The Text of Ps 37:28

Psalm Overview

Exegetical issues for Psalm 37:

The Text, Grammar, and Meaning of Ps 37:20

The Text of Ps 37:28

The Text and Meaning of Ps 37:35b

Introduction

The Hebrew text of Ps 37:28 reads as follows:

כִּ֤י יְהוָ֨ה ׀ אֹ֘הֵ֤ב מִשְׁפָּ֗ט

וְלֹא־יַעֲזֹ֣ב אֶת־חֲ֭סִידָיו לְעוֹלָ֣ם נִשְׁמָ֑רוּ

וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת׃

The difficulty in this verse centers around the words לְעוֹלָ֣ם נִשְׁמָ֑רוּ. The ESV (representative of most modern translations) translates these words as They are preserved forever. Other translations, however, choose to emend the text. The NJB, for example, adopts as its Hebrew text עַוָּלִים לְעוֹלָם נִשְׁמָדוּ, which it translates as Evil-doers will perish eternally. Other translations appear to adopt a slightly different Hebrew text: עַוָּלִים נִשְׁמָדוּ (or perhaps עַוָּלִים נִצְמָתוּ): Wrongdoers will be destroyed (cf. BDS, DHH94I).

Argument Maps

Righteous protected forever (לְעוֹלָם נִשְׁמָרוּ)

Most modern translations follow the MT reading לְעוֹלָם נִשְׁמָרוּ. The ESV, for example, translates this line as "They are preserved forever" (cf. NLT, CEV, GNT, NET, NRSV, NJPS, LUT, NGÜ, HFA, ZÜR, GNB, EÜ, ELB, TOB, NBS, NVS78P, PDV2017, NFC, S21, RVR95, NIV, BTX4).

