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Selected Verse: Psalms 39:7 - Strong Concordance

Verse	Translation	Text
Ps 39:7	Strong Concordance	And now, Lord [0136], what wait [06960] I for? my hope [08431] is in thee.
	King James	And now, Lord, what wait I for? my hope is in thee.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

The interrogation makes the implied negative stronger. Though this world offers nothing to our expectation, God is worthy of all confidence.

Notes on the Bible, by Albert Barnes, [1834]
And now, Lord, what wait I for? - From the consideration of a vain world - of the fruitless efforts of man - of what so perplexed, embarrassed, and troubled him - the psalmist now turns to God, and looks to him as the source of consolation. Turning to Him, he gains more cheerful views of life. The expression "What wait I for?" means, what do I now expect or hope for; on what is my hope based; where do I find any cheerful, comforting views in regard to life? He had found none in the contemplation of the world itself, in man and his pursuits; in the course of things so shadowy and so mysterious; and he says now, that he turns to God to find comfort in his perplexities. My hope is in thee - In thee alone. My reliance is on thee; my expectation is from thee. It is not from what I see in the world; it is not in my power of solving the mysteries which surround me; it is not that I can see the reason why these shadows are pursuing shadows so eagerly around me; it is in the God that made all, the Ruler over all, that can control all, and that can accomplish His own great purposes in connection even with these moving shadows, and that can confer on man thus vain in himself and in his pursuits that which will be valuable and permanent. The idea is, that the contemplation of a world so vain, so shadowy, so mysterious, should lead us away from all expectation of finding in that world what we need, or finding a solution of the questions which so much perplex us, up to the great God who is infinitely wise, and who can meet all the necessities of our immortal nature; and who, in his own time, can solve all these mysteries.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
(Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psa 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Psa 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Psa 39:9 that God would not permit it to come to this. כּל, Psa 39:9, has Mercha, and is consequently, as in Psa 35:10, to be read with (not ŏ), since an accent can never be placed by Kametz chatûph. Concerning נבל, Psa 39:9, see on Psa 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction (עשׂה, used just as absolutely as in Ps 22:32; Psa 37:5; 52:11, Lam 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Psa 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך, as a quarrel into which God's hand has fallen with him; and by אני, with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Psa 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes (תּוכחות from תּוכחת, collateral form with תּוכחה, תּוכחות) Thou chastenest a man on account of iniquity (perf. conditionale), Thou makest his pleasantness (Isa 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away (ותּמס, fut. apoc. from המסה to cause to melt, Psa 6:7), like the moth (Hos 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Psa 39:6 is here repeated as a refrain. The music again strikes in here, as there.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

