Psalm 36 3

Psalm 36:3 kjv

The words of his mouth are iniquity and deceit: he hath left off to be wise, and to do good.

Psalm 36:3 nkjv

The words of his mouth are wickedness and deceit; He has ceased to be wise and to do good.

Psalm 36:3 niv

The words of their mouths are wicked and deceitful; they fail to act wisely or do good.

Psalm 36:3 esv

The words of his mouth are trouble and deceit; he has ceased to act wisely and do good.

Psalm 36:3 nlt

Everything they say is crooked and deceitful.
They refuse to act wisely or do good.

Psalm 36 verses

Psalm 36 3 Meaning

Psalm 36:3 vividly describes the wicked person's moral corruption. Their speech is inherently tainted with perversity and fraudulence, reflecting an abandonment of discerning truth and an active choice to shun righteousness. This verse highlights a deliberate rejection of wisdom and good deeds, pointing to a profound departure from a path of uprightness, where such individuals no longer strive for understanding or to benefit others, but rather indulge in malicious and misleading communication.

Psalm 36 3 Context

Psalm 36 presents a stark contrast between the wickedness of man and the magnificent lovingkindness of God. Verses 1-4 focus intensely on describing the nature of the wicked individual. Their actions and internal motivations are presented as deeply corrupted. This section acts as an accusation and lament over pervasive human depravity, setting the stage for the following section, where God's unwavering character and abundant provisions are extolled. Verse 3 is an essential part of painting this portrait of wickedness, specifically detailing the perverse nature of their communication and their deliberate choice to turn away from what is righteous and wise. Historically and culturally, this psalm likely reflects a societal struggle between those who honor God's law and those who disregard it, highlighting the moral decline observed in people who actively choose self-serving sin over divine wisdom. The wicked individual, perhaps one in power or influence, demonstrates contempt for truth and goodness, using their words to deceive and cause harm, a common theme in prophetic critiques against unjust leaders or individuals.

Psalm 36 3 Word analysis

• The words: dibrê (דִּבְרֵי) from dāḇār (דָּבָר). More than mere utterances, dāḇār often signifies a matter, affair, event, or the significant discourse of a person, even a divine decree. Here, it refers to the core content and nature of what comes from the mouth. It's not incidental speech but speech that defines their character.
• of his mouth: pîhû (פִיהוּ) from peh (פֶּה). Emphasizes the direct source. What issues from the mouth is a direct reflection of the inner state, as underscored in Matt 12:34. It's an internal corruption made manifest.
• are iniquity: āwen (אָוֶן). This Hebrew term is rich in meaning, encompassing "trouble," "misfortune," "calamity," "wickedness," "sin," "vanity," and even "idolatry." It implies an active, harmful wrongdoing, often deceitful or oppressive. It signifies productive sinfulness, wickedness as a tangible force, not merely passive error. It suggests perversity and a deep-seated corruption of purpose.
• and deceit: mirmah (מִרְמָה). Means "deceit," "fraud," "trickery," "treachery." It refers to deliberate misleading, cunning, and dishonesty, often with malicious intent. It highlights the perfidious nature of their communication.
• he hath left off: ḥāḏal (חָדַל). This verb means "to cease," "to stop," "to refrain from," "to abandon," "to come to an end." It implies a deliberate action or a conscious cessation. It's not accidental but a choice to abandon a previous state or a path they could have taken. There was a point where they either knew wisdom or could have pursued it, but they chose to stop.
• to be wise: haśkil (הִשְׂכִּיל) from śākal (שָׂכַל). This goes beyond simple knowledge. It means "to act prudently," "to understand," "to gain insight," "to prosper by discernment," "to be skillful." It implies applying knowledge effectively and discerningly, particularly in moral and practical realms. The wicked have abandoned the very capacity and desire to live wisely and insightfully according to divine principles.
• and to do good: lehêṭîb (לְהֵיטִיב) from yāṭaḇ (יָטַב). Means "to do well," "to deal well," "to make good," "to be pleasing or right." It signifies active benevolence, ethical conduct, and bringing benefit. This phrase contrasts directly with āwen (iniquity). The wicked not only cease to understand or act wisely but also cease to engage in any righteous or beneficial actions.

Words-group analysis:

• The words of his mouth are iniquity and deceit: This phrase establishes a direct link between the person's internal character and their external expression. Their communication is defined by a corrupt nature (āwen) and a fraudulent intention (mirmah). It is not an occasional slip but the very substance of their verbal output, reflecting their perverse heart. This demonstrates that moral corruption permeates their speech, using language not for truth or building up, but for destructive ends.
• he hath left off to be wise, and to do good: This describes a significant and intentional moral declension. It suggests a wilful abandonment of a path towards righteousness. It's not a state of innocent ignorance, but a deliberate turning away from wisdom and a cessation of righteous behavior. The failure to "be wise" signifies a rejection of moral discernment and divine instruction, while "to do good" indicates a refusal to act in ways that are just, benevolent, or beneficial, especially to others or to God. The two verbs, ḥāḏal (cease/abandon) and yāṭaḇ (do good), show a deliberate disengagement from righteous living.

Psalm 36 3 Bonus section

The contrast within Psalm 36:3 is crucial: āwen (iniquity/trouble) and mirmah (deceit) describe what comes out of the wicked, while the cessation of haśkil (to be wise) and lehêṭîb (to do good) describes what they withhold or cease from. This shows a double negative impact: they actively produce evil while passively (by ceasing) fail to produce good. This spiritual condition indicates a lack of the fear of God (Ps 36:1), which is foundational to wisdom (Prov 9:10). The wicked person’s "leaving off to be wise" suggests an epistemic sin—a willful refusal to seek or apply God’s truth, hardening their hearts and dulling their understanding (Eph 4:18). Their words betray an internal depravity that chooses to live against divine order and common morality, seeing no benefit or beauty in goodness.

Psalm 36 3 Commentary

Psalm 36:3 provides a profound psychological and moral insight into the wicked. It is not merely a description of bad actions, but a diagnosis of a spiritual condition. The individual’s speech, characterized as āwen (iniquity, perversity) and mirmah (deceit, fraud), reveals a heart deeply entrenched in evil. This isn't just accidental wrongdoing but an intentional, consistent manifestation of corruption. Furthermore, the verse points to a wilful and tragic cessation of wisdom and goodness. "He hath left off to be wise" indicates that wisdom (which includes discernment and ethical understanding aligned with God's ways) was either once present, accessible, or a path open to them, but was deliberately abandoned. Coupled with "to do good," it implies a chosen renunciation of virtuous living and beneficial action. This describes a person whose moral compass is not just broken, but actively ignored and discarded, choosing the path of corruption and self-serving falsehood. They are not simply misguided; they are intentionally opposed to what is righteous. For instance, a person who once upheld certain moral standards might progressively disregard truth for personal gain, until deceit becomes their standard mode of operation and good deeds are actively avoided or even ridiculed.