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[לְעוֹלָם נִשְׁמָרוּ]: The earliest recoverable form of the text is לְעוֹלָם נִשְׁמָרוּ ("they are guarded forever") (Barthélemy 2005, 222-224 \[A-rating\]) as the beginning of the ע strophe. #dispreferred
 - <Acrostic structure>: The reading לְעוֹלָם ruins the acrostic structure of Ps 37; a word beginning with ע must begin the ע strophe. 
  - <Prefix not a problem>: The לְ prefix poses no problem to the acrostic structure. To satisfy the requirements of the acrostic, it is enough that the word to which it is prefixed (עוֹלָם) begins with ע (cf. Ruiz 2009, 57-58 :M:). #dispreferred
   + [ת strophe in Ps 37]: The ת strophe in Ps 37 (vv. 39-40) begins with וּתְשׁוּעַת. #dispreferred
 + <4Q171>: The Qumran manuscript 4Q171, a commentary on Ps 37, appears to have read לעולם נשמרו (cf. Barthélemy 2005, 223; Ruiz 2009, 57-58 :C:). #dispreferred
  + [4Q171]: מש\[\פט ולוא יעזוב את חסידיו לעו\]\לם נשמרו וזרע ר\[\שעים נכרת (adapted from Strugnell 1970 :A:; cf. Barthélemy 2005, 223; Ruiz 2009, 57-58 :M:). #dispreferred
   - <ד, not ר>: The alleged ר in the word נשמדו is actually a ד, and 4Q171 reads נשמדו (Allegro 1968, 45; Strugnell 1970, 216 :A:; Pardee 1973, 165 :A:; García Martínez and Tigchelaar 1998, 346).
 + <Septuagint>: The parent text of the Septuagint read לְעוֹלָם נִשְׁמָרוּ. #dispreferred
  + [Septuagint]: εἰς τὸν αἰῶνα φυλαχθήσονται (Ps 36:28, Rahlfs 1931, cf. NETS). #dispreferred
   - <Doublet>: The Septuagint represents two different Hebrew readings. The words εἰς τὸν αἰῶνα φυλαχθήσονται represent לְעוֹלָם נִשְׁמָרוּ, and the words of the following line ἄνομοι δὲ ἐκδιωχθήσονται probably represent עַוָּלִים נִשׁמָדוּ (cf. Baethgen 1904, 107 :C:). It is likely that the Septuagint originally had only ἄνομοι δὲ ἐκδιωχθήσονται (from עַוָּלִים נִשְׁמָדוּ) and that the reading εἰς τὸν αἰῶνα φυλαχθήσονται (from לְעוֹלָם נִשְׁמָרוּ) was added to the text as a correction towards the Hebrew (cf. Barthélemy 2005, 223-224).
    + <Ra 2110>: The manuscript Ra 2110 (P.Bodmer XXIV) omits the line εἰς τὸν αἰῶνα φυλαχθήσονται.
     + [Ra 2110]: οτι κς αγαπα κρισιν : κ\[αι\] ουκ ενκαταλιψει τους οσιους αυτου : α\[νομοι\] εκδικηθησονται και σπερμα ασεβω\[ν\] εζολεθρευθησεται (cf. Kasser and Testuz 1967, 79).
    <_ <Still a witness>: Even if the Septuagint did not originally have εἰς τὸν αἰῶνα φυλαχθήσονται, this reading must have been inserted at a very early period, since it is found throughout the manuscript tradition. Thus, the Septuagint's manuscript tradition provides early evidence for the Hebrew reading לְעוֹלָם נִשְׁמָרוּ. #dispreferred
 + <MT and other textual witnesses>: Other witnesses to the text, including the Peshitta, Jerome (iuxta Hebr.), the Targum, and the MT, support the reading לְעוֹלָם נִשְׁמָרוּ. #dispreferred
  + [MT]: וְלֹא־יַעֲזֹ֣ב אֶת־חֲ֭סִידָיו לְעוֹלָ֣ם נִשְׁמָ֑רוּ #dispreferred
   <_ <Different division>: The MT supports the reading לְעוֹלָם נִשְׁמָרוּ, but it does not support dividing the text such that this clause begins the ע strophe. In the MT, the clause is closely bound to the preceding clause וְלֹא־יַעֲזֹ֣ב אֶת־חֲ֭סִידָיו (separated only by a relatively weak disjunctive accent).
  + [Other textual witnesses]: Peshitta: ܐܠܐ ܠܥܠܡ ܡܢܛܪ ܠܗܘܢ܂; Jerome: in aeternum custoditi sunt; Targum: לעלם מנטרין; MT: לְעוֹלָ֣ם נִשְׁמָ֑רוּ #dispreferred
 + <Context>:  The reading "לעולם נשׁמרו forms a continuation that is more naturally brought about by the context and perfectly logical" (Keil and Delitzsch 1996, 286 :C:). #dispreferred
  + [v. 28bc]: "...he will not forsake his saints. They are preserved forever..." (Ps 37:28bc) #dispreferred

Wicked destroyed forever (עַוָּלִים לְעוֹלָם נִשְׁמָדוּ)

A few translations follow the Hebrew text which is proposed, for example, in the BHS apparatus: עַוָּלִים לְעוֹלָם נִשְׁמָדוּ. The NJB, for example, says, "Evil-doers will perish eternally."