(Heb.: 39:8-12) It is customary to begin a distinct turning-point of a discourse with ועתּה: and now, i.e., in connection with this nothingness of vanity of a life which is so full of suffering and unrest, what am I to hope, quid sperem (concerning the perfect, vid., on Psa 11:3)? The answer to this question which he himself throws out is, that Jahve is the goal of his waiting or hoping. It might appear strange that the poet is willing to make the brevity of human life a reason for being calm, and a ground of comfort. But here we have the explanation. Although not expressly assured of a future life of blessedness, his faith, even in the midst of death, lays hold on Jahve as the Living One and as the God of the living. It is just this which is so heroic in the Old Testament faith, that in the midst of the riddles of the present, and in the face of the future which is lost in dismal night, it casts itself unreservedly into the arms of God. While, however, sin is the root of all evil, the poet prays in Psa 39:9 before all else, that God would remove from him all the transgressions by which he has fully incurred his affliction; and while, given over to the consequences of his sin, he would become, not only to his own dishonour but also to the dishonour of God, a derision to the unbelieving, he prays in Psa 39:9 that God would not permit it to come to this. כּל, Psa 39:9, has Mercha, and is consequently, as in Psa 35:10, to be read with (not ŏ), since an accent can never be placed by Kametz chatûph. Concerning נבל, Psa 39:9, see on Psa 14:1. As to the rest he is silent and calm; for God is the author, viz., of his affliction (עשׂה, used just as absolutely as in Ps 22:32; Psa 37:5; 52:11, Lam 1:21). Without ceasing still to regard intently the prosperity of the ungodly, he recognises the hand of God in his affliction, and knows that he has not merited anything better. But it is permitted to him to pray that God would suffer mercy to take the place of right. נגעך is the name he gives to his affliction, as in Psa 38:12, as being a stroke (blow) of divine wrath; תּגרת ידך, as a quarrel into which God's hand has fallen with him; and by אני, with the almighty (punishing) hand of God, he contrasts himself the feeble one, to whom, if the present state of things continues, ruin is certain. In Psa 39:12 he puts his own personal experience into the form of a general maxim: when with rebukes (תּוכחות from תּוכחת, collateral form with תּוכחה, תּוכחות) Thou chastenest a man on account of iniquity (perf. conditionale), Thou makest his pleasantness (Isa 53:3), i.e., his bodily beauty (Job 33:21), to melt away, moulder away (ותּמס, fut. apoc. from המסה to cause to melt, Psa 6:7), like the moth (Hos 5:12), so that it falls away, as a moth-eaten garment falls into rags. Thus do all men become mere nothing. They are sinful and perishing. The thought expressed in Psa 39:6 is here repeated as a refrain. The music again strikes in here, as there.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Mow Lord - Seeing this life and all its enjoyments are so vain and short. My hope - I will seek for happiness no where but in God.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
And now, Lord, what wait I for? - Have I any object of pursuit in life, but to regain thy favor and thine image.

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⁶ Surely every man [0376] walketh [01980] in a vain shew [06754]: surely they are disquieted [01993] in vain [01892]: he heapeth up [06651] riches, and knoweth [03045] not who shall gather [0622] them.

¹² Therefore will I be unto Ephraim [0669] as a moth [06211], and to the house [01004] of Judah [03063] as rottenness [07538].

⁷ Mine eye [05869] is consumed [06244] because of grief [03708]; it waxeth old [06275] because of all mine enemies [06887].

²¹ His flesh [01320] is consumed away [03615], that it cannot be seen [07210]; and his bones [06106] that were not seen [07200] stick out [08192] [08205].

³ He is despised [0959] and rejected [02310] of men [0376]; a man [0376] of sorrows [04341], and acquainted [03045] with grief [02483]: and we hid as it were [04564] our faces [06440] from him; he was despised [0959], and we esteemed [02803] him not.

¹² Hear [08085] my prayer [08605], O LORD [03068], and give ear [0238] unto my cry [07775]; hold not thy peace [02790] at my tears [01832]: for I am a stranger [01616] with thee, and a sojourner [08453], as all my fathers [01] were.

¹² They also that seek [01245] after my life [05315] lay snares [05367] for me: and they that seek [01875] my hurt [07451] speak [01696] mischievous things [01942], and imagine [01897] deceits [04820] all the day [03117] long.

²¹ They have heard [08085] that I sigh [0584]: there is none to comfort [05162] me: all mine enemies [0341] have heard [08085] of my trouble [07451]; they are glad [07797] that thou hast done [06213] it: thou wilt bring [0935] the day [03117] that thou hast called [07121], and they shall be like [03644] unto me.

⁵ Commit [01556] thy way [01870] unto the LORD [03068]; trust [0982] also in him; and he shall bring it to pass [06213].

¹ To the chief Musician [05329], A Psalm of David [01732]. The fool [05036] hath said [0559] in his heart [03820], There is no God [0430]. They are corrupt [07843], they have done abominable [08581] works [05949], there is none that doeth [06213] good [02896].

⁹ I was dumb [0481], I opened [06605] not my mouth [06310]; because thou didst [06213] it.

¹⁰ All my bones [06106] shall say [0559], LORD [03068], who is like unto thee, which deliverest [05337] the poor [06041] from him that is too strong [02389] for him, yea, the poor [06041] and the needy [034] from him that spoileth [01497] him?

⁹ I was dumb [0481], I opened [06605] not my mouth [06310]; because thou didst [06213] it.

³ If the foundations [08356] be destroyed [02040], what can the righteous [06662] do [06466]?