English Standard Version
My heart became hot within me. As I mused, the fire burned; then I spoke with my tongue:
King James Bible
My heart was hot within me, while I was musing the fire burned: then spake I with my tongue,
American Standard Version
My heart was hot within me; While I was musing the fire burned: Then'spake I with my tongue:
My heart grew hot within me : and in my meditation a fire shall flame out.
English Revised Version
My heart was hot within me; while I was musing the fire kindled: then spake I with my tongue:
Webster's Bible Translation
My heart was hot within me, while I was musing the fire burned: then I spoke with my tongue.
Psalm 39:3 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
(Heb.: 38:16-23) Become utterly useless in himself, he renounces all self-help, for (כּי) he hopes in Jahve, who alone can help him. He waits for His answer, for (כי) he says, etc. - he waits for an answer, for the hearing of this his petition which is directed towards the glory of God, that God would not suffer his foes to triumph over him, nor strengthen them in their mercilessness and injustice. Psalm 38:18 appears also to stand under the government of the פּן;
(Note: The following are the constructions of פן when a clause of ore than one member follows it: (1) fut. and perf., the latter with the tone of the perf. consec., e.g., Exodus 34:15., or without it, e.g., Psalm 28:1 (which see); (2) fut. and fut. as in Psalm 2:12, Jeremiah 51:46. This construction is indispensable where it is intended to give special prominence to the subject notion or a secondary notion of the clause, e.g., Deuteronomy 20:6. In one instance פן is even followed (3) by the perf. and fut. consec., viz., 2 Kings 2:10.)
but, since in this case one would look for a Waw relat. and a different order of the words, Psalm 38:18 is to be regarded as a subject clause: "who, when my foot totters, i.e., when my affliction changes to entire downfall, would magnify themselves against me." In Psalm 38:18, כּי connects what follows with בּמוט רגלי by way of confirmation: he is נכון לצלע, ready for falling (Psalm 35:15), he will, if God does not graciously interpose, assuredly fall headlong. The fourth כּי in Psalm 38:19 is attached confirmatorily to Psalm 38:18: his intense pain or sorrow is ever present to him, for he is obliged to confess his guilt, and this feeling of guilt is just the very sting of his pain. And whilst he in the consciousness of well-deserved punishment is sick unto death, his foes are numerous and withal vigorous and full of life. Instead of חיּים, probably חנּם, as in Psalm 35:19; Psalm 69:5, is to be read (Houbigant, Hitzig, Kster, Hupfeld, Ewald, and Olshausen). But even the lxx read חיים; and the reading which is so old, although it does not very well suit עצמוּ (instead of which one would look for ועצוּמים), is still not without meaning: he looks upon himself, according to Psalm 38:9, more as one dead than living; his foes, however, are חיּים, living, i.e., vigorous. The verb frequently ash this pregnant meaning, and the adjective can also have it. Just as the accentuation of the form סבּוּ varies elsewhere out of pause, ורבּוּ here has the tone on the ultima, although it is not perf. consec.
(Note: As perf. consec. the following have the accent on the ultima: - וחתּוּ, Isaiah 20:5, Obadiah 1:9, and ורבּוּ, Isaiah 66:16; perhaps also וחדּוּ, וקלּוּ, Habakkuk 1:8, and ורבּוּ (perf. hypoth.), Job 32:15. But there is no special reason for the ultima-accentuation of רכּוּ, Psalm 55:22; רבּוּ, Psalm 69:5; דּלּוּ, Isaiah 38:14; קלּוּ, Jeremiah 4:13; שׁחוּ, Proverbs 14:19; Habakkuk 3:6; חתּוּ, Job 32:15; זכּוּ, צחוּ, Lamentations 4:7.)
Psalm 38:21 is an apposition of the subject, which remains the same as in Psalm 38:20. Instead of רדופי (Ges. 61, rem. 2) the Ker is רדפי, rādephî (without any Makkeph following), or רדפי, rādophî; cf. on this pronunciation, Psalm 86:2; Psalm 16:1, and with the Chethb רדופי, the Chethb צרופה, Psalm 26:2, also מיורדי, Psalm 30:4. By the "following of that which is good" David means more particularly that which is brought into exercise in relation to his present foes.
(Note: In the Greek and Latin texts, likewise in all the Aethiopic and several Arabic texts, and in the Syriac Psalterium Medilanense, the following addition is found after Psalm 38:21 : Ce aperripsan me ton agapeton osi necron ebdelygmenon, Et projecerunt me dilectum tanquam mortuum abominatum (so the Psalt. Veronense). Theodoret refers it to Absalom's relation to David. The words ὡσεὶ νεκρὸν ἐβδελυγμένον are taken from Isaiah 14:19.)
He closes in Psalm 38:22 with sighs for help. No lighting up of the darkness of wrath takes place. The fides supplex is not changed into fides triumphans. But the closing words, "O Lord, my salvation" (cf. Psalm 51:16), show where the repentance of Cain and that of David differ. True repentance has faith within itself, it despairs of itself, but not of God.
Treasury of Scripture Knowledge
They said to each other, "Did not our hearts burn within us while he talked to us on the road, while he opened to us the Scriptures?"
For when I kept silent, my bones wasted away through my groaning all day long.
For day and night your hand was heavy upon me; my strength was dried up as by the heat of summer. Selah
If I say, "I will not mention him, or speak any more in his name," there is in my heart as it were a burning fire shut up in my bones, and I am weary with holding it in, and I cannot.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.