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[עַוָּלִים לְעוֹלָם נִשְׁמָדוּ]: The earliest recoverable form of the text is עַוָּלִים לְעוֹלָם נִשְׁמָדוּ ("the wicked are destroyed forever") (BHS). #dispreferred
 + <4Q171>: The Qumran manuscript 4Q171, a commentary on Ps 37, probably read עולים לעולם נשמדו in its lemma (Allegro 1968, 45). The word עולים can be reconstructed to fill the lacuna, and the word נשמדו is clearly visible. #dispreferred
  + [4Q171 (Allegro)]: מש\[\פט עולים לעו\]\לם נשמדו וזרע ר\[\שעים נכרת #dispreferred
   - <Baseless reconstruction>: There is no basis for reconstructing the letters פט עולים לעו in the lacuna.
    + <Commentary>: Nothing in the following commentary suggests the reading עולים.
    + <Space>: The gap between \[\מש\[\פט and לעו\]\לם נשמדו is "certainly longer" than what the reconstruction assumes (Strugnell 1970, 215-216 :A:; cf. Pardee 1973, 165, 187 :A:).
   - <ר, not ד>: The alleged ד in the word נשמדו is actually a ר, and 4Q171 reads נשמרו (Barthélemy 2005, 223; Ruiz 2009, 57-58 :M:).
    + [ר vs ד]: The ר in נשמרו looks exactly like the ר in the following word, זרעו, and it differs from the letter ד elsewhere in the manuscript (e.g., תדבר at the end of line 4, column 4) (Barthélemy 2005, 223; Ruiz 2009, 57-58 :M:).
 + <Parallelism (vv. 28cd-29)>: The reading "the wicked are destroyed forever" (v. 28c) would fit well with the parallel line in v. 28d ("the offspring of the wicked are cut off" (וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת), and this pair of lines about the wicked would then match the pair of lines about the righteous in the following verse (v. 29). #dispreferred
  + <Ps 37:38>: The same two verbs (נשׁמד and נכרת) are parallel in v. 38 of the same psalm. #dispreferred
   + [Ps 37:38]: "But transgressors shall be altogether destroyed (נִשְׁמְדוּ); the future of the wicked shall be cut off (נִכְרָתָה)" (Ps 37:38, ESV). #dispreferred
 + <Acrostic structure>: The reading עַוָּלִים restores the otherwise disturbed acrostic structure by having a word that begins with ע at the beginning of the line. #dispreferred
 + <Septuagint>: The Septuagint represents two different Hebrew readings. The words εἰς τὸν αἰῶνα φυλαχθήσονται represent לְעוֹלָם נִשְׁמָרוּ, and the words of the following line ἄνομοι δὲ ἐκδιωχθήσονται represent עַוָּלִים נִשְׁמָדוּ (cf. Baethgen 1904, 107 :C:). It is likely that the Septuagint originally had only ἄνομοι δὲ ἐκδιωχθήσονται (from עַוָּלִים נִשְׁמָדוּ) and that the reading εἰς τὸν αἰῶνα φυλαχθήσονται (from לְעוֹלָם נִשְׁמָרוּ) was added to the text as a correction towards the Hebrew (cf. Barthélemy 2005, 223-224). #dispreferred
  + [Septuagint]: εἰς τὸν αἰῶνα φυλαχθήσονται. ἄνομοι δὲ ἐκδιωχθήσονται (Ps 36:28, Rahlfs 1931, cf. NETS). #dispreferred
   - <ἄμωμοι ἐκδικηθήσονται>: The reading ἄνομοι δὲ ἐκδιωχθήσονται is an inner-Greek corruption. The original Greek text probably read ἄμωμοι ἐκδικηθήσονται ("the blameless will be avenged") (Dorival 2021, 437-8 :C:).
