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Psalms 37:10-40

Context

37:10 Evil men will soon disappear;¹

you will stare at the spot where they once were, but they will be gone.²

37:11 But the oppressed will possess the land

and enjoy great prosperity.³

37:12 Evil men plot against the godly⁴

and viciously attack them.⁵

37:13 The Lord laughs in disgust⁶ at them,

for he knows that their day is coming.⁷

37:14 Evil men draw their swords

and prepare their bows,

to bring down⁸ the oppressed and needy,

and to slaughter those who are godly.⁹

37:15 Their swords will pierce¹⁰ their own hearts,

and their bows will be broken.

37:16 The little bit that a godly man owns is better than

the wealth of many evil men,¹¹

37:17 for evil men will lose their power,¹²

but the Lord sustains¹³ the godly.

37:18 The Lord watches over the innocent day by day¹⁴

and they possess a permanent inheritance.¹⁵

37:19 They will not be ashamed when hard times come;¹⁶

when famine comes they will have enough to eat.¹⁷

37:20 But¹⁸ evil men will die;

the Lord’s enemies will be incinerated¹⁹ –

they will go up in smoke.²⁰

37:21 Evil men borrow, but do not repay their debt,

but the godly show compassion and are generous.²¹

37:22 Surely²² those favored by the Lord²³ will possess the land,

but those rejected²⁴ by him will be wiped out.²⁵

37:23 The Lord grants success to the one

whose behavior he finds commendable.²⁶

37:24 Even if²⁷ he trips, he will not fall headlong,²⁸

for the Lord holds²⁹ his hand.

37:25 I was once young, now I am old.

I have never seen a godly man abandoned,

or his children³⁰ forced to search for food.³¹

37:26 All day long he shows compassion and lends to others,³²

and his children³³ are blessed.

37:27 Turn away from evil! Do what is right!³⁴

Then you will enjoy lasting security.³⁵

37:28 For the Lord promotes³⁶ justice,

and never abandons³⁷ his faithful followers.

They are permanently secure,³⁸

but the children³⁹ of evil men are wiped out.⁴⁰

37:29 The godly will possess the land

and will dwell in it permanently.

37:30 The godly speak wise words

and promote justice.⁴¹

37:31 The law of their God controls their thinking;⁴²

their⁴³ feet do not slip.

37:32 Evil men set an ambush for the godly

and try to kill them.⁴⁴

37:33 But the Lord does not surrender the godly,

or allow them to be condemned in a court of law.⁴⁵

37:34 Rely⁴⁶ on the Lord! Obey his commands!⁴⁷

Then he will permit you⁴⁸ to possess the land;

you will see the demise of evil men.⁴⁹

37:35 I have seen ruthless evil men⁵⁰

growing in influence, like a green tree grows in its native soil.⁵¹

37:36 But then one passes by, and suddenly they have disappeared!⁵²

I looked for them, but they could not be found.

37:37 Take note of the one who has integrity! Observe the godly!⁵³

For the one who promotes peace has a future.⁵⁴

37:38 Sinful rebels are totally destroyed;⁵⁵

evil men have no future.⁵⁶

37:39 But the Lord delivers the godly;⁵⁷

he protects them in times of trouble.⁵⁸

37:40 The Lord helps them and rescues them;

he rescues them from evil men and delivers them,⁵⁹

for they seek his protection.

[37:10] ¹tn Heb “and yet, a little, there will be no wicked [one].”

[37:10] ²tn Heb “and you will carefully look upon his place, but he will not be [there].” The singular is used here in a representative sense; the typical evildoer is in view.

[37:11] ³tn Heb “and they will take delight in (see v. 4) abundance of peace.”

[37:12] ⁴tn Or “innocent.” The singular is used here in a representative sense; the typical evildoer and the typical godly individual are in view.

[37:12] ⁵tn Heb “and gnashes at him with his teeth” (see Ps 35:16). The language may picture the evil men as wild animals. The active participles in v. 12 are used for purposes of dramatic description.

[37:13] ⁶tn Heb “laughs.” As the next line indicates, this refers to derisive laughter (see 2:4). The Hebrew imperfect verbal form describes the action from the perspective of an eye-witness who is watching the divine response as it unfolds before his eyes.

