Mazmur 32:3

32:3 When I refused to confess my sin, ¹ 

my whole body wasted away, ² 

while I groaned in pain all day long.

Mazmur 38:3

38:3 My whole body is sick because of your judgment; ³ 

I am deprived of health because of my sin. ⁴ 

Mazmur 51:8

51:8 Grant me the ultimate joy of being forgiven! ⁵ 

May the bones ⁶  you crushed rejoice! ⁷ 

Ayub 19:21

19:21 Have pity on me, my friends, have pity on me,

for the hand of God has struck me.

Ayub 33:19-21

33:19 Or a person is chastened ⁸  by pain on his bed,

and with the continual strife of his bones, ⁹ 

33:20 so that his life loathes food,

and his soul rejects appetizing fare. ¹⁰ 

33:21 His flesh wastes away from sight,

and his bones, which were not seen,

are easily visible. ¹¹ 

[32:3]  ¹ tn Heb “when I was silent.”

[32:3]  ² tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[38:3]  ³ tn Heb “there is no soundness in my flesh from before your anger.” “Anger” here refers metonymically to divine judgment, which is the practical effect of God’s anger at the psalmist’s sin.

[38:3]  ⁴ tn Heb “there is no health in my bones from before my sin.”

[51:8]  ⁵ tn Heb “cause me to hear happiness and joy.” The language is metonymic: the effect of forgiveness (joy) has been substituted for its cause. The psalmist probably alludes here to an assuring word from God announcing that his sins are forgiven (a so-called oracle of forgiveness). The imperfect verbal form is used here to express the psalmist’s wish or request. The synonyms “happiness” and “joy” are joined together as a hendiadys to emphasize the degree of joy he anticipates.

[51:8]  ⁶ sn May the bones you crushed rejoice. The psalmist compares his sinful condition to that of a person who has been physically battered and crushed. Within this metaphorical framework, his “bones” are the seat of his emotional strength.

[51:8]  ⁷ tn In this context of petitionary prayer, the prefixed verbal form is understood as a jussive, expressing the psalmist’s wish or request.

[33:19]  ⁸ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

[33:19]  ⁹ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

[33:20]  ¹⁰ tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.

[33:21]  ¹¹ tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.