    + [ἄμωμοι ἐκδικηθήσονται]: Lower Egyptian witnesses: Codex Sinaiticus, Codex Vaticanus, Bohairic translation; Upper Egyptian witnesses: Sahidic; Ra 2110; cf. Ra 2013. Only the Western and Byzantine (Lucianic) text families support the reading ἄνομοι δὲ ἐκδιωχθήσονται (see apparatus in Rahlfs 1931).
  + <Ra 2110>: The manuscript Ra 2110 (P.Bodmer XXIV) reads ανομοι εκδικηθησονται and omits the line εἰς τὸν αἰῶνα φυλαχθήσονται. #dispreferred
   + [Ra 2110]: οτι κς αγαπα κρισιν : κ\[αι\] ουκ ενκαταλιψει τους οσιους αυτου : α\[νομοι\] εκδικηθησονται και σπερμα ασεβω\[ν\] εζολεθρευθησεται (cf. Kasser and Testuz 1967, 79). #dispreferred
    - <αμωμοι>: Because Ra 2110 has the verb εκδικηθησονται (rather than εκδιωχθησονται) and because most other Egyptian witnesses read αμωμοι (or αγιοι) the reconstructed text should probably be αμωμοι, not ανομοι (Dorival 2021, 438 :C:).
  - <ἄνομος ≠ עול>: In the Psalter, the word ἄνομος never corresponds to a word from the root עול (Barthélemy 2005, 224).
   <_ <ἀνομία for עָוֶל/עַוְלָה>: The translators frequently use the related word ἀνομία to translate words from the root עול (i.e., עָוֶל/עַוְלָה). #dispreferred
    + [ἀνομία for עָוֶל/עַוְלָה]: τοὺς ποιοῦντας τὴν ἀνομίαν = בְּעֹשֵׂי עַוְלָה (Ps 36\[37\]:1; cf. Pss 53:1; 89:23; 107:42; 119:3; 125:3 (Hebrew numbering). #dispreferred
   <_ <ἄνομος in the Psalter>: In the Greek Psalter, ἄνομος is used to translate a variety of terms for wicked people and corresponds to no one word in particular. #dispreferred
    + [ἄνομος in the Psalter]: E.g., Ps 51:15 (פשׁעים); Ps 73:3 (הוללים); Ps 104:35 (רשעים) (Hebrew numbering). #dispreferred
  - <ἐκδιώκω for צמת>: The word ἐκδιωχθήσονται in the Septuagint probably reflects the Hebrew word נצמתו (cf. נִצְמָ֑תוּ in Job 6:17), not נשמדו (cf. Rahlfs 1931, 138; Jones 2019, 174 :A:).
   + [ἐκδιώκω for צמת]: Pss 69:5 (מַצְמִיתַי = οἱ ἐκδιώκοντές με); 101:5 (אַצְמִית = ἐξεδίωκον) (Hebrew numbering).
   + <ἐκδιώκω ≠ שׁמד>: The Septuagint never uses ἐκδιώκω to translate שׁמד (Dorival 2021, 437-8 :C:). Rather, Septuagint Psalms consistently uses the verb ἐξολεθρεύω to translate שׁמד.
    + [ἐξολεθρεύω for שׁמד]: Ps 37:38; 83:11; 92:8; 106:23, 34; 145:20 (Hebrew numbering).
    <_ <Synonyms>: The verb שׁמד and the verb צמת are close synonyms. Both verbs refer to a "causative action by which humans, deities, or events... remove humans... from existence" (SDBH). And the Greek translator is characteristically free with the translation of synonyms. E.g., צמת is even more frequently translated with ἐξολεθρεύω, just like שׁמד (see Pss 18:41; 54:7; 73:27; 101:5; 143:12). #dispreferred
  <_ <Not עולים לעולם נשמדו>: According to this view, the parent text of the Septuagint read עולים נשמדו, not עולים לעולם נשמדו. 
   <_ <Too short>: The Hebrew text עולים נשמדו is too short, and so the original text must have read עולים לעולם נשמדו (Baethgen 1904, 107 :C:). #dispreferred

