Psalm 37/Notes/Phrasal.vv. 21-22.980781

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The semantic relationship between the b-line and the a-line is difficult to understand. Consequently, the meaning of the words in the b-line are also hard to understand (וְדַרְכּ֥וֹ יֶחְפָּֽץ). There are at least three options. The first two options see the b-line as semantically subordinate to the a-line, qualifying or restricting the meaning of the a-line in some way. The third option sees an opposite relationship: the b-line is semantically subordinate to the a-line.

  • Option 1. "...when he [=a person] delights in YHWH's prescribed way of life" (cf. NIV), i.e., YHWH only establishes a person's steps if that person delights in YHWH's prescribed way of life.
  • Option 2. "...when he [=YHWH] delights in a person's way of life" (cf. NJPS, NET, CEV, GNT), i.e., YHWH only establishes a person's steps if he delights in that person's way of life (cf. Theodore of Mopsuestia ed. 2006, 430-1; Baethgen 1904, 106-107; Hupfeld 298; Hossfeld and Zenger 1993, 233). Calvin: "For I consider the copula and, in the second clause of the verse, to be used instead of the causal particle because, and resolve the whole verse in this way: Because the way of the godly is acceptable to God, he directs their footsteps to a happy issue..."
  • Option 3. "When (ὅταν) the ways of a person are straightened by the Lord, then (τότε) he will want his road" (Origen, trans. Trigg 2020, 127; Greek text from Origen, ed. 2015, 162). Calvin mentions this interpretation, though he does not adopt it: "Some join together these two things, first, that the footsteps of the godly are ordered by the grace of God, since men do not in their own strength follow what is just and right, but only in so far as the Spirit of God directs them; and hence the second follows, namely, that God favors and approves what is his own."

In this verse, it is the person, not YHWH, who is on a (metaphorical) journey through life (cf. v. 23a—"the steps of a person"). Thus, the 3ms suffix on דַּרְכּוֹ ("his way") probably refers to the person (cf. Ruiz 2009, 201). Consequently, the subject of "delights" (יֶחְפָּץ) is probably YHWH. Option 1 is, therefore, unlikely, and the choice remains between Options 2-3. The decision between these two options depends on what it means for "footsteps" to be "established" (כוננו). SDBH claims that it means for one's life to become "faithful and in line with the will of God" (so LXX κατευθύνεται; cf. Pss 51:12; 78:8, 37; 119:5, 133). According to this interpretation of the phrase, Option 2 would not make sense, and Option 3 would be the most likely option. The sequence of thought would be as follows: YHWH brings a person's way of life in line with his own will --> (as a result) the person keeps YHWH's commands (cf. Ps 119:5) --> (as a result) YHWH takes pleasure in that person's way of life. This interpretation fits well in the flow of the text: the previous strophe contrasted the behavior of the righteous and the wicked (vv. 21-22), and now v. 23 explains how the righteous have become righteous. This interpretation also accounts for the verb forms (qatal --> yiqtol). On the other hand, the establishment of one's footsteps can also refer to the granting of security (cf. Ps 40:3, which is the only other instance of כונן [poel/poal] with reference to footsteps [cf. Ps 7:10]). Calvin: "As God sees that the faithful act conscientiously, and do not turn aside from the way which he has appointed, he blesses their efforts. And, certainly, since the prophet speaks generally — and yet it is certain that the faithful only are here spoken of — the second clause must necessarily be considered as spoken by way of exposition. Accordingly, the term way denotes their manner and course of living; as if he had said, that the godly have no other object in view but to frame their lives agreeably to the will of God, and to obey what he commands. The term footsteps I consider as referring to external success." The thought is similar to Prov 16:3, which has already been echoed earlier in the psalm (v. 5).