. The speakers in this psalm (the worshiping community within the nation Israel) were disappointed with God. The psalm begins on a positive note, praising God for leading Israel to past military victories. Verses 1-8 appear to be a song of confidence and petition which the people recited prior to battle. But suddenly the mood changes as the nation laments a recent defeat. The stark contrast between the present and the past only heightens the nation’s confusion. Israel trusted in God for victory, but the Lord rejected them and allowed them to be humiliated in battle. If Israel had been unfaithful to God, their defeat would make sense, but the nation was loyal to the Lord. Comparing the Lord to a careless shepherd, the nation urges God to wake up and to extend his compassion to his suffering people.


The speaker changes here to an individual, perhaps the worship leader or the king. The oscillation between singular (vv. 4, 6 ) and plural (vv. 1-3, 5, 7-8 ) in vv. 1-8 may reflect an antiphonal ceremony.


The image of the powerful wild ox continues; see the note on the phrase “drive back” in the preceding line.


Wake up! See Ps 35:23 .


. This is a romantic poem celebrating the Davidic king’s marriage to a lovely princess. The psalmist praises the king for his military prowess and commitment to justice, urges the bride to be loyal to the king, and anticipates that the marriage will be blessed with royal offspring.


The king’s throne here symbolizes his rule.


The king’s scepter symbolizes his royal authority.


To love justice means to actively promote it.


To hate evil means to actively oppose it.


Anointed you . When read in the light of the preceding context, the anointing is most naturally taken as referring to the king’s coronation. However, the following context (vv. 8-9 ) focuses on the wedding ceremony, so some prefer to see this anointing as part of the king’s preparations for the wedding celebration. Perhaps the reference to his anointing at his coronation facilitates the transition to the description of the wedding, for the king was also anointed on this occasion.


The phrase oil of joy alludes to the fact that the coronation of the king, which was ritually accomplished by anointing his head with olive oil, was a time of great celebration and renewed hope. (If one understands the anointing in conjunction with the wedding ceremony, the “joy” would be that associated with the marriage.) The phrase “oil of joy” also appears in Isa 61:3 , where mourners are granted “oil of joy” in conjunction with their deliverance from oppression.


Submit to him . The poet here makes the point that the young bride is obligated to bring pleasure to her new husband. Though a foreign concept to modern western culture, this was accepted as the cultural norm in the psalmist’s day.


The nations will praise you . As God’s vice-regent on earth, the king is deserving of such honor and praise.


. In this so-called “Song Of Zion” God’s people confidently affirm that they are secure because the great warrior-king dwells within Jerusalem and protects it from the nations that cause such chaos in the earth. A refrain (vv. 7, 11 ) concludes the song’s two major sections.


The meaning of the Hebrew term עֲלָמוֹת ( alamoth , which means “young women”) is uncertain; perhaps it refers to a particular style of music. Cf. 1 Chr 15:20 .


In this context the Lord’s exploits are military in nature (see vv. 8 b-9).


. In this hymn the covenant community praises the Lord as the exalted king of the earth who has given them victory over the nations and a land in which to live.


Jacob whom he loves . The Lord’s covenantal devotion to his people is in view.


God ascended his throne . In the context of vv. 3-4 , which refer to the conquest of the land under Joshua, v. 5 is best understood as referring to an historical event. When the Lord conquered the land and placed his people in it, he assumed a position of kingship, as predicted by Moses (see Exod 15:17-18 , as well as Ps 114:1-2 ). That event is here described metaphorically in terms of a typical coronation ceremony for an earthly king (see 2 Sam 15:10 ; 2 Kgs 9:13 ). Verses 1-2, 8-9 focus on God’s continuing kingship, which extends over all nations.


. This so-called “Song of Zion” celebrates the greatness and glory of the Lord’s dwelling place, Jerusalem. His presence in the city elevates it above all others and assures its security.


A source of joy to the whole earth . The language is hyperbolic. Zion, as the dwelling place of the universal king, is pictured as the world’s capital. The prophets anticipated this idealized picture becoming a reality in the eschaton (see Isa 2:1-4 ).


These acts of judgment are described in vv. 4-7 .


The city’s towers , defenses , and fortresses are outward reminders and tangible symbols of the divine protection the city enjoys.


. In this so-called wisdom psalm (see v. 3 ) the psalmist states that he will not fear the rich enemies who threaten him, for despite their wealth, they are mere men who will die like everyone else. The psalmist is confident the Lord will vindicate the godly and protect them from the attacks of their oppressors.


Death shows no respect for anyone. No matter how wise or foolish an individual happens to be, all pass away .


Naming their lands after themselves is a claim of possession.


When a man becomes rich . Why would people fear such a development? The acquisition of wealth makes individuals powerful and enables them to oppress others (see vv. 5-6 ).