Wicked destroyed (עַוָּלִים נִשְׁמָדוּ) (preferred)

Some translations appear to represent a view which is similar to the previous view: "Wrongdoers will be destroyed" (cf. BDS, DHH94I). These translations seem to read either עַוָּלִים נִשְׁמָדוּ or עַוָּלִים נִצְמָתוּ. The following argument map will assume the reading עַוָּלִים נִשְׁמָדוּ. Thus, the only difference between this view and the previous view is the omission of the prepositional phrase לְעוֹלָם.

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[עַוָּלִים נִשְׁמָדוּ]: The earliest recoverable form of the text is עַוָּלִים נִשְׁמָדוּ ("the wicked are destroyed").
 + <Septuagint>: The Septuagint represents two different Hebrew readings. The words εἰς τὸν αἰῶνα φυλαχθήσονται represent לְעוֹלָם נִשְׁמָרוּ, and the words of the following line ἄνομοι δὲ ἐκδιωχθήσονται represent עַוָּלִים נִשְׁמָדוּ. It is likely that the Septuagint originally had only ἄνομοι δὲ ἐκδιωχθήσονται (from עַוָּלִים נִשְׁמָדוּ) and that the reading εἰς τὸν αἰῶνα φυλαχθήσονται (from לְעוֹלָם נִשְׁמָרוּ) was added to the text as a correction towards the Hebrew (cf. Barthélemy 2005, 223-224; Rahlfs 1931, 138).
  + [Septuagint]: εἰς τὸν αἰῶνα φυλαχθήσονται. ἄνομοι δὲ ἐκδιωχθήσονται (Ps 36:28, Rahlfs 1931, cf. NETS).
   - <ἄμωμοι ἐκδικηθήσονται>: The reading ἄνομοι δὲ ἐκδιωχθήσονται is an inner-Greek corruption. The original Greek text probably read ἄμωμοι ἐκδικηθήσονται ("the blameless will be avenged") (Dorival 2021, 437-8 :C:). #dispreferred
    + [ἄμωμοι ἐκδικηθήσονται]: Lower Egyptian witnesses: Codex Sinaiticus, Codex Vaticanus, Bohairic translation; Upper Egyptian witnesses: Sahidic; Ra 2110; cf. Ra 2013. Only the Western and Byzantine (Lucianic) text families support the reading ἄνομοι δὲ ἐκδιωχθήσονται (see apparatus in Rahlfs 1931). #dispreferred
  + <Ra 2110>: The manuscript Ra 2110 (P.Bodmer XXIV) reads ανομοι εκδικηθησονται and omits the line εἰς τὸν αἰῶνα φυλαχθήσονται.
   + [Ra 2110]: οτι κς αγαπα κρισιν : κ\[αι\] ουκ ενκαταλιψει τους οσιους αυτου : α\[νομοι\] εκδικηθησονται και σπερμα ασεβω\[ν\] εζολεθρευθησεται (cf. Kasser and Testuz 1967, 79).
    - <αμωμοι>: Because Ra 2110 has the verb εκδικηθησονται (rather than εκδιωχθησονται) and because most other Egyptian witnesses read αμωμοι (or αγιοι) the reconstructed text should probably be αμωμοι, not ανομοι (Dorival 2021, 438 :C:). #dispreferred
  - <ἄνομος ≠ עול>: In the Psalter, the word ἄνομος never corresponds to a word from the root עול (Barthélemy 2005, 224).
   <_ <ἀνομία for עָוֶל/עַוְלָה>: The translators frequently use the related word ἀνομία to translate words from the root עול (i.e., עָוֶל/עַוְלָה). #dispreferred
    + [ἀνομία for עָוֶל/עַוְלָה]: τοὺς ποιοῦντας τὴν ἀνομίαν = בְּעֹשֵׂי עַוְלָה (Ps 36\[37\]:1; cf. Pss 53:1; 89:23; 107:42; 119:3; 125:3 (Hebrew numbering). #dispreferred
   <_ <ἄνομος in the Psalter>: In the Greek Psalter, ἄνομος is used to translate a variety of terms for wicked people and corresponds to no one word in particular. #dispreferred
    + [ἄνομος in the Psalter]: E.g., Ps 51:15 (פשׁעים); Ps 73:3 (הוללים); Ps 104:35 (רשעים) (Hebrew numbering). #dispreferred
  - <ἐκδιώκω for צמת>: The word ἐκδιωχθήσονται in the Septuagint probably reflects the Hebrew word נצמתו (cf. נִצְמָ֑תוּ in Job 6:17), not נשמדו (cf. Rahlfs 1931, 138; Jones 2019, 174 :A:).#dispreferred
   + [ἐκδιώκω for צמת]: Pss 69:5 (מַצְמִיתַי = οἱ ἐκδιώκοντές με); 101:5 (אַצְמִית = ἐξεδίωκον) (Hebrew numbering).#dispreferred
   + <ἐκδιώκω ≠ שׁמד>: The Septuagint never uses ἐκδιώκω to translate שׁמד (Dorival 2021, 437-8 :C:). Rather, Septuagint Psalms consistently uses the verb ἐξολεθρεύω to translate שׁמד.#dispreferred
    + [ἐξολεθρεύω for שׁמד]: Ps 37:38; 83:11; 92:8; 106:23, 34; 145:20 (Hebrew numbering).#dispreferred
    <_ <Synonyms>: The verb שׁמד and the verb צמת are close synonyms. Both verbs refer to a "causative action by which humans, deities, or events... remove humans... from existence" (SDBH). And the Greek translator is characteristically free with the translation of synonyms. E.g., צמת is even more frequently translated with ἐξολεθρεύω, just like שׁמד (see Pss 18:41; 54:7; 73:27; 101:5; 143:12).
 + <Parallelism (vv. 28cd-29)>: The reading "the wicked are destroyed" (v. 28c) would fit well with the parallel line in v. 28d ("the offspring of the wicked are cut off" (וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת), and this pair of lines about the wicked would then match the pair of lines about the righteous in the following verse (v. 29).
 + <Acrostic structure>: The reading עַוָּלִים restores the otherwise disturbed acrostic structure by having a word that begins with ע at the beginning of the line.
 + <Explains לְעוֹלָם נִשְׁמָרוּ>: The reading עַוָּלִים נִשְׁמָדוּ explains the reading לְעוֹלָם נִשְׁמָרוּ in the MT and other witnesses.
  + <עַוָּלִים נִשְׁמָדוּ to לְעוֹלָם נִשְׁמָרוּ>: The ד in נִשְׁמָדוּ was confused for a ר, and so the text became נִשְׁמָרוּ. And because it makes no sense for עַוָּלִם to be the subjects of נִשְׁמָרוּ, the word עַוָּלִם came to be vocalized/understood as עוֹלָם. Finally, because adverbial לְעוֹלָם is more common than adverbial עוֹלָם, the text was changed to לְעוֹלָם נִשְׁמָרוּ.

