicting that the righteous will have enough to eat during times of famine, as the result of YHWH's constant care
20 כִּי רְשָׁעִים׀ יֹאבֵדוּ For the wicked will perish, Declarative Assertive Summing up the basic premise of his argument: predicting that the wicked will perish
וְאֹיְבֵי יְהוָה כִּיקַר כָּרִים and YHWH's enemies [will perish] like flowers in a pasture. Declarative Assertive Summing up the basic premise of his argument: predicting that the wicked will perish
כָּלוּ בֶעָשָׁן They are finished like smoke! Declarative Assertive Claiming that the wicked are as good as finished; describing them as though they have already come to an end For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
כָּֽלוּ׃ They are finished! Declarative Assertive Claiming that the wicked are as good as finished; describing them as though they have already come to an end For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
21 לֹוֶה רָשָׁע The wicked person is borrowing Declarative Assertive Describing the present situation, in which the wicked person is taking advantage of the generosity of others, i.e., borrowing without the intention of paying back Exhorting to do good; supported by contrasting the behavior of the righteous and the wicked and contrasting their fates Person understanding what it looks like to follow YHWH and "do good." Person feeling secure because of YHWH's abundant provision, both now and in the future; feeling love for YHWH's instruction (v. 31). Person resolving to turn from evil and do good, i.e., to give generously to others (cf. vv. 21, 26), to pursue righteousness and justice according to YHWH's instruction (cf. vv. 30-31).
וְלֹא יְשַׁלֵּם and will not repay, Declarative Assertive Describing the present situation, in which the wicked person is taking advantage of the generosity of others, i.e., borrowing without the intention of paying back
וְצַדִּיק חוֹנֵן וְנוֹתֵֽן׃ but the righteous person is giving generously. Declarative Assertive Describing the behavior of the righteous, in response to and in contrast to the behavior of the wicked
22 כִּי מְבֹרָכָיו יִירְשׁוּ אָרֶץ For those blessed by him will possess the land, Declarative Assertive Explaining the reason why the righteous give so generously (as well as the result of their generosity)
וּמְקֻלָּלָיו יִכָּרֵֽתוּ׃ and those cursed by him will be destroyed. Declarative Assertive Contrasting the fate of the righteous with the fate of the wicked
23 מֵיְהוָה מִֽצְעֲדֵי־גֶבֶר כּוֹנָנוּ When a person's steps are made steadfast by YHWH, Declarative Assertive Explaining how YHWH is the one who establishes a person's steps
וְדַרְכּוֹ יֶחְפָּֽץ׃ then he will be pleased with his way. Declarative Assertive Explaining how YHWH delights in the way of the person whose steps he has established
24 כִּֽי־יִפֹּל When he falls, Declarative Assertive Describing how the righteous person does not fall flat even when he falls
לֹֽא־יוּטָל he will not fall flat.
כִּֽי־יְהוָה סוֹמֵךְ יָדֽוֹ׃ because YHWH is supporting his hand. Declarative Assertive Explaining why the righteous person does not fall flat when they fall: claiming that YHWH is supporting his hand
25 נַעַר׀ הָיִיתִי I was once a young man; Declarative Assertive Claiming to have lived a long time and to have gained a lot of experience
גַּם־זָקַנְתִּי and now I am old, Declarative Assertive Claiming to have lived a long time and to have gained a lot of experience
וְֽלֹא־רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ־לָֽחֶם׃ and I have not seen a righteous person abandoned or his children looking for food. Declarative Assertive Sharing his experience: claiming to have never seen a righteous person abandoned or his children looking for food
26 כָּל־הַיּוֹם חוֹנֵן וּמַלְוֶה He is always lending generously, Declarative Assertive Sharing his experience: describing the continuous generosity of the righteous, as evidence of YHWH's provision
וְזַרְעוֹ לִבְרָכָֽה׃ and his children will become a blessing. Declarative Assertive Sharing his experience: describing how the generosity of the righteous always leads to their children becoming a blessing
27 סוּר מֵרָע Turn away from evil Imperative Directive Exhorting the person to turn away from evil
וַעֲשֵׂה־טוֹב and do good, Imperative Directive Exhorting the person to do good
וּשְׁכֹן לְעוֹלָֽם׃ and you will reside forever! Imperative Assertive Assuring the person that if he turns away from evil and does good, he will reside in the land forever
28a* כִּי יְהוָה׀ אֹהֵב מִשְׁפָּט For YHWH loves justice, Declarative Assertive Explaining why "doing good" results in residing in the land forever: claiming that YHWH loves justice
28b* וְלֹא־יַעֲזֹב אֶת־חֲסִידָיו and he will not abandon those who are loyal to him. Declarative Assertive Explaining why "doing good" results in residing in the land forever: claiming that YHWH does not abandon those who are loyal to him
30* פִּֽי־צַדִּיק יֶהְגֶּה חָכְמָה A righteous person's mouth utters what is wise, Declarative Assertive Describing the speech of the righteous: claiming that they speak what is wise
וּלְשׁוֹנוֹ תְּדַבֵּר מִשְׁפָּֽט׃ and his tongue speaks what is just. Declarative Assertive Describing the speech of the righteous: claiming that they speak what is just
31* תּוֹרַת אֱלֹהָיו בְּלִבּוֹ The instruction of his God is in his heart. Declarative Assertive Explaining how the righteous are able to speak with such wisdom and justice
לֹא תִמְעַד אֲשֻׁרָיו׃ His steps will not slip. Declarative Assertive Explaining the result of internalizing YHWH's instruction: claiming that the righteous person who has internalized YHWH's instruction will not slip