[37:13] ⁷tn Heb “for he sees that his day is coming.” As the following context makes clear (vv. 15, 17, 19-20), “his day” refers to the time when God will destroy evildoers.

[37:14] ⁸tn Heb “to cause to fall.”

[37:14] ⁹tn Heb “the upright in way,” i.e., those who lead godly lives.

[37:15] ¹⁰tn Heb “enter into.”

[37:16] ¹¹tn Heb “Better [is] a little to the godly one than the wealth of many evil ones.” The following verses explain why this is true. Though a godly individual may seem to have only meager possessions, he always has what he needs and will eventually possess the land. The wicked may prosper for a brief time, but will eventually be destroyed by divine judgment and lose everything.

[37:17] ¹²tn Heb “for the arms of the evil ones will be broken.”

[37:17] ¹³tn The active participle here indicates this is characteristically true.

[37:18] ¹⁴tn Heb “the Lord knows the days of the innocent ones.” He “knows” their days in the sense that he is intimately aware of and involved in their daily struggles. He meets their needs and sustains them.

[37:18] ¹⁵tn Heb “and their inheritance is forever.”

[37:19] ¹⁶tn Heb “in a time of trouble.”

[37:19] ¹⁷tn Heb “in days of famine they will be satisfied.”

[37:20] ¹⁸tn Or “for,” but Hebrew כי in this case would have to extend all the way back to v. 17a. Another option is to understand the particle as asseverative, “surely” (see v. 22).

[37:20] ¹⁹tc The meaning of the MT (כִּיקַר כָּרִים [kiqar karim], “like what is precious among the pastures/rams”) is uncertain. One possibility is to take the noun כָּרִים as “pastures” and interpret “what is precious” as referring to flowers that blossom but then quickly disappear (see v. 2 and BDB 430 s.v. יָקָר 3). If כָּרִים is taken as “rams,” then “what is precious” might refer to the choicest portions of rams. The present translation follows a reading in the Dead Sea Scrolls (4QpPs37), כיקוד כורם (“like the burning of an oven”). The next line, which pictures the Lord’s enemies being consumed in smoke, supports this reading, which assumes confusion of the Hebrew letters resh (ר) and dalet (ד) at the end of the first word in the sequence.

[37:20] ²⁰tn Heb “they perish in smoke, they perish.” In addition to repeating the verb for emphasis, the psalmist uses the perfect form of the verb to picture the enemies’ demise as if it had already taken place. In this way he draws attention to the certitude of their judgment.

[37:21] ²¹tn Heb “an evil [man] borrows and does not repay; but a godly [man] is gracious and gives.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The three active participles and one imperfect (“repay”) draw attention to the characteristic behavior of the two types.

[37:22] ²²tn The particle כִּי is best understood as asseverative or emphatic here.

[37:22] ²³tn Heb “those blessed by him.” The pronoun “him” must refer to the Lord (see vv. 20, 23), so the referent has been specified in the translation for clarity.

[37:22] ²⁴tn Heb “cursed.”

[37:22] ²⁵tn Or “cut off”; or “removed” (see v. 9).

[37:23] ²⁶tn Heb “from the Lord the steps of a man are established, and in his way he delights.” The second line qualifies the first. The man whose behavior is commendable in God’s sight is the one whose ways are established by God. Another option is that the second line refers to the godly man delighting in God’s “way,” namely the lifestyle which he prescribes for men. In this case one might translate, “The Lord grants success to the one who desires to obey his commands.”

[37:24] ²⁷tn Other translation options for כִּי in this context are “when” (so NASB) or “though” (so NEB, NIV, NRSV).

[37:24] ²⁸tn Heb “be hurled down.”

[37:24] ²⁹tn The active participle indicates this is characteristically true. See v. 17.

[37:25] ³⁰tn Or “offspring”; Heb “seed.”

[37:25] ³¹tn Heb “or his offspring searching for food.” The expression “search for food” also appears in Lam 1:11, where Jerusalem’s refugees are forced to search for food and to trade their valuable possessions for something to eat.