Conclusion (C)

Two factors make this issue especially complex: (1) the uncertainty of the reading of 4Q171, and (2) the uncertainty of the Septuagint's text. In light of this complexity (and without yet having a full critical edition of the Septuagint Psalter), the conclusion put forward here is only tentative.

With regard to 4Q171, although Barthélemy has argued that it reads נשמרו, the editions are probably correct to read נשמדו (so Allegro, Strugnell, Pardee). With regard to the Septuagint, the text in Rahlfs edition (εἰς τὸν αἰῶνα φυλαχθήσονται. ἄνομοι δὲ ἐκδιωχθήσονται) is probably a doublet, i.e., each of these two lines translates the same Hebrew line: the words εἰς τὸν αἰῶνα φυλαχθήσονται translate לְעוֹלָם נִשְׁמָרוּ (the reading of the MT), and the words ἄνομοι δὲ ἐκδιωχθήσονται (assuming the text in Rahlfs' edition is correct) translate עַוָּלִם נִשְׁמָדוּ. The first of these Greek lines, εἰς τὸν αἰῶνα φυλαχθήσονται, is omitted from the text of Ra 2110 and might be a secondary addition to the Septuagint—a correction towards the Hebrew text attested by the MT (so Barthélemy). If this is correct, then the second of these Greek lines probably constitutes the original Greek text.