28b* *עַוָּלִים נִשְׁמָדוּ* Wrong-doers are exterminated, Declarative Assertive Claiming that evildoers are as good as exterminated; describing them as though they have already been exterminated For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
וְזֶרַע רְשָׁעִים נִכְרָֽת׃ and the children of the wicked are destroyed! Declarative Assertive Claiming that the children of the wicked are as good as destroyed; describing them as though they have already been destroyed For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
29* צַדִּיקִים יִֽירְשׁוּ־אָרֶץ The righteous will possess the land Declarative Assertive Predicting that the righteous will possess the land
וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ׃ and reside on it forever. Declarative Assertive Predicting that the righteous will reside on the land forever
32 צוֹפֶה רָשָׁע לַצַּדִּיק The wicked person is watching for the righteous person Declarative Assertive Describing the present situation, in which the wicked person is watching for the righteous Predicting the destruction of the wicked, in contrast to the peaceful and prosperous future of the righteous Person understanding that the success of the wicked is short-lived; II Person looking away from the present and looking towards the imminent future, when the wicked will be destroyed and the righteous will possess the land forever. Person feeling hopeful about the future. Person hoping in YHWH and resolving to keep his way; person observing the blameless and upright.
וּמְבַקֵּשׁ לַהֲמִיתוֹ׃ and trying to kill him. Declarative Assertive Describing the present situation in which the wicked person is trying to kill the righteous
33 יְהוָה לֹא־יַעַזְבֶנּוּ בְיָדוֹ YHWH will not abandon him into his hand, Declarative Assertive Predicting that YHWH will not abandon the righteous person into the wicked person's hand
וְלֹא יַרְשִׁיעֶנּוּ בְּהִשָּׁפְטֽוֹ׃ and he will not let him be condemned as guilty when he enters into judgment. Declarative Assertive Predicting that YHWH will not let the righteous person be condemned when he enters into judgment
34 קַוֵּה אֶל־יְהוָה׀ Hope in YHWH Imperative Directive Exhorting the person to hope in YHWH
וּשְׁמֹר דַּרְכּוֹ and keep his way, Imperative Directive Exhorting the person to keep YHWH's way
וִֽירוֹמִמְךָ לָרֶשֶׁת אָרֶץ and he will exalt you to possess the land. Declarative Assertive Assuring the person that if he hopes in YHWH and keeps his way, YHWH will exalt him to possess the land
בְּהִכָּרֵת רְשָׁעִים תִּרְאֶֽה׃ You will see when the wicked are destroyed. Declarative Assertive Assuring the person that the wicked will be destroyed, and that he will live to see it happen
35 רָאִיתִי רָשָׁע עָרִיץ I once saw a ruthless wicked person, Declarative Assertive Sharing a personal experience about a wicked person: telling about a time when he saw a wicked person
וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָֽן׃ and he was ascending like a native tree. Declarative Assertive Sharing a personal experience about a wicked person: describing the wicked person as a native tree
36 וָאֶעֲבֹר Then I passed by, Declarative Assertive Sharing a personal experience about a wicked person: telling about the time when he passed by the place where the wicked person was
וְהִנֵּה אֵינֶנּוּ and—get this!—he was gone; Declarative Assertive Sharing a personal experience about a wicked person: describing the surprising disappearance of the wicked person
וָֽאֲבַקְשֵׁהוּ then I looked for him, Declarative Assertive Sharing a personal experience about a wicked person: telling about the time when he looked for the wicked person
וְלֹא נִמְצָֽא׃ and he was not found. Declarative Assertive Sharing a personal experience about a wicked person: describing the total disappearance of the wicked person
37 שְׁמָר־תָּם Pay attention to the blameless one Imperative Directive Exhorting the person to pay attention to a blameless person
וּרְאֵה יָשָׁר and look at the upright one, Imperative Directive Exhorting the person to look at an upright person
כִּֽי־אַחֲרִית לְאִישׁ שָׁלֽוֹם׃ because the future of a [blameless] person is peace. Declarative Assertive Giving a reason for the exhortation: claiming that the future of such a person is peace
38 וּֽפֹשְׁעִים נִשְׁמְדוּ יַחְדָּו But those who rebel are completely exterminated! Declarative Assertive Contrasting the fate of the blameless/upright with the fate of those who rebel; describing them as having already been extermined For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
אַחֲרִית רְשָׁעִים נִכְרָֽתָה׃ The future of the wicked is destroyed! Declarative Assertive Contrasting the future of the blameless/upright with the future of those who rebel; describing their future as having already been destroyed For the use of the qatal describing future events as though they have already happened, cf. Rogland 2003, 113; JM §112g; IBHS §30.5.1e.
39 וּתְשׁוּעַת צַדִּיקִים מֵיְהוָה מָעוּזָּם בְּעֵת צָרָה But the salvation of the righteous comes from YHWH, their fortress during times of trouble, Declarative Assertive Contrasting the destruction of the wicked with the salvation of the righteous: claiming that YHWH rescues the righteous
40 וַֽיַּעְזְרֵם יְהוָה and YHWH helps them Declarative Assertive Claiming that YHWH helps the righteous
וַֽיְפַלְּטֵם and rescues them. Declarative Assertive Claiming that YHWH rescues the righteous
יְפַלְּטֵם מֵרְשָׁעִים He will rescue them from the wicked Declarative Assertive Predicting that YHWH will rescue the righteous from the wicked
וְיוֹשִׁיעֵם and save them, Declarative Assertive Predicting that YHWH will save the righteous
כִּי־חָסוּ בֽוֹ׃ because they have sought refuge in him. Declarative Assertive Explaining why YHWH will rescue the righteous: describing how the righteous have sought refuge in YHWH as in a fortress

