Psalm 38 Story behind the Psalm
About the Story Behind Layer
The Story behind the Psalm shows how each part of the psalm fits together into a single coherent whole. Whereas most semantic analysis focuses on discrete parts of a text such as the meaning of a word or phrase, Story Behind the Psalm considers the meaning of larger units of discourse, including the entire psalm. (Click 'Expand' to the right for more information.)
The goal of this layer is to reconstruct and visualise a mental representation of the text as the earliest hearers/readers might have conceptualised it. We start by identifying the propositional content of each clause in the psalm, and then we identify relevant assumptions implied by each of the propositions. During this process, we also identify and analyse metaphorical language (“imagery”). Finally, we try to see how all of the propositions and assumptions fit together to form a coherent mental representation. The main tool we use for structuring the propositions and assumptions is a story triangle, which visualises the rise and fall of tension within a semantic unit. Although story triangles are traditionally used to analyse stories in the literary sense of the word, we use them at this layer to analyse “stories” in the cognitive sense of the word—i.e., a story as a sequence of propositions and assumptions that has tension.
Story Behind Visuals for Psalm 38
Communal or individual lament?
Some scholars argue that many if not all of the psalms in the psalter are intended to be communal rather than individual, including laments, often based on the usage of the Psalter in liturgical contexts (Smend 1888, 56). This concept is supported by the Targum and Midrash, so it does have ancient support. The imagery of sickness and wounds is applied to entire nations and tribes elsewhere in the Hebrew Bible (e.g. Hos 5:13). The use of first-person singular pronouns also does not preclude this psalm as a communal lament. Lamentations 1, especially vv. 11-22, very clearly describes a lament of Jerusalem with first person singular pronouns. Rashi states that Psalm 38 in particular was written "to recite... in time of distress, to make remembrance of the distress of Israel before the Holy One, blessed be He, and [David] recited it as relating to all Israel" (Rashi on Ps 38:1). In this interpretation, the illness of the psalmist is an allegory for persecution, especially since the only direct pleas in Psalm 38 relate to being saved from enemies, not to the illness or suffering itself (Smend 1888, 75-76).
On the other hand, other scholars take the view that the communal reading should only be preferred in the contexts where the psalmist either makes it explicit from context (as in Lam 1) or where the meaning of the psalm demands it (e.g. Psa 129:1 "let Israel now say"; Gunkel 1998, 122). In fact, Gunkel declares, "...the explanation of the "I" as the poet is so natura, even self-evident, that any deviation from it should be perceived as a tasteless error and should be resisted with all one's strength" (Gunkel, 1998, 122). In Psalm 38, nothing clearly indicates that this should be read as communal. In fact, quite the opposite is true. The psalmist's friends and relatives (presumably other Israelites) are said to be standing at a distance, which would make the communal reading of this psalm difficult and unnatural (Gunkel, 1998, 123). While it could be argued that the friends here refers to Israel's allies, that does not fit the familial aspect as well. Throughout this psalm there is no mention of Zion or Jerusalem or any clear indications that this is referring to more than an individual's suffering (Hupfeld 1868, 269). As such, with the internal evidence in Psalm 38, it is more likely that this is an individual lament rather than communal.
Summary Triangle
The story triangle below summarises the story of the whole psalm. We use the same colour scheme as in Participant Analysis. The star icon along the edge of the story-triangle indicates the point of the story in which the psalm itself (as a speech event) takes place. We also include a theme at the bottom of the story. The theme is the main message conveyed by the story-behind.
Background ideas
Following are the common-ground assumptionsCommon-ground assumptions include information shared by the speaker and hearers. In our analysis, we mainly use this category for Biblical/Ancient Near Eastern background. which are the most helpful for making sense of the psalm.
- Sickness is a common form of divine punishment (Ps 6:1-2, 102:3-4, 10-11; Keel 1997, 80).
- YHWH is the ultimate judge and so has the right to condemn or acquit David accordingly.
- Sickness is sometimes used metaphorically to describe spiritual or mental suffering.
- Disease could lead to ostracism because it is a result of divine judgment and because of the Levitical laws concerning some diseases that require the sick person to leave camp (Ryken et al. 1982, 2182; Lev 13:46; 14:19-20; see John 9:1).
Background situation
The background situation is the series of events leading up to the time in which the psalm is spoken. These are taken from the story triangle – whatever lies to the left of the star icon.
Psalm 38 and Absalom's Coup
While this psalm does not clearly state what specific historical situation led to the writing of this psalm, one potential explanation is found in the context of Absalom's coup (2 Sam 15-18). Some psalms which were written in specific contexts were later adapted for more corporate worship, not reducing their value or meaning, but broadening the application to be more applicable. In this way, the psalm can still be understood without the specific context, but understanding the event which sparked the writing of the psalm can shed a slightly different light on it. This is also true for Ps 38 and Absalom's coup.