There are good reasons to think that the earliest reading of Ps 37:28c is עַוָּלִם נִשְׁמָדוּ. In the first place, this reading appears to be supported by the oldest witnesses (4Q171 and LXX). It also explains how the other readings came about. The development of the text might have looked something like the following:

1. The original text read עַוָּלִם נִשְׁמָדוּ (so probably LXX and 4Q171).
2. The ד in נִשְׁמָדוּ was confused for a ר, and so the text became נִשְׁמָרוּ.
3. Because it makes no sense for עַוָּלִם to be the subject of נִשְׁמָרוּ, the word עַוָּלִם came to be vocalized/understood as עוֹלָם.
4. Because adverbial לְעוֹלָם is more common than adverbial עוֹלָם, the text was changed to לְעוֹלָם נִשְׁמָרוּ.

By contrast, it is difficult to explain how the reading לְעוֹלָם נִשְׁמָרוּ would have led to the reading עַוָּלִם נִשְׁמָדוּ.

The second reason for adopting עַוָּלִם נִשְׁמָדוּ as the earlier reading is that it fits well in the context. It restores the otherwise disturbed acrostic structure by having a word that begins with ע at the beginning of the line. It also fits well with the parallel line in v. 28d ("the offspring of the wicked are cut off" (וְזֶ֖רַע רְשָׁעִ֣ים נִכְרָֽת). This pair of lines about the wicked (v. 28cd) also matches the pair of lines about the righteous in the following verse (v. 29).

Research

Dead Sea Scrolls

• 4Q171 lemma: מש[פט ולוא יעזוב את חסידיו לעו]לם נשמדו וזרע ר[שעים נכרת
  • "jus[tice and does not desert his devout ones. For e]ver they shall be annihilated and the offspring of the wi[cked will be cut off."
  • See the relevant portion of the manuscript here.

Translations

Ancient

• LXX: ὅτι κύριος ἀγαπᾷ κρίσιν | καὶ οὐκ ἐγκαταλείψει τοὺς ὁσίους αὐτοῦ, | εἰς τὸν αἰῶνα φυλαχθήσονται. | ἄνομοι δὲ ἐκδιωχθήσονται, | καὶ σπέρμα ἀσεβῶν ἐξολεθρευθήσεται.
  • "Because the Lord loves justice | and will not forsake his devout, | they shall be kept safe forever. | But the lawless shall be chased away, and the offspring of the impious shall be destroyed."
• Peshitta:ܡܛܠ ܕܡܪܝܐ ܕܝܢܐ ܪܚܡ܂ ܘܠܐ ܫܒܩ ܠܙܕܝܩ̈ܘܗܝ܂ ܐܠܐ ܠܥܠܡ ܡܢܛܪ ܠܗܘܢ܂ ܘܙܪܥܗܘܢ ܕܪ̈ܫܝܥܐ ܡܘܒܕ܂
  • "For the Lord loves justice; he does not abandon his righteous ones, but preserves them forever. But he destroys the descendants of the wicked."
• Jerome (iuxta Hebr.): quia Dominus diligit iudicum | et non derelinquet santos suos | in aeternum custoditi sunt | et semen impiorum periit.
  • "for the Lord loves justice, and he will not abandon his holy ones. They are guarded forever, and the seed of the wicked perished."
• Targum: ארום ייי רחים דינא ולא ישבוק ית חסידוי לעלם מנטרין ובניהון דרשיעיא ישתצון׃
  • "For the Lord loves justice, and he will not forsake his devout ones; they are preserved forever, but the sons of the wicked will be destroyed."

