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 With emphasis does מפּני אוּלתּי form the second half of the verse. To take נעויתי out of Psa 38:7 and put it to this, as Meier and Thenius propose, is to destroy this its proper position. On the three מפּני, vid., Ewald, §217, l. Thus sick in soul and body, he is obliged to bow and bend himself in the extreme. נעוה is used of a convulsive drawing together of the body, Isa 21:3; שׁחח, of a bowed mien, Psa 35:14; הלּך, of a heavy, lagging gait. With כּי in Psa 38:8 the grounding of the petition begins for the third time. His כּסלים, i.e., internal muscles of the loins, which are usually the fattest parts, are full of נקלה, that which is burnt, i.e., parched. It is therefore as though the burning, starting from the central point of the bodily power, would spread itself over the whole body: the wrath of God works commotion in this latter as well as in the soul. Whilst all the energies of life thus yield, there comes over him a partial, almost total lifelessness. פּוּג is the proper word for the coldness and rigidity of a corpse; the Niphal means to be brought into this condition, just as נדכּא means to be crushed, or to be brought into a condition of crushing, i.e., of violent dissolution. The מן of מנּהמת is intended to imply that the loud wail is only the utterance of the pain that is raging in his heart, the outward expression of his ceaseless, deep inward groaning.

Verses 9-14
Psa 38:9-14 (Hebrew_Bible_38:10-15) Having thus bewailed his suffering before God, he goes on in a somewhat calmer tone: it is the calm of weariness, but also of the rescue which shows itself from afar. He has complained, but not as if it were necessary for him first of all to make God acquainted with his suffering; the Omniscient One is directly cognisant of (has directly before Him, נגד, like לנגד in Psa 18:25) every wish that his suffering extorts from him, and even his softer sighing does not escape His knowledge. The sufferer does not say this so much with the view of comforting himself with this thought, as of exciting God's compassion. Hence he even goes on to draw the piteous picture of his condition: his heart is in a state of violent rotary motion, or only of violent, quickly repeated contraction and expansion (Psychol. S. 252; tr. p. 297), that is to say, a state of violent palpitation (סחרחר, Pealal according to Ges. §55, 3). Strength of which the heart is the centre (Psa 40:13) has left him, and the light of his eyes, even of these (by attraction for גּם־הוּא,