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1Certainly God is good to Israel,[#tn Since the psalm appears to focus on an individual’s concerns, not the situation of Israel, this introduction may be a later addition designed to apply the psalm’s message to the entire community. To provide a better parallel with the next line, some emend the Hebrew phrase לְיִשְׂרָאֵל אֱלֹהִים (lÿyisra’el ’elohim, “to Israel, God”) to אֱלֹהִים [or אֵל] לָיָּשָׁר (’elohim [or ’el] lÿyyashar, “God [is good] to the upright one”).]
and to those whose motives are pure!
2But as for me, my feet almost slipped;
my feet almost slid out from under me.
3For I envied those who are proud,
as I observed the prosperity of the wicked.
4For they suffer no pain;[#tn In Isa 58:6, the only other occurrence of this word in the OT, the term refers to “bonds” or “ropes.” In Ps 73:4 it is used metaphorically of pain and suffering that restricts one’s enjoyment of life.]
their bodies are strong and well-fed.
5They are immune to the trouble common to men;
they do not suffer as other men do.
6Arrogance is their necklace,[#sn Arrogance is their necklace. The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.]
and violence their clothing.
7Their prosperity causes them to do wrong;[#tc The MT reads “it goes out from fatness their eye,” which might be paraphrased, “their eye protrudes [or “bulges”] because of fatness.” This in turn might refer to their greed; their eyes “bug out” when they see rich food or produce (the noun חֵלֶב [khelev, “fatness”] sometimes refers to such food or produce). However, when used with the verb יָצָא (yatsa’, “go out”) the preposition מִן (“from”) more naturally indicates source. For this reason it is preferable to emend עֵינֵמוֹ (’enemo, “their eye”) to עֲוֹנָמוֹ, (’avonamo, “their sin”) and read, “and their sin proceeds forth from fatness,” that is, their prosperity gives rise to their sinful attitudes. If one follows this textual reading, another interpretive option is to take חֵלֶב (“fatness”) in the sense of “unreceptive, insensitive” (see its use in Ps 17:10). In this case, the sin of the wicked proceeds forth from their spiritual insensitivity.]
their thoughts are sinful.
8They mock and say evil things;[#tn The verb מוּק (muq, “mock”) occurs only here in the OT.; #tn Heb “and speak with evil.”]
they proudly threaten violence.
9They speak as if they rule in heaven,
and lay claim to the earth.
10Therefore they have more than enough food to eat,
and even suck up the water of the sea.
11They say, “How does God know what we do?
Is the sovereign one aware of what goes on?”
12Take a good look! This is what the wicked are like,[#tn Heb “Look, these [are] the wicked.”]
those who always have it so easy and get richer and richer.
13I concluded, “Surely in vain I have kept my motives pure[#tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.; #tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.]
and maintained a pure lifestyle.
14I suffer all day long,
and am punished every morning.”
15If I had publicized these thoughts,[#tn Heb “If I had said, ‘I will speak out like this.’”]
I would have betrayed your loyal followers.
16When I tried to make sense of this,
it was troubling to me.
17Then I entered the precincts of God’s temple,[#tn The plural of the term מִקְדָּשׁ (miqdash) probably refers to the temple precincts (see Ps 68:35; Jer 51:51).]
and understood the destiny of the wicked.
18Surely you put them in slippery places;[#tn The use of the Hebrew term אַךְ (’akh, “surely”) here literarily counteracts its use in v. 13. The repetition draws attention to the contrast between the two statements, the first of which expresses the psalmist’s earlier despair and the second his newly discovered confidence.]
you bring them down to ruin.
19How desolate they become in a mere moment!
Terrifying judgments make their demise complete!
20They are like a dream after one wakes up.[#tn Heb “like a dream from awakening.” They lack any real substance; their prosperity will last for only a brief time.]
O Lord, when you awake you will despise them.
21Yes, my spirit was bitter,[#tn Or perhaps “when.”; #tn The imperfect verbal form here describes a continuing attitude in a past time frame.]
and my insides felt sharp pain.
22I was ignorant and lacked insight;[#tn Or “brutish, stupid.”; #tn Heb “and I was not knowing.”]
I was as senseless as an animal before you.
23But I am continually with you;
you hold my right hand.
24You guide me by your wise advice,[#tn The imperfect verbal form here suggests this is the psalmist’s ongoing experience.]
and then you will lead me to a position of honor.
25Whom do I have in heaven but you?
I desire no one but you on earth.
26My flesh and my heart may grow weak,[#tn The Hebrew verb כָלָה (khalah, “to fail; to grow weak”) does not refer here to physical death per se, but to the physical weakness that sometimes precedes death (see Job 33:21; Pss 71:9; 143:7; Prov 5:11).]
but God always protects my heart and gives me stability.
27Yes, look! Those far from you die;[#tn Or “for.”; #sn The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.]
you destroy everyone who is unfaithful to you.
28But as for me, God’s presence is all I need.[#tn Heb “but as for me, the nearness of God for me [is] good.”]
I have made the sovereign Lord my shelter,
as I declare all the things you have done.