Emotional Analysis

  What is Emotional Analysis?

This layer explores the emotional dimension of the biblical text and seeks to uncover the clues within the text itself that are part of the communicative intent of its author. The goal of this analysis is to chart the basic emotional tone and/or progression of the psalm.

For a detailed explanation of our method, see the Emotional Analysis Creator Guidelines.


Emotional Analysis Chart

  Legend

If an emendation or revocalization is preferred, that emendation or revocalization will be marked in the Hebrew text of all the visuals.

Emendations/Revocalizations legend
*Emended text* Emended text, text in which the consonants differ from the consonants of the Masoretic text, is indicated by blue asterisks on either side of the emendation.
*Revocalized text* Revocalized text, text in which only the vowels differ from the vowels of the Masoretic text, is indicated by purple asterisks on either side of the revocalization.
Verse Text (Hebrew) Text (CBC) The Psalmist Feels Emotional Analysis Notes
ss לְדָוִד By David.
1 אַל־תִּתְחַר בַּמְּרֵעִים Do not get upset about those who act wickedly; confident, composed, calm, contemplative, solemn, hopeful The speaker is nowhere explicit about his emotional attitude, and, in general, given the didactic and hortatory nature of the discourse (cf. Ps 34:12-23), the psalm is relatively flat in terms of emotions—there is not a dynamic range of emotions or an emotional movement that progresses throughout the psalm. Nevertheless, because the speaker presents himself as an authoritative teacher for the addressee to learn from and (presumably) emulate, we can assume that the speaker embodies the attitude which he summons the addressee to adopt. The speaker is the opposite of "upset" (vv. 1, 7-8). Instead, he is calm and composed, still, patient, and hopeful (cf. vv. 7, 34). He is "confident" in YHWH (vv. 3-5), and his confidence is most clearly perceived in his description of the destruction of the wicked as imminent (cf. v. 10) and as an event that is as good as done (cf. vv. 20, 28, 38). In general, the speaker's emotional state is high in positiveness and low in activation—the opposite of the addressee's emotional state, which is highly negative and active (i.e., "upset," "envious," cf. vv. 1, 7-8).
אַל־תְּקַנֵּא בְּעֹשֵׂי עַוְלָֽה׃ Do not be jealous of those who do wrong.
2 כִּי כֶחָצִיר מְהֵרָה יִמָּלוּ For they will soon wither like grass, Confident that the destruction of the wicked will be soon
וּכְיֶרֶק דֶּשֶׁא יִבּוֹלֽוּן׃ and they will fade like green leaves on plants.
3 בְּטַח בַּֽיהוָה Trust in YHWH
וַעֲשֵׂה־טוֹב and do good!
שְׁכָן־אֶרֶץ Reside in the land
וּרְעֵה אֱמוּנָֽה׃ and graze securely! Hopeful about the security YHWH's people will one day experience
4 וְהִתְעַנַּג עַל־יְהוָה And then you will delight yourself in YHWH,
וְיִֽתֶּן־לְךָ מִשְׁאֲלֹת לִבֶּֽךָ׃ and he will give you your heart's desires.
5 גּוֹל עַל־יְהוָה דַּרְכֶּךָ Commit your way to YHWH,
וּבְטַח עָלָיו and trust in him,
וְהוּא יַעֲשֶֽׂה׃ and he will act,
6 וְהוֹצִיא כָאוֹר צִדְקֶךָ and he will make your righteousness known like the light,
וּמִשְׁפָּטֶךָ כַּֽצָּהֳרָֽיִם׃ and [he will make] your justice [known] like midday.
7 דּוֹם׀ לַיהוָה Be silent before YHWH
וְהִתְחוֹלֵל לוֹ and wait for him!
