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 Only הבל, breath-like, or after the manner of breath (Psa 144:4), from empty, vain motives and with vain results, do they make a disturbance (pausal fut. energicum, as in Psa 36:8); and he who restlessly and noisily exerts himself knows not who will suddenly snatch together, i.e., take altogether greedily to himself, the many things that he heaps up (צבר, as in Job 27:16); cf. Isa 33:4, and on  - ām = αὐτά, Lev 15:10 (in connection with which אלה הדברים, cf. Isa 42:16, is in the mind of the speaker).

Verses 7-11
Psa 39:7-11 (Hebrew_Bible_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 å (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