Psalms 37:32

37:32 Evil men set an ambush for the godly

and try to kill them. ¹ 

Psalms 37:1

Psalm 37 ² 

By David.

37:1 Do not fret ³  when wicked men seem to succeed! ⁴ 

Do not envy evildoers!

Psalms 18:21

18:21 For I have obeyed the Lord’s commands; ⁵ 

I have not rebelled against my God. ⁶ 

Psalms 23:1-2

Psalm 23 ⁷ 

A psalm of David.

23:1 The Lord is my shepherd, ⁸ 

I lack nothing. ⁹ 

23:2 He takes me to lush pastures, ¹⁰ 

he leads me to refreshing water. ¹¹ 

Psalms 15:1

Psalm 15 ¹² 

A psalm of David.

15:1 Lord, who may be a guest in your home? ¹³ 

Who may live on your holy hill? ¹⁴ 

Esther 3:6

3:6 But the thought of striking out against ¹⁵  Mordecai alone was repugnant to him, for he had been informed ¹⁶  of the identity of Mordecai’s people. ¹⁷  So Haman sought to destroy all the Jews (that is, the people of Mordecai) ¹⁸  who were in all the kingdom of Ahasuerus.

Matthew 26:4

26:4 They ¹⁹  planned to arrest Jesus by stealth and kill him.

Matthew 26:16

26:16 From that time ²⁰  on, Judas ²¹  began looking for an opportunity to betray him.

[37:32]  ¹ tn 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.

[37:1]  ² 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]  ³ 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]  ⁴ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[18:21]  ⁵ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” 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.

[18:21]  ⁶ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[23:1]  ⁷ sn Psalm 23. In vv. 1-4 the psalmist pictures the Lord as a shepherd who provides for his needs and protects him from danger. The psalmist declares, “The Lord is my shepherd,” and then extends and develops that metaphor, speaking as if he were a sheep. In vv. 5-6 the metaphor changes as the psalmist depicts a great royal banquet hosted by the Lord. The psalmist is a guest of honor and recipient of divine favor, who enjoys unlimited access to the divine palace and the divine presence.

[23:1]  ⁸ sn The LORD is my shepherd. The opening metaphor suggests the psalmist is assuming the role of a sheep. In vv. 1b-4 the psalmist extends the metaphor and explains exactly how the LORD is like a shepherd to him. At the surface level the language can be understood in terms of a shepherd’s relationship to his sheep. The translation of vv. 1-4 reflects this level. But, of course, each statement also points to an underlying reality.

[23:1]  ⁹ tn The imperfect verbal form is best understood as generalizing; the psalmist highlights his typical or ongoing experience as a result of having the LORD as his shepherd (habitual present use). The next verse explains more specifically what he means by this statement.

[23:2]  ¹⁰ tn Heb “he makes me lie down in lush pastures.” The Hiphil verb יַרְבִּיצֵנִי (yarbitseniy) has a causative-modal nuance here (see IBHS 445-46 §27.5 on this use of the Hiphil), meaning “allows me to lie down” (see also Jer 33:12). The point is that the shepherd takes the sheep to lush pastures and lets them eat and rest there. Both imperfect verbal forms in v. 2 are generalizing and highlight the psalmist’s typical experience.

[23:2]  ¹¹ tn Both genitives in v. 2 indicate an attribute of the noun they modify: דֶּשֶׁא (deshe’) characterizes the pastures as “lush” (i.e., rich with vegetation), while מְנֻחוֹת (mÿnukhot) probably characterizes the water as refreshing. In this case the plural indicates an abstract quality. Some take מְנֻחוֹת in the sense of “still, calm” (i.e., as describing calm pools in contrast to dangerous torrents) but it is unlikely that such a pastoral scene is in view. Shepherds usually watered their sheep at wells (see Gen 29:2-3; Exod 2:16-19). Another option is to take מְנֻחוֹת as “resting places” and to translate, “water of/at the resting places” (i.e., a genitive of location; see IBHS 147-48 §9.5.2e).

[15:1]  ¹² sn Psalm 15. This psalm describes the character qualities that one must possess to be allowed access to the divine presence.

[15:1]  ¹³ tn Heb “Who may live as a resident alien in your tent?”

[15:1]  ¹⁴ sn In this context the Lord’s holy hill probably refers to Zion/Jerusalem. See Isa 66:20; Joel 2:1; 3:17; Zech 8:3; Pss 2:6; 43:3; 48:1; 87:1; Dan 9:16.

[3:6]  ¹⁵ tn Heb “to send a hand against”; KJV, NRSV “to lay hands on.”

[3:6]  ¹⁶ tn Heb “they had related to him.” For stylistic reasons this has been translated as a passive construction.

[3:6]  ¹⁷ tc The entire first half of the verse is not included in the LXX.

[3:6]  ¹⁸ tc This parenthetical phrase is not included in the LXX. Some scholars emend the MT reading עַם (’am, “people”) to עִם (’im, “with”), arguing that the phrase is awkwardly placed and syntactically inappropriate. While there is some truth to their complaint, the MT makes sufficient sense to be acceptable here, and is followed by most English versions.

[26:4]  ¹⁹ tn Here καί (kai) has not been translated.

[26:16]  ²⁰ tn Here καί (kai) has not been translated.

[26:16]  ²¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.