אַל־תִּתְחַר בְּמַצְלִיחַ דַּרְכּוֹ בְּאִישׁ עֹשֶׂה מְזִמּֽוֹת׃ Do not get upset about someone who makes his way successful, at a person carrying out schemes. Contempt towards those who scheme (though not at all upset about them) The word "schemes" expresses the psalmist's negative attitudes toward the wicked (cf. SDBH). Whereas the addressee looks up at the wicked with jealousy and anger, the psalmist looks down at the wicked with disdain and laughter.
8 הֶרֶף מֵאַף Let go of anger
וַעֲזֹב חֵמָה and leave wrath behind!
אַל־תִּתְחַר אַךְ־לְהָרֵעַ Do not get upset only to act wickedly!
9 כִּֽי־מְרֵעִים יִכָּרֵתוּן For those who act wickedly will be destroyed;
וְקֹוֵי יְהוָה הֵמָּה יִֽירְשׁוּ־אָֽרֶץ׃ but those who hope in YHWH—they will possess the land.
10 וְעוֹד מְעַט And just a little bit longer, Confident that the time after which the wicked will be gone is just a little bit
וְאֵין רָשָׁע and the wicked person will be gone;
וְהִתְבּוֹנַנְתָּ עַל־מְקוֹמוֹ And you will look closely at the place where he was,
וְאֵינֶֽנּוּ׃ and he will not be there.
11 וַעֲנָוִים יִֽירְשׁוּ־אָרֶץ But the humble will possess the land
וְהִתְעַנְּגוּ עַל־רֹב שָׁלֽוֹם׃ and delight themselves in great prosperity.
12 זֹמֵם רָשָׁע לַצַּדִּיק The wicked person is plotting against the righteous person
וְחֹרֵק עָלָיו שִׁנָּֽיו׃ and grinding his teeth at him.
13 אֲדֹנָי יִשְׂחַק־לוֹ The Lord laughs at him, Contempt towards the wicked, expressed by laughter If we assume that the speaker adopts the Lord's perspective, then would express an attitude of contempt and mockery towards the wicked.
כִּֽי־רָאָה כִּֽי־יָבֹא יוֹמֽוֹ׃ because he sees that his time will come.
14 חֶרֶב׀ פָּֽתְחוּ רְשָׁעִים The wicked have drawn swords
וְדָרְכוּ קַשְׁתָּם and strung their bows
לְהַפִּיל עָנִי וְאֶבְיוֹן in order to bring down the one who is afflicted and poor,
לִטְבוֹחַ יִשְׁרֵי־דָֽרֶךְ׃ in order to slaughter those whose conduct is upright.
15 חַרְבָּם תָּבוֹא בְלִבָּם Their swords will go into their hearts,
וְקַשְּׁתוֹתָם תִּשָּׁבַֽרְנָה׃ and their bows will be broken.
16 טוֹב־מְעַט לַצַּדִּיק מֵהֲמוֹן רְשָׁעִים רַבִּֽים׃ A little belonging to the righteous person is better than the abundance of many wicked people.
17 כִּי זְרוֹעוֹת רְשָׁעִים תִּשָּׁבַרְנָה For the arms of the wicked will be broken,
וְסוֹמֵךְ צַדִּיקִים יְהוָֽה׃ but YHWH is upholding the righteous.
18 יוֹדֵעַ יְהוָה יְמֵי תְמִימִם YHWH knows the days of the blameless,
וְנַחֲלָתָם לְעוֹלָם תִּהְיֶֽה׃ and their inheritance will be forever.
19 לֹֽא־יֵבֹשׁוּ בְּעֵת רָעָה They will not come to shame during hard times,
וּבִימֵי רְעָבוֹן יִשְׂבָּֽעוּ׃ and they will eat their fill during times of famine.
20 כִּי רְשָׁעִים׀ יֹאבֵדוּ For the wicked will perish,
וְאֹיְבֵי יְהוָה כִּיקַר כָּרִים and YHWH's enemies [will perish] like flowers in a pasture.
כָּלוּ בֶעָשָׁן They are finished like smoke! Confident that the wicked will be finished. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
כָּֽלוּ׃ They are finished! Confident that the wicked will be finished. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
21 לֹוֶה רָשָׁע The wicked person is borrowing
וְלֹא יְשַׁלֵּם and will not repay,
וְצַדִּיק חוֹנֵן וְנוֹתֵֽן׃ but the righteous person is giving generously.
22 כִּי מְבֹרָכָיו יִירְשׁוּ אָרֶץ For those blessed by him will possess the land,
וּמְקֻלָּלָיו יִכָּרֵֽתוּ׃ and those cursed by him will be destroyed.
23 מֵיְהוָה מִֽצְעֲדֵי־גֶבֶר כּוֹנָנוּ When a person's steps are made steadfast by YHWH,
וְדַרְכּוֹ יֶחְפָּֽץ׃ then he will be pleased with his way.
24 כִּֽי־יִפֹּל When he falls,
לֹֽא־יוּטָל he will not fall flat.
