Psalms 37:7

37:7 Wait patiently for the Lord! ¹ 

Wait confidently ²  for him!

Do not fret over the apparent success of a sinner, ³ 

a man who carries out wicked schemes!

Psalms 37:1

Psalm 37 ⁴ 

By David.

37:1 Do not fret ⁵  when wicked men seem to succeed! ⁶ 

Do not envy evildoers!

Psalms 1:6

1:6 Certainly ⁷  the Lord guards the way of the godly, ⁸ 

but the way of the wicked ends in destruction. ⁹ 

Proverbs 19:3

19:3 A person’s folly ¹⁰  subverts ¹¹  his way,

and ¹²  his heart rages ¹³  against the Lord.

Proverbs 24:1

24:1 Do not envy evil people, ¹⁴ 

do not desire ¹⁵  to be with them;

Proverbs 24:19

24:19 Do not fret because of evil people

or be envious of wicked people,

[37:7]  ¹ tn Heb “Be quiet before the Lord!”

[37:7]  ² tc The Hebrew text has וְהִתְחוֹלֵל (vÿhitkholel, Hitpolel of חִיל, khil, “writhe with fear, suffer”) but this idea fits awkwardly here. The text should be changed to וְתוֹחֵל (vÿtokhel; Hiphil of יָחַל, yakhal, “wait”). It appears that the Hebrew text is the product of dittography: (1) the initial וה (vav-he) is accidentally repeated from the preceding word (יְהוָה, yÿhvah) and (2) the final lamed (ל) is accidentally repeated (note the preceding lamed and the initial lamed on the following form, לו).

[37:7]  ³ tn Heb “over one who causes his way to be successful.”

[37:1]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “over sinners.” The context indicates that the psalmist has in mind the apparent power and success of sinners. See v. 7b.

[1:6]  ⁷ tn The translation understands כי as asseverative. Another option is to translate “for,” understanding v. 6 as a theological explanation for vv. 3-5, which contrasts the respective destinies of the godly and the wicked.

[1:6]  ⁸ tn Heb “the Lord knows the way of the righteous.” To “know a way” means, in its most basic sense, “to recognize/acknowledge a pathway, route, or prescribed way of life” (see Josh 3:4; Job 21:14; Ps 67:2; Isa 42:16; Jer 5:4-5). Here it could refer to the Lord recognizing the behavior of the godly and, by metonymy, rewarding their godliness with security and prosperity (resulting in the translation, “the Lord rewards the behavior of the godly”). The present translation takes the verb in the sense of “mark out” (cf. Job 23:10), which metonymically could mean “watch over, protect, guard.” In this case the “way of the godly” is not their behavior, but their course of life or destiny; a translation reflecting this would be “the Lord protects the lives of the godly” or “the Lord watches over the destiny of the godly” (cf. NEB, NIV, NRSV). The Hebrew active participle יוֹדֵעַ (yodea’, “knows”) has here a characteristic durative force.

[1:6]  ⁹ tn Heb “but the way of the wicked perishes.” The “way of the wicked” may refer to their course of life (Ps 146:9; Prov 4:19; Jer 12:1) or their sinful behavior (Prov 12:26; 15:9). The Hebrew imperfect verbal form probably describes here what typically happens, though one could take the form as indicating what will happen (“will perish”).

[19:3]  ¹⁰ tn Heb “the folly of a man.”

[19:3]  ¹¹ tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

[19:3]  ¹² tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ¹³ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.

[24:1]  ¹⁴ tn Heb “evil men,” although the context indicates a generic sense.

[24:1]  ¹⁵ tn The Hitpael jussive is from the verb that means “to crave; to desire.” This is more of a coveting, an intense desire.