If Absalom's coup is the inciting incident for this psalm, it could be that the superscription "to bring to remembrance" (לְהַזְכִּיר) indicates that this psalm is one way that David is remembering Absalom, a sort of memorial for him. The usage of זכר in the context of reminding following generations of someone is also found in the story of Absalom, when Absalom erects a pillar because "he said, 'I have no son to keep my name in remembrance (הַזְכִּיר).'"
With Absalom's coup in mind, the sin and iniquity that David is asking God to stop disciplining him in anger for would be his adultery with Bathsheba (vv. 2-3). When Nathan confronted David, he prophesied that evil would arise from David's own house and even gave specifics which were clearly fulfilled in Absalom's coup (2 Sam 12:11-12). So Absalom's coup is another form of discipline for David's sin with Bathsheba, even seven years later. That is a sin that David knows he is guilty of and so is being punished for.
David's sickness and disease (vv. 2-9) could be metaphorically referring to his suffering because his own son has betrayed him or even be more literal, referring to wounds he received in the uprising, like the stones that Shimei threw as he was cursing (2 Sam 16:13; more on that later). In v. 8 in particular, the word כֶּסֶל "sides" has a homonym: כֶּסֶל "confidence" (HALOT). Likewise, the participle נִקְלֶה "inflammation" comes from קלה "roast" also has a homonym: קלה "to become contemptible" (HALOT). While these words are not used in the context of 2 Samuel 15-18 and Absalom's coup, they could hint that those who used to be David's confidence have become contemptible, which in that story could refer to Ahithophel, who was a trusted counselor of David before he betrayed the king to support Absalom in return.
The phrase "there is no well-being (שלום) in my bones" (v. 4) could also be a play on words: there is no Solomon on the throne, and the son who is on the throne: Absalom, literally meaning "my father is peace" is not bringing peace either!
David's mourning and being contorted (v. 7) can be seen as David leaves Jerusalem: head covered and barefoot and weeping (2 Sam 15:30). The flight from Jerusalem was exhausting, which could also be inferred in "I have become weak and crushed completely" (v. 9; cf. 2 Sam 16:4).
The distance of his friends and relatives (v. 12) can be seen in two ways: (1) with the betrayal of Absalom, his own son, and also Ahithophel, David's trusted advisor and the potential betrayal of Mephibosheth (2 Sam 16:1-4) and (2) with the physical absence of Hushai, who was a loyal friend to David. David sent Hushai to Absalom's court to poison the counsel that Ahithophel gave (2 Sam 15:32-37). Though Hushai was still loyal to David, while David was running from Absalom they would be separated -- at a distance. Psalm 38 ends with ח֥וּשָׁה, Hushah "hurry!," which may hint at Hushai's name.
The discussion of David's disaster and treachery (v. 13) also makes sense in the context of a coup.
David's silence and deafness in vv. 14-15 could refer to one of two things. One, at the beginning of Absalom's coup. Absalom approaches the people as they come to bring their cases before the king, hears what they have to say, but then tells them there is no one who is available to hear their case, something the king should have been doing (2 Sam 15:2-4). In this situation, David has become deaf to the people's problems and mute in the fact that he was not responding to them. Two, after David left Jerusalem, one of Saul's household, Shimei, curses David, accusing him of being a man of bloodshed and usurping Saul's throne (a sin that others accuse him of, but was not actually a sin). David stops Joab from killing him, saying that the Lord may have told Shimei to curse him (2 Sam 16:5-12). David does not respond to Shimei's (false) accusations (see also v. 20), even though Shimei continued to follow and curse and throw stones at him. So vv. 14-15 could be a reference to how David has become like a mute person in the fact that he is not responding to Shimei's accusations. Shimei's accusations that David usurped Saul could lead to David questioning whether he had more sin that he needed to confess (v. 19).
Expanded paraphrase
The expanded paraphrase seeks to capture the implicit information within the text and make it explicit for readers today. It is based on the CBC translation and uses italic text to provide the most salient background information, presuppositions, entailments, and inferences.
(For more information, click "Expanded Paraphrase Legend" below.)
| Expanded paraphrase legend | |
|---|---|
| Close but Clear (CBC) translation | The CBC, our close but clear translation of the Hebrew, is represented in bold text. |
| Assumptions | Assumptions which provide background information, presuppositions, entailments, and inferences are represented in italics. |
v. 1
A psalm. By David. To bring David to God's remembrance so that he will act and help.
v. 2
YHWH, I have sinned, and I deserve to be rebuked and disciplined. But I ask that you do not rebuke me as a judge when you're angry, or discipline me when you're wrathful so that I do not die!
v. 3
For you have disciplined me as if with intense sickness. Your arrows which bring death and sickness have been shot into me in order to discipline me, and your hand has struck me and so I feel as if I have been injured.
v. 4
There is no sound spot in my flesh because of your anger and so every part of me is affected by your discipline and wrath. There is no well-being in my bones, the very core of my being, because of my sin, the reason why you are angry and why I am being disciplined and therefore the reason why I suffer. Therefore the very core of my being is in anguish.