Modern

Righteous protected forever (לְעוֹלָם נִשְׁמָרוּ)

• He will keep them safe forever (NLT)
• He always protects them (CEV)
• They are preserved forever (ESV)
• He protects them forever (GNT)
• They are permanently secure (NET)
• The righteous shall be kept safe forever (NRSV)
• They are preserved forever (NJPS)
• Ewiglich werden sie bewahrt (LUT)
• In Ewigkeit werden sie bewahrt (NGÜ)
• Für alle Zeiten beschützt er Menschen wie ihn (HFA)
• auf ewig sind sie behütet (ZÜR)
• für alle Zeiten beschützt er sie (GNB)
• auf immer werden sie bewahrt (EÜ)
• ewig werden sie bewahrt (ELB)
• Il les garde toujours (TOB)
• ils sont toujours sous sa garde (NBS)
• Ils sont toujours sous sa garde (NVS78P)
• Il les garde pour toujours (PDV2017)
• Il les garde pour toujours (NFC)
• ils sont toujours sous sa garde (S21)
• Para siempre serán guardados (RVR95)
• El Señor los protegerá para siempre (NVI)
• Para siempre serán guardados (BTX4)

Wicked destroyed forever (עַוָּלִים לְעוֹלָם נִשְׁמָדוּ)

• Evil-doers will perish eternally (NJB)
• The lawless are banished forever (NEB)?
• The lawless are banished forever (REB)?
• Wrongdoers will be completely destroyed (NIV)?

Wicked destroyed (עַוָּלִים נִשְׁמָדוּ/נִצְמָתוּ)

• mais les malfaisants seront supprimés (BDS)?
• pero destruye a los malvados (DHH)?

Secondary Literature

Allegro, J. M. 1954. “A Newly-Discovered Fragment of a Commentary on Psalm XXXVII from Qumrân.” Palestine Exploration Quarterly 86 (2): 69–75.

Allegro, John M., ed. 1968. Qumrân Cave 4 (4Q158-4Q186). Vol. 1. DJD 5. Oxford: Clarendon Press.

Barthélemy, Dominique. 2005. Critique Textuelle de l’Ancien Testament. Vol. Tome 4: Psaumes. Fribourg, Switzerland: Academic Press.

Baethgen, Friedrich. 1904. Die Psalmen. Göttingen: Vandenhoeck und Ruprecht.

L. H. Brockington. 1973. The Hebrew Text of the Old Testament: The Readings Adopted by the Translators of the New English Bible.

Dorival, Gilles. 2021. Les Psaumes. Edited by Monique Alexandre and Marguerite Harl. Vol. 1. La Bible d’Alexandrie 20. Paris: Cerf.

García Martínez, Florentino, and Eibert J. C. Tigchelaar. 1997. The Dead Sea Scrolls Study Edition. Vol. 1. Leiden: Brill.

Jones, Scott C. 2019. “Psalm 37 and the Devotionalization of Instruction in the Postexilic Period.” In Prayers and the Construction of Israelite Identity, edited by Susanne Gillmayr-Bucher, 167–87. Ancient Israel and Its Literature 35. Atlanta: SBL Press.

Kasser, Rudolph, and Michel Testuz, eds. 1967. Papyrus Bodmer XXIV. Switzerland: Bibliotheca Bodmeriana.

Keil and Delitzsch 1996. Commentary on the Old Testament. Peabody, MA: Hendrickson.

Pardee, Dennis. 1973. “A Restudy of the Commentary on Psalm 37 from Qumran Cave 4 (Discoveries in the Judaean Desert of Jordan, Vol. V No. 171).” Revue de Qumrân 8 (2 (30)): 163–94.

Rahlfs, Alfred. 1931. Psalmi Cum Odis. Göttingen: Vandenhoeck & Ruprecht.

Ruiz, Eleuterio Ramón. 2009. Los pobres tomarán posesión de la tierra: el Salmo 37 y su orientación escatológica. Estella (Navarra): Verbo Divino.

Strugnell, John. 1970. “Notes in Marge Du Volume V Des « Discoveries in the Judaean Desert of Jordan ».” Revue de Qumrân 7 (2 (26)): 163–276.

References

37:28 Approved