Chapter Overview
Summary
Psalm 38 (MT) / Psalm 37 (LXX) is one of the seven penitential psalms (Ps 6, 32, 38, 51, 102, 130, 143). David laments divine-discipline for sin with graphic-bodily-affliction imagery (festering wounds, bowed-down posture, loss of vigor), the defection of friends, and the malice of enemies. The psalm's superscription 'for the memorial' (lehazkir / eis anamnēsin) may reference the memorial-portion of cereal-offerings (Lev 2:2, 24:7), pairing petition with sacrificial-memory.
Notable Variants
38:11 'my friends and companions stand aloof from my plague' → Luke 23:49 crucifixion-pattern of distant-acquaintances; 38:13 'I am like a mute' as Christological silent-lamb prefigurement (Isa 53:7); the 'memorial' superscription linking psalm-petition to sacrificial-memory.
Structural Notes
MT Ps 38 = LXX Ps 37. 23 verses (MT/LXX), 22 verses (English).
A psalm of David, for remembrance.
Superscription 'a Psalm of David, for the memorial' (eis anamnēsin) tracks MT. The 'memorial' (zikkaron / anamnēsis) — the same vocabulary Jesus uses at the Last Supper ('do this in remembrance of me,' eis tēn emēn anamnēsin, Luke 22:19, 1 Cor 11:24) — gives this psalm a proto-Eucharistic petitional frame.
O LORD, do not rebuke me in your wrath. Do not discipline me in your burning anger.
'O LORD, do not rebuke me in your anger' tracks MT. The identical opening of Psalm 6 — the anger-rebuke deprecation is the penitential-formula signature.
For your arrows have sunk deep into me, and your hand has come down hard upon me.
'Your arrows have sunk into me' tracks MT. Divine-arrows as chastisement-imagery — Job 6:4, Lam 3:12–13 echo.
There is no soundness in my flesh because of your fury. There is no wholeness in my bones because of my sin.
'There is no soundness in my flesh' tracks MT. Isaiah 1:6 ('from the sole of the foot even to the head, there is no soundness in it') develops the same whole-body-corruption image.
For my iniquities have risen over my head. Like a heavy burden, they are too heavy for me to bear.
'My iniquities have gone over my head' tracks MT.
My wounds fester and rot because of my foolishness.
'My wounds stink and fester' tracks MT. Graphic-physical-imagery of sin-and-its-effects.
I am bent over and bowed down completely. All day long I go about in mourning.
'I am bent over and brought very low' tracks MT. The bowed-down posture (qadarti / kateskammēn) — physical-manifestation of contrition.
For my sides are filled with burning, and there is no soundness in my flesh.
'My loins are filled with burning' tracks MT.
I am numb and utterly crushed. I groan from the anguish of my heart.
'I am feeble and crushed' tracks MT.
O Lord, all my longing is before you. My groaning is not hidden from you.
'LORD, all my longing is before you' tracks MT.
My heart pounds violently. My strength has left me. Even the light of my eyes — it too has gone from me.
'My heart throbs; my strength fails' tracks MT.
My loved ones and my friends stand at a distance from my affliction, and my relatives stand far away.
Masoretic (WLC)
אֹהֲבַי וְרֵעַי מִנֶּגֶד נִגְעִי יַעֲמֹדוּ וּקְרוֹבַי מֵרָחֹק עָמָדוּ
My friends and companions stand aloof from my plague, and my neighbors stand far off
Septuagint (LXX)
οἱ φίλοι μου καὶ οἱ πλησίον μου ἐξ ἐναντίας μου ἤγγισαν καὶ ἔστησαν καὶ οἱ ἔγγιστά μου ἀπὸ μακρόθεν ἔστησαν
My friends and those near to me drew near and stood opposite me, and my nearest kin stood afar off
CRUCIFIXION-PATTERN: FRIENDS-AT-A-DISTANCE. Luke 23:49 — 'all his acquaintances (pantes hoi gnōstoi autō), and the women who had followed him from Galilee, STOOD AT A DISTANCE (heistēkeisan … apo makrothen) watching these things.' The Lukan apo makrothen heistēkeisan echoes this psalm's apo makrothen estēsan — the passion narrative deploying the penitential-lament's social-isolation language.
The pattern extends the Christological reading of the penitential psalms: the Messiah enters into the full range of human suffering, including the specific experience of friends-standing-at-a-distance in the crisis hour.
Those who seek my life set traps for me. Those who seek my harm speak of destruction and plot deceit all day long.
'Those who seek my life lay their snares' tracks MT.
But I am like a deaf man — I do not hear. Like a mute person who does not open his mouth.
'I am like a mute man who does not open his mouth' tracks MT. The silent-before-accusers posture anticipates Isaiah 53:7 ('he opened not his mouth') and Jesus' silence before his accusers at Matthew 26:63, 27:12, 27:14.
I have become like a person who does not hear, in whose mouth there are no arguments.
'I have become like a man who does not hear' tracks MT. The deaf-and-mute imagery continues the silent-sufferer pattern.
For in you, O LORD, I have placed my hope. You will answer, O Lord my God.
'But for you, O LORD, do I wait' tracks MT.
For I said, 'Do not let them gloat over me, those who exalt themselves over me when my foot slips.'
'Let them not rejoice over me' tracks MT.
For I am on the verge of collapse, and my pain is always before me.
'I am ready to fall' tracks MT.
For I confess my iniquity. I am troubled by my sin.
'I confess my iniquity' tracks MT. The explicit-confession formula — anticipating Psalm 51's full-bore confession-psalm.
But my enemies are vigorous and strong, and those who hate me falsely are many.
'My enemies are mighty and alive' tracks MT.
Those who repay evil for good accuse me because I pursue what is good.
'They repay evil for good' tracks MT. Good-returned-with-evil — the anti-chesed reversal theology.
Do not abandon me, O LORD. O my God, do not be far from me.
'Do not forsake me, O LORD' tracks MT. The 'do not forsake' petition echoes Psalm 22:2 ('why have you forsaken me') — the abandonment-fear of the penitent is Christologically reversed at the cross.
Hurry to help me, O Lord, my salvation.
'Make haste to help me, O Lord, my salvation' tracks MT. Closing petition for divine-haste.