כִּֽי־יְהוָה סוֹמֵךְ יָדֽוֹ׃ because YHWH is supporting his hand.
25 נַעַר׀ הָיִיתִי I was once a young man;
גַּם־זָקַנְתִּי and now I am old,
וְֽלֹא־רָאִיתִי צַדִּיק נֶעֱזָב וְזַרְעוֹ מְבַקֶּשׁ־לָֽחֶם׃ and I have not seen a righteous person abandoned or his children looking for food.
26 כָּל־הַיּוֹם חוֹנֵן וּמַלְוֶה He is always lending generously,
וְזַרְעוֹ לִבְרָכָֽה׃ and his children will become a blessing.
27 סוּר מֵרָע Turn away from evil
וַעֲשֵׂה־טוֹב and do good,
וּשְׁכֹן לְעוֹלָֽם׃ and you will reside forever!
28a* כִּי יְהוָה׀ אֹהֵב מִשְׁפָּט For YHWH loves justice,
28b* וְלֹא־יַעֲזֹב אֶת־חֲסִידָיו and he will not abandon those who are loyal to him.
30* פִּֽי־צַדִּיק יֶהְגֶּה חָכְמָה A righteous person's mouth utters what is wise,
וּלְשׁוֹנוֹ תְּדַבֵּר מִשְׁפָּֽט׃ and his tongue speaks what is just.
31* תּוֹרַת אֱלֹהָיו בְּלִבּוֹ The instruction of his God is in his heart.
לֹא תִמְעַד אֲשֻׁרָיו׃ His steps will not slip.
28b* *עַוָּלִים נִשְׁמָדוּ* Wrong-doers are exterminated, Confident that the wicked will be exterminated. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
וְזֶרַע רְשָׁעִים נִכְרָֽת׃ and the children of the wicked are destroyed! Confident that the children of the wicked will be destroyed. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
29* צַדִּיקִים יִֽירְשׁוּ־אָרֶץ The righteous will possess the land
וְיִשְׁכְּנוּ לָעַד עָלֶֽיהָ׃ and reside on it forever. Hopeful that the righteous will reside on the land forever (in contrast to the "little bit" of time during which they now suffer).
32 צוֹפֶה רָשָׁע לַצַּדִּיק The wicked person is watching for the righteous person
וּמְבַקֵּשׁ לַהֲמִיתוֹ׃ and trying to kill him.
33 יְהוָה לֹא־יַעַזְבֶנּוּ בְיָדוֹ YHWH will not abandon him into his hand,
וְלֹא יַרְשִׁיעֶנּוּ בְּהִשָּׁפְטֽוֹ׃ and he will not let him be condemned as guilty when he enters into judgment.
34 קַוֵּה אֶל־יְהוָה׀ Hope in YHWH
וּשְׁמֹר דַּרְכּוֹ and keep his way,
וִֽירוֹמִמְךָ לָרֶשֶׁת אָרֶץ and he will exalt you to possess the land.
בְּהִכָּרֵת רְשָׁעִים תִּרְאֶֽה׃ You will see when the wicked are destroyed.
35 רָאִיתִי רָשָׁע עָרִיץ I once saw a ruthless wicked person,
וּמִתְעָרֶה כְּאֶזְרָח רַעֲנָֽן׃ and he was ascending like a native tree.
36 וָאֶעֲבֹר Then I passed by,
וְהִנֵּה אֵינֶנּוּ and—get this!—he was gone; Surprised at the complete disappearance of the wicked person See macrosyntax on הִנֵּה
וָֽאֲבַקְשֵׁהוּ then I looked for him,
וְלֹא נִמְצָֽא׃ and he was not found.
37 שְׁמָר־תָּם Pay attention to the blameless one
וּרְאֵה יָשָׁר and look at the upright one,
כִּֽי־אַחֲרִית לְאִישׁ שָׁלֽוֹם׃ because the future of a [blameless] person is peace.
38 וּֽפֹשְׁעִים נִשְׁמְדוּ יַחְדָּו But those who rebel are completely exterminated! Confident that the wicked will be completely exterminated. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
אַחֲרִית רְשָׁעִים נִכְרָֽתָה׃ The future of the wicked is destroyed! Confident that the wicked will have no future. By using qatal verb to describe future events as though they have already happened, the psalmist expresses confidence.
39 וּתְשׁוּעַת צַדִּיקִים מֵיְהוָה מָעוּזָּם בְּעֵת צָרָה But the salvation of the righteous comes from YHWH, their fortress during times of trouble,
40 וַֽיַּעְזְרֵם יְהוָה and YHWH helps them
וַֽיְפַלְּטֵם and rescues them.
יְפַלְּטֵם מֵרְשָׁעִים He will rescue them from the wicked
וְיוֹשִׁיעֵם and save them,
כִּי־חָסוּ בֽוֹ׃ because they have sought refuge in him.

