Psalms 37:3

37:3 Trust in the Lord and do what is right!

Settle in the land and maintain your integrity! ¹ 

Psalms 37:6

37:6 He will vindicate you in broad daylight,

and publicly defend your just cause. ² 

Psalms 37:1

Psalm 37 ³ 

By David.

37:1 Do not fret ⁴  when wicked men seem to succeed! ⁵ 

Do not envy evildoers!

Psalms 2:1

Psalm 2 ⁶ 

2:1 Why ⁷  do the nations rebel? ⁸ 

Why ⁹  are the countries ¹⁰  devising ¹¹  plots that will fail? ¹² 

Psalms 3:1

Psalm 3 ¹³ 

A psalm of David, written when he fled from his son Absalom. ¹⁴ 

3:1 Lord, how ¹⁵  numerous are my enemies!

Many attack me. ¹⁶ 

Psalms 3:1

Psalm 3 ¹⁷ 

A psalm of David, written when he fled from his son Absalom. ¹⁸ 

3:1 Lord, how ¹⁹  numerous are my enemies!

Many attack me. ²⁰ 

Psalms 4:1

Psalm 4 ²¹ 

For the music director, to be accompanied by stringed instruments; a psalm of David.

4:1 When I call out, answer me,

O God who vindicates me! ²² 

Though I am hemmed in, you will lead me into a wide, open place. ²³ 

Have mercy on me ²⁴  and respond to ²⁵  my prayer!

[37:3]  ¹ tn Heb “tend integrity.” The verb רָעָה (ra’ah, “tend, shepherd”) is probably used here in the sense of “watch over, guard.” The noun אֱמוּנָה (’emunah, “faithfulness, honesty, integrity”) is understood as the direct object of the verb, though it could be taken as an adverbial accusative, “[feed] securely,” if the audience is likened to a flock of sheep.

[37:6]  ² tn Heb “and he will bring out like light your vindication, and your just cause like noonday.”

[37:1]  ³ sn Psalm 37. The psalmist urges his audience not to envy the wicked, but to trust in and obey the Lord, for he will destroy sinners and preserve the godly. When the smoke of judgment clears, the wicked will be gone, but the godly will remain and inherit God’s promised blessings. The psalm is an acrostic; every other verse begins with a successive letter of the Hebrew alphabet.

[37:1]  ⁴ tn The verb form is singular (see vv. 3-10 as well, where the second person verbs and pronouns are also singular). The psalmist’s exhortation has a wisdom flavor to it; it is personalized for each member of his audience.

[37:1]  ⁵ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[2:1]  ⁶ sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ⁷ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ⁸ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ⁹ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹⁰ tn Or “peoples” (so many English versions).

[2:1]  ¹¹ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ¹² tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[3:1]  ¹³ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

[3:1]  ¹⁴ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

[3:1]  ¹⁵ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ¹⁶ tn Heb “many rise up against me.”

[3:1]  ¹⁷ sn Psalm 3. The psalmist acknowledges that he is confronted by many enemies (vv. 1-2). But, alluding to a divine oracle he has received (vv. 4-5), he affirms his confidence in God’s ability to protect him (vv. 3, 6) and requests that God make his promise a reality (vv. 7-8).

[3:1]  ¹⁸ sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17).

[3:1]  ¹⁹ tn The Hebrew term מָה (mah, “how”) is used here as an adverbial exclamation (see BDB 553 s.v.).

[3:1]  ²⁰ tn Heb “many rise up against me.”

[4:1]  ²¹ sn Psalm 4. The psalmist asks God to hear his prayer, expresses his confidence that the Lord will intervene, and urges his enemies to change their ways and place their trust in God. He concludes with another prayer for divine intervention and again affirms his absolute confidence in God’s protection.

[4:1]  ²² tn Heb “God of my righteousness.”

[4:1]  ²³ tn Heb “in distress (or “a narrow place”) you make (a place) large for me.” The function of the Hebrew perfect verbal form here is uncertain. The translation above assumes that the psalmist is expressing his certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance as if it had already happened. Such confidence is consistent with the mood of the psalm (vv. 3, 8). Another option is to take the perfects as precative, expressing a wish or request (“lead me”). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[4:1]  ²⁴ tn Or “show me favor.”

[4:1]  ²⁵ tn Heb “hear.”