[37:26] ³²tn The active participles describe characteristic behavior.

[37:26] ³³tn Or “offspring”; Heb “seed.”

[37:27] ³⁴tn Or “Do good!” The imperatives are singular (see v. 1).

[37:27] ³⁵tn Heb “and dwell permanently.” The imperative with vav (ו) is best taken here as a result clause after the preceding imperatives.

[37:28] ³⁶tn Heb “loves.” The verb “loves” is here metonymic; the Lord’s commitment to principles of justice causes him to actively promote these principles as he governs the world. The active participle describes characteristic behavior.

[37:28] ³⁷tn The imperfect verbal form draws attention to this generalizing statement.

[37:28] ³⁸tn Or “protected forever.”

[37:28] ³⁹tn Or “offspring”; Heb “seed.”

[37:28] ⁴⁰tn Or “cut off”; or “removed.” The perfect verbal forms in v. 28b state general truths.

[37:30] ⁴¹tn Heb “The mouth of the godly [one] utters wisdom, and his tongue speaks justice.” The singular form is used in a representative sense; the typical godly individual is in view. The imperfect verbal forms draw attention to the characteristic behavior of the godly.

[37:31] ⁴²tn Heb “the law of his God [is] in his heart.” The “heart” is here the seat of one’s thoughts and motives.

[37:31] ⁴³tn Heb “his.” The pronoun has been translated as plural to agree with the representative or typical “godly” in v. 30.

[37:32] ⁴⁴tn Heb “an evil [one] watches the godly [one] and seeks to kill him.” The singular forms are used in a representative sense; the typical evildoer and godly individual are in view. The active participles describe characteristic behavior.

[37:33] ⁴⁵tn Heb “the Lord does not abandon him into his hand or condemn him when he is judged.” The imperfects draw attention to the Lord’s characteristic behavior in this regard.

[37:34] ⁴⁶tn Or “wait.”

[37:34] ⁴⁷tn Heb “keep his way.” The Lord’s “way” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[37:34] ⁴⁸tn Heb “and he will lift you up.” The prefixed verbal form with vav (ו) is best taken here as a result clause following the imperatives in the preceding lines.

[37:34] ⁴⁹tn Heb “when evil men are cut off you will see.”

[37:35] ⁵⁰tn The Hebrew uses the representative singular again here.

[37:35] ⁵¹tn Heb “being exposed [?] like a native, luxuriant.” The Hebrew form מִתְעָרֶה (mit’areh) appears to be a Hitpael participle from עָרָה (’arah, “be exposed”), but this makes no sense in this context. Perhaps the form is a dialectal variant of מִתְעָלָה (“giving oneself an air of importance”; see Jer 51:3), from עָלָה (’alah, “go up”; see P. C. Craigie, Psalms 1-50 [WBC], 296). The noun אֶזְרָח (’ezrakh, “native, full citizen”) refers elsewhere to people, but here, where it is collocated with “luxuriant, green,” it probably refers to a tree growing in native soil.

[37:36] ⁵²tn Heb “and he passes by and, look, he is not [there].” The subject of the verb “passes by” is probably indefinite, referring to any passerby. Some prefer to change the form to first person, “and I passed by” (cf. NEB; note the first person verbal forms in preceding verse and in the following line).

[37:37] ⁵³tn Or “upright.”

[37:37] ⁵⁴tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).

[37:38] ⁵⁵tn Or “destroyed together.” In this case the psalmist pictures judgment sweeping them away as a group.

[37:38] ⁵⁶tn Heb “the end of evil men is cut off.” As in v. 37, some interpret אַחֲרִית (’akharit, “end”) as referring to offspring (see Ps 109:13). The perfect verbal forms in v. 38 probably express general truths. Another option is that they are used emphatically to state with certitude that the demise of the wicked is as good as done.

[37:39] ⁵⁷tn Heb “and the deliverance of the godly [ones] [is] from the Lord.”

[37:39] ⁵⁸tn Heb “[he is] their place of refuge in a time of trouble.”

[37:40] ⁵⁹tn The prefixed verbal forms with vav (ו) consecutive carry on the generalizing tone of the preceding verse.