Psalm 36:9
Parallel Verses
English Standard Version
For with you is the fountain of life; in your light do we see light.

King James Bible
For with thee is the fountain of life: in thy light shall we see light.

American Standard Version
For with thee is the fountain of life: In thy light shall we see light.

Douay-Rheims Bible
For with thee is the fountain of life; and in thy light we shall see light.

English Revised Version
For with thee is the fountain of life: in thy light shall we see light.

Webster's Bible Translation
For with thee is the fountain of life: in thy light shall we see light.

Psalm 36:9 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

(Heb.: 36:1-4) At the outset the poet discovers to us the wickedness of the children of the world, which has its roots in alienation from God. Supposing it were admissible to render Psalm 36:2 : "A divine word concerning the evil-doing of the ungodly is in the inward parts of my heart" (נאם with a genitive of the object, like משּׂא, which is compared by Hofmann), then the difficulty of this word, so much complained of, might find the desired relief in some much more easy way than by means of the conjecture proposed by Diestel, נעם (נעם), "Pleasant is transgression to the evil-doer," etc. But the genitive after נאם (which in Psalm 110:1; Numbers 24:3., 15f., 2 Samuel 23:1; Proverbs 30:1, just as here, stands at the head of the clause) always denotes the speaker, not the thing spoken. Even in Isaiah 5:1 שׁירת דודי לכרמו is not a song concerning my beloved in relation to His vineyard, but a song of my beloved (such a song as my beloved has to sing) touching His vineyard. Thus, therefore, פּשׁע must denote the speaker, and לרשׁע, as in Psalm 110:1 לאדני, the person or thing addressed; transgression is personified, and an oracular utterance is attributed to it. But the predicate בּקרב לבּי, which is intelligible enough in connection with the first rendering of פשׁע as genit. obj., is difficulty and harsh with the latter rendering of פשׁע as gen. subj., whatever way it may be understood: whether, that it is intended to say that the utterance of transgression to the evil-doer is inwardly known to him (the poet), or it occupies and affects him in his inmost parts. It is very natural to read לבּו, as the lxx, Syriac, and Arabic versions, and Jerome do. In accordance therewith, while with Von Lengerke he takes נאם as part of the inscription, Thenius renders it: "Sin is to the ungodly in the midst of his heart," i.e., it is the inmost motive or impulse of all that he thinks and does. But this isolation of נאם is altogether at variance with the usage of the language and custom. The rendering given by Hupfeld, Hitzig, and at last also by Bצttcher, is better: "The suggestion of sin dwells in the ungodly in the inward part of his heart;" or rather, since the idea of בקרב is not central, but circumferential, in the realm of (within) his heart, altogether filling up and absorbing it. And in connection with this explanation, it must be observed that this combination בקרב לבו (instead of בקרבו, or בלבו, בלבבו) occurs only here, where, together with a personification of sin, an incident belonging to the province of the soul's life, which is the outgrowth of sin, is intended to be described. It is true this application of נאם does not admit of being further substantiated; but נאם (cognate נהם, המה), as an onomatopoetic designation of a dull, hollow sound, is a suitable word for secret communication (cf. Arabic nemmâm, a tale-bearer), or even - since the genius of the language does not combine with it the idea of that which is significantly secretly, and solemnly silently communicated, but spoken out - a suitable word for that which transgression says to the ungodly with all the solemn mien of the prophet or the philosopher, inasmuch as it has set itself within his heart in the place of God and of the voice of his conscience. לרשׁע does not, however, denote the person addressed, but, as in Psalm 32:10, the possessor. He possesses this inspiration of iniquity as the contents of his heart, so that the fear of God has no place therein, and to him God has no existence (objectivity), that He should command his adoration.