Summary Visual

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Psalm 037 - Summary visual.jpg


Bibliography

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Footnotes

  1. ↑ When the entire utterance is new/unexpected, it is a thetic sentence (often called "sentence focus"). See our Creator Guidelines for more information on topic and focus.
  2. ↑ Frame setters are any orientational constituent – typically, but not limited to, spatio-temporal adverbials – function to "limit the applicability of the main predication to a certain restricted domain" and "indicate the general type of information that can be given" in the clause nucleus (Krifka & Musan 2012: 31-32). In previous scholarship, they have been referred to as contextualizing constituents (see, e.g., Buth (1994), “Contextualizing Constituents as Topic, Non-Sequential Background and Dramatic Pause: Hebrew and Aramaic evidence,” in E. Engberg-Pedersen, L. Falster Jakobsen and L. Schack Rasmussen (eds.) Function and expression in Functional Grammar. Berlin: Mouton de Gruyter, 215-231; Buth (2023), “Functional Grammar and the Pragmatics of Information Structure for Biblical Languages,” in W. A. Ross & E. Robar (eds.) Linguistic Theory and the Biblical Text. Cambridge: Open Book Publishers, 67-116), but this has been conflated with the function of topic. In brief: sentence topics, belonging to the clause nucleus, are the entity or event about which the clause provides a new predication; frame setters do not belong in the clause nucleus and rather provide a contextual orientation by which to understand the following clause.