The text of the psalm refers to its Davidic authorship, for the chief musician of the temple.^[3] Matthew Henry suggests that David wrote this psalm after being attacked, either by Saul or by his son Absalom, as the psalm begins with a complaint against "the malice of his enemies against him". After decrying the "sinfulness of sin" in the first five verses, David lauds God's goodness toward all people and creatures.^[4]

The psalm may be understood literally, as a prayer of the persecuted who has taken refuge in the temple, or figuratively, of one who has taken refuge in God. The psalmist takes pride in the goodness of God in which he finds safety. The psalm concludes with a plea to God to bless those who honor him with his justice, and protect them from the snares of the wicked.^[5] Catholic bishop Richard Challoner's version describes this psalm as "an exhortation to despise this world and the short prosperity of the wicked, and to trust in Providence".^[6]

Hebrew edit

The following table shows the Hebrew text^[7][8] of the Psalm with vowels alongside an English translation based upon the JPS 1917 translation (now in the public domain).

King James Version edit

1. The transgression of the wicked saith within my heart, that there is no fear of God before his eyes.
2. For he flattereth himself in his own eyes, until his iniquity be found to be hateful.
3. The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.
4. He deviseth mischief upon his bed; he setteth himself in a way that is not good; he abhorreth not evil.
5. Thy mercy, O LORD, is in the heavens; and thy faithfulness reacheth unto the clouds.
6. Thy righteousness is like the great mountains; thy judgments are a great deep: O LORD, thou preservest man and beast.
7. How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings.
8. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures.
9. For with thee is the fountain of life: in thy light shall we see light.
10. O continue thy lovingkindness unto them that know thee; and thy righteousness to the upright in heart.
11. Let not the foot of pride come against me, and let not the hand of the wicked remove me.
12. There are the workers of iniquity fallen: they are cast down, and shall not be able to rise.

The wording in the King James Version, The transgression of the wicked saith within my heart,^[9] raises some difficulties. Alexander Kirkpatrick suggests that it is "unnatural to regard transgression as uttering its oracle in the Psalmist’s heart", and he argues that the reading of the Septuagint, Vulgate, Syriac texts and Jerome, within his heart, is a preferable reading.^[10] The Revised Standard Version (1946, 1952) has the wording, in his heart,^[11] and the 1989 New Revised Standard Version uses the words in their hearts.^[12]

The juxtaposition of man and animal in verse 6, You save man and beast, has been subject to various interpretations. The Talmud (Chullin 5b) says that "beast" refers to "people who are wise in understanding but make themselves simple like a dumb beast".^[13] The Midrash (Genesis Rabbah 33:1) interprets this verse as meaning that God saves man in the merit of the animals.^[14] The verse is also seen by Jewish ethicists as endorsing animal welfare and animal rights.^[15][16] Saint Augustine suggests that this verse proves that animals also receive salvation.^[17]

The fountain of life mentioned in verse 9 (verse 8 in the KJV) has been depicted, for example on a stained glass window at the Catholic church St. Gregor VII [de] in Bündheim, part of Bad Harzburg, Lower Saxony, Germany. The phrase has been used in the context of preservation of the natural environment, such as an initiative of Christian churches in Württemberg to focus on Wasser, Gabe Gottes (Water, gift of God) on the "Tag der Schöpfung" (Day of Creation), 1 September in 2006.^[18]

Judaism edit

Verse 7 is one of three verses which make up the prayer of Tzidkatcha ("Your righteousness") recited after the Chazan's repetition of the Amidah during the Shabbat afternoon prayer.^[19] In Sephardi traditions and Nusach Sefard, it is the first of the three verses recited in consecutive order: Psalms 36:7, 71:19, 119:42. In Nusach Ashkenaz, the order is reversed: Psalms 119:42, 71:19, 36:7.^[20][a]

Verses 8–11 are recited after the wrapping of the tallit during the morning prayer service.^[22]

Verse 9 is incorporated into the Shabbat evening table song Kol Mekadesh Shevii.^[23]

Verse 10 is part of the Selichot prayers.^[22]

Verse 12 is said during Maariv on Yom Kippur night.^[22]

In the Siddur Sfas Emes, Psalm 36 is recited on behalf of a sick person.^[22]

New Testament edit

Verse 1b is quoted in Romans 3:18.^[10]

Catholic Church edit

In the liturgy of the Mass, Psalm 36 is read on Wednesday of Week 16 in Ordinary Time, Year II.

Book of Common Prayer edit

In the Church of England's Book of Common Prayer, this psalm is appointed to be read on the morning of the seventh day of the month.^[24]

Seal and books edit

The Vulgate version of verse 10, "In lumine Tuo videbimus lumen" ("In Thy light shall we see light") is part of the original heraldic seal of Columbia University, adopted in 1755.^[25][26] Several books also take this phrase as their title, including the Valparaiso University prayerbook, In Thy Light We See Light,^[27] the Bible study book In Thy Light I See Light,^[28] and the Christian biography In His Light, I See Light Psalms 36:9: A Prodigal's Journey Into the Light.^[29]

Besides Columbia University, a number of other universities have mottos which were inspired by Psalm 36:9, including the University of Fort Hare (South Africa),^[30] St. Mary's University (Calgary),^[31] and Valparaiso University (Indiana).^[32]

Hymns based on Psalm 36 include in English "Praise to the Lord, the Almighty" and "Immortal, Invisible, God Only Wise".^[33] The refrain and the first stanza of the German song "Herr, deine Güte reicht, so weit der Himmel ist" (Lord, your goodness extends as far as heaven)", published in 1965 with text by Gerhard Valentin and a melody by Herbert Beuerle, is based on verses from Psalm 36.^[34] Maria Luise Thurmair wrote "Herr, deine Güt ist unbegrenzt" based on Psalm 36, published in 1971 with the melody of "O Mensch, bewein dein Sünde groß".^[35]

The psalm and selected verses have often been set to music. Thomas Ravenscroft wrote a setting for four-part choir in English on a French melody, published in his collection The Whole Booke of Psalmes in 1621, with the incipit "The wicked with his works unjust".^[36] Heinrich Schütz set the psalm in German with the text from the Becker Psalter, Ich sag's von Grund meins Herzens frei (I say it freely from the depth of my heart), for choir as his SWV 133. George Garrett set the psalm for the Anglican Church, titled Psalm 36. Dixit injustus and the incipit "My heart showeth me the wickedness of the ungodly".^[37] Richard Nance set the psalm for choir in 2002 on a commission by the American Choral Directors Association as the Raymond W. Brock memorial composition, published by Walton Music.^[38]

The passage "How precious is your unfailing love, O God" was set by David Lee in a larger composition in 2012, and has been used as a Responsorial.^[39]

• Pieces with text from Psalm 36: Scores at the International Music Score Library Project
• Psalm 36: Free scores at the Choral Public Domain Library (ChoralWiki)
• Psalms Chapter 36 text in Hebrew and English, mechon-mamre.org
• Psalm 36 – Mercy to the Heavens text and detailed commentary, enduringword.com
• For the leader. Of David, the servant of the LORD. text and footnotes, usccb.org United States Conference of Catholic Bishops
• Psalm 36:1 introduction and text, biblestudytools.com
• Charles H. Spurgeon: Psalm 36 detailed commentary, archive.spurgeon.org
• Psalm 36 / Refrain: With you, O God, is the well of life.
• The Fountain of Life and Light Podcast on Psalm 36:9, Church of England