v. 5
For my iniquities have fully gone over my head, overwhelming me. Like a heavy burden, they are utterly too heavy for me to handle even though I have tried. Without help, I will be crushed by them and die.
v. 6
Because of how long this suffering has gone on, My wounds have become foul with rot because of my folly.
v. 7
I have become completely contorted because of my pain. I have walked about constantly mourning because of my suffering.
v. 8
For my sides are full of inflammation, and there is no sound spot in my flesh.
v. 9
I have become weak and have been crushed completely. I have been groaning because of the severe suffering of my heart because of my pain and my sin.
v. 10
My Lord, everything I long for, especially relief from this suffering, is before you since you know the hearts of all, and my moaning is not hidden from you. Because you see what I long for and you are able to heal, you should help me. I have placed my situation and my longing before you and now I must wait for you to answer.
v. 11
My heart has been pounding. My strength has abandoned me, and the light of my eyes whose presence indicates life, even that is not with me, so I am close to death!
v. 12
Those who love me, my companions, are standing far away from my injury, and my relatives have stood at a distance because they see my disease as a judgment from YHWH because of my sin and want to distance themselves from that judgment. Those who are supposed to be close to me are abandoning me instead of helping and supporting me. I am alone.
v. 13
Because I am weak and my friends have abandoned me, my enemies have begun to take advantage of my weak state. And those who seek to take my life have set a trap, taking advantage of my weakness, and those who pursue my harm have been speaking of disaster, telling lies to destroy me, and they are constantly muttering treachery, covering up facts to hurt me.
v. 14
But I, like a deaf person, cannot hear their accusations. And [I am] like a mute person [who] cannot open his mouth. There is nothing I can do to defend myself without making the situation worse, so I have chosen to ignore them and remain silent.
v. 15
And so I have become like a man who does not hear and so has no way of responding to the accusations and who has no arguments in his mouth. So I must rely on others to defend my case.
v. 16
I cannot answer my enemies myself, but I will rely on you to speak for me. That's why, YHWH, I have hoped for you because I believe you are able to help and will act. You yourself are the one who must answer the accusations of my enemies, not me, my Lord, my God. You are the only one who can help.
v. 17
I have not spoken, for I thought that, even if I did, they would rejoice concerning me like they have in the past, mocking my feeble reply, [those who] have considered themselves superior to me when my feet slip, like they did when I sinned, leaving me vulnerable to attack.
v. 18
I have not spoken; for I am certain that I will stumble and so everyone will know I am still sick. They will think that you are still punishing me. And so I will be vulnerable to attack and any argument I make will still lead to my destruction. And my pain from my sin and discipline is always before me— yet another reason they will think you are still punishing me!
v. 19
Although I publicly confess my iniquity, I am still distressed about what will happen because of my sin since my enemies can use it against me to support their accusations. My confession will not change my situation; I'm still suffering and so everyone thinks that I still have sin to be punished for. My sin still feels unresolved!
v. 20
And those who are my enemies for no reason (they hate me even though I haven't sinned against them!) are mighty, but I am sick and weak. And those who hate me without cause are numerous. But I am alone and therefore defenseless so I cannot fight them. Because I haven't done anything against them and have confessed all the sin I am aware of, I don't think I have done anything to provoke these enemies. I don't deserve their hatred or their accusations!
v. 21
And because I am vulnerable and defenseless and they consider themselves superior to me and seek my destruction, those who repay with evil in response to good falsely accuse me in response to my pursuit of good. Even though I pursue good, they still attack me! They hope to destroy me with these accusations.
v. 22
I cannot answer them myself, so do not abandon me, YHWH, unlike how my strength has abandoned me! My God, do not be far from me unlike how my friends are far from me! You are the only one left who can answer for me!
v. 23
I need help quickly since I expect to stumble at any moment. So hurry to help me like I trust that you will, my Lord, my salvation!
Story Triangles
Assumptions Table
Bibliography
- Gunkel, Herman. 1998. An Introduction to the Psalms: The Genres of the Religious Lyric of Israel. Translated by James D. Nogalski. Macon, GA: Mercer University Press.
- Hupfeld, Hermann. 1868. Die Psalmen. Vol. 2. Gotha: Friedrich Andreas Perthes.
- Keel, Othmar. 1997. The Symbolism of the Biblical World: Ancient Near Eastern Iconography and the Book of Psalms. Winona Lake, Ind: Eisenbrauns.
- Ryken, Leland, Jim Wilhoit, Tremper Longman, Colin Duriez, Douglas Penney, and Daniel G. Reid, eds. 1998. Dictionary of Biblical Imagery. Downers Grove, Ill: InterVarsity Press.
- Smend, Rudolf. 1888. "Ueber das Ich der Psalmen." In Zeitschrift für die alttestamentliche Wissenschaft;; 8. Giessen: J. Ricker'sche Buchhandlung.