Since after this נאם פּשׁע we expect to hear further what and how transgression speaks to him, so before all else the most probable thing is, that transgression is the subject to החליק. We do not interpret: He flatters God in His eyes (with eye-service), for this rendering is contrary both to what precedes and to what follows; nor with Hupfeld (who follows Hofmann): "God deals smoothly (gently) with him according to his delusions," for the assumption that החליק must, on account of בּעיניו, have some other subject that the evil-doer himself, is indeed correct. It does not, however, necessarily point to God as the subject, but, after the solemn opening of Psalm 36:2, to transgression, which is personified. This addresses flattering words to him (אל like על in Proverbs 29:5) in his eyes, i.e., such as are pleasing to him; and to what end? For the finding out, i.e., establishing (מצא עון, as in Genesis 44:16; Hosea 12:9), or, - since this is not exactly suited to פשׁע as the subject, and where it is a purpose that is spoken of, the meaning assequi, originally proper to the verb מצא, is still more natural - to the attainment of his culpability, i.e., in order that he may inculpate himself, to hating, i.e., that he may hate God and man instead of loving them. לשׂנא is designedly used without an object just as in Ecclesiastes 3:8, in order to imply that the flattering words of פשׁע incite him to turn into an object of hatred everything that he ought to love, and to live and move in hatred as in his own proper element. Thenius endeavours to get rid of the harshness of the expression by the following easy alteration of the text: למצא עון ולשׂנא; and interprets it: Yea, it flatters him in his own eyes (it tickles his pride) to discover faults in others and to make them suffer for them. But there is no support in the general usage of the language for the impersonal rendering of the החליק; and the בּעיניו, which in this case is not only pleonastic, but out of place, demands a distinction between the flatterer and the person who feels himself flattered. The expression in Psalm 36:3, in whatever way it may be explained, is harsh; but David's language, whenever he describes the corruption of sin with deep-seated indignation, is wont to envelope itself in such clouds, which, to our difficult comprehension, look like corruptions of the text. In the second strophe the whole language is more easy. להשׂכּיל להיטיב is just such another asyndeton as למצא עונו לשׂנא. A man who has thus fallen a prey to the dominion of sin, and is alienated from God, has ceased (חדל ל, as in 1 Samuel 23:13) to act wisely and well (things which essentially accompany one another). His words when awake, and even his thoughts in the night-time, run upon און (Isaiah 59:7), evil, wickedness, the absolute opposite of that which alone is truly good. Most diligently does he take up his position in the way which leads in the opposite direction to that which is good (Proverbs 16:29; Isaiah 65:2); and his conscience is deadened against evil: there is not a trace of aversion to it to be found in him, he loves it with all his soul.

Psalm 36:9 Parallel Commentaries

Treasury of Scripture Knowledge

For

Isaiah 12:3 Therefore with joy shall you draw water out of the wells of salvation.

Jeremiah 2:13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns...

John 4:10,14 Jesus answered and said to her, If you knew the gift of God, and who it is that said to you, Give me to drink...

John 7:37-39 In the last day, that great day of the feast, Jesus stood and cried, saying, If any man thirst, let him come to me, and drink...

Revelation 21:6 And he said to me, It is done. I am Alpha and Omega, the beginning and the end...

Revelation 22:17 And the Spirit and the bride say, Come. And let him that hears say, Come. And let him that is thirsty come. And whoever will...

in thy

Psalm 27:1 The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

Job 29:3 When his candle shined on my head, and when by his light I walked through darkness;

Proverbs 4:18 But the path of the just is as the shining light, that shines more and more to the perfect day.

Isaiah 2:5 O house of Jacob, come you, and let us walk in the light of the LORD.

Psalm 27:1 The LORD is my light and my salvation; whom shall I fear? the LORD is the strength of my life; of whom shall I be afraid?

Job 29:3 When his candle shined on my head, and when by his light I walked through darkness;

Proverbs 4:18 But the path of the just is as the shining light, that shines more and more to the perfect day.

Isaiah 2:5 O house of Jacob, come you, and let us walk in the light of the LORD.

Isaiah 60:1,2,19 Arise, shine; for your light is come, and the glory of the LORD is risen on you...

Malachi 4:2 But to you that fear my name shall the Sun of righteousness arise with healing in his wings; and you shall go forth...

John 1:8,9 He was not that Light, but was sent to bear witness of that Light...

John 8:12 Then spoke Jesus again to them, saying, I am the light of the world: he that follows me shall not walk in darkness...

2 Corinthians 4:6 For God, who commanded the light to shine out of darkness, has shined in our hearts...

James 1:17 Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom is no ficklenss...

1 Peter 2:9 But you are a chosen generation, a royal priesthood, an holy nation, a peculiar people...

1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another...

Revelation 21:23 And the city had no need of the sun, neither of the moon, to shine in it: for the glory of God did lighten it...

Cross References
Psalm 19:8
the precepts of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes;

Psalm 34:5
Those who look to him are radiant, and their faces shall never be ashamed.

Psalm 43:3
Send out your light and your truth; let them lead me; let them bring me to your holy hill and to your dwelling!

Psalm 87:7
Singers and dancers alike say, "All my springs are in you."

Jeremiah 2:13
for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water.

Daniel 2:22
he reveals deep and hidden things; he knows what is in the darkness, and the light dwells with him.

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