. This psalm takes the form of a covenant lawsuit in which the Lord comes to confront his people in a formal manner (as in Isa 1:2-20 ). The Lord emphasizes that he places priority on obedience and genuine worship, not empty ritual.


Israel’s God is here identified with three names: El ( אֵל [’ el ], or “God”), Elohim ( אֱלֹהִים [’ elohim ], or “God”), and Yahweh ( יְהוָה [ yÿhvah ] or “the Lord ”). There is an obvious allusion here to Josh 22:22 , the only other passage where these three names appear in succession. In that passage the Reubenites, Gadites, and half-tribe of Manasseh declare, “El, God, the Lord ! El, God, the Lord ! He knows the truth! Israel must also know! If we have rebelled or disobeyed the Lord , don’t spare us today!” In that context the other tribes had accused the trans-Jordanian tribes of breaking God’s covenant by worshiping idols. The trans-Jordanian tribes appealed to “El, God, the Lord ” as their witness that they were innocent of the charges brought against them. Ironically here in “ El, God, the Lord ” accuses his sinful covenant people of violating the covenant and warns that he will not spare them if they persist in their rebellion.


In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8 a). On the contrary, they had been faithful in doing so (v. 8 b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13 ). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14 a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14 b), and to acknowledge their absolute dependence on him (v. 15 a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.


Elsewhere in the psalms this verb is used (within a metaphorical framework) of a lion tearing its prey (see Pss 7:2; 17:12; 22:13 ).


The reference to a thank-offering recalls the earlier statement made in v. 14 . Gratitude characterizes genuine worship.


. The psalmist confesses his sinfulness to God and begs for forgiveness and a transformation of his inner character. According to the psalm superscription, David offered this prayer when Nathan confronted him with his sin following the king’s affair with Bathsheba (see 2 Sam 11-12 ). However, the final two verses of the psalm hardly fit this situation, for they assume the walls of Jerusalem have been destroyed and that the sacrificial system has been temporarily suspended. These verses are probably an addition to the psalm made during the period of exile following the fall of Jerusalem in 586 b.c . The exiles could relate to David’s experience, for they, like him, and had been forced to confront their sin. They appropriated David’s ancient prayer and applied it to their own circumstances.


In vv. 1 b-2 the psalmist uses three different words to emphasize the multifaceted character and degree of his sin. Whatever one wants to call it (“rebellious acts,” “wrongdoing,” “sin”), he has done it and stands morally polluted in God’s sight. The same three words appear in Exod 34:7 , which emphasizes that God is willing to forgive sin in all of its many dimensions. In v. 2 the psalmist compares forgiveness and restoration to physical cleansing. Perhaps he likens spiritual cleansing to the purification rites of priestly law.


The juxtaposition of two occurrences of “ look ” in vv. 5-6 draws attention to the sharp contrast between the sinful reality of the psalmist’s condition and the lofty ideal God has for him.


I will be whiter than snow . Whiteness here symbolizes the moral purity resulting from forgiveness (see Isa 1:18 ).


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.


In this context Hide your face from my sins means “Do not hold me accountable for my sins.”


The heart is viewed here as the seat of the psalmist’s motives and moral character.


Your Holy Spirit . The personal Spirit of God is mentioned frequently in the OT, but only here and in Isa 63:10-11 is he called “your/his Holy Spirit.”


Do not take…away . The psalmist expresses his fear that, due to his sin, God will take away the Holy Spirit from him. NT believers enjoy the permanent gift of the Holy Spirit and need not make such a request nor fear such a consequence. However, in the OT God’s Spirit empowered certain individuals for special tasks and only temporarily resided in them. For example, when God rejected Saul as king and chose David to replace him, the divine Spirit left Saul and came upon David ( 1 Sam 16:13-14 ).


You do not desire a burnt sacrifice . The terminology used in v. 16 does not refer to expiatory sacrifices, but to dedication and communion offerings. This is not a categorical denial of the sacrificial system in general or of the importance of such offerings. The psalmist is talking about his specific situation. Dedication and communion offerings have their proper place in worship (see v. 19 ), but God requires something more fundamental, a repentant and humble attitude (see v. 17 ), before these offerings can have real meaning.


Verses 18-19 appear to reflect the exilic period, when the city’s walls lay in ruins and the sacrificial system had been disrupted.


. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.


. This psalm is very similar to . The major difference comes in v. 5 , which corresponds to, but differs quite a bit from, Ps 14:5-6 , and in the use of the divine name. uses “the Lord ” ( יְהוָה , yÿhvah , “Yahweh”) in vv. 2 a, 4, 6, and 7, while employs “God” ( אֱלֹהִים , ’ elohim ) throughout, as one might expect in Pss 42-83 , where the name “Yahweh” is relatively infrequent. The psalmist observes that the human race is morally corrupt. Evildoers oppress God’s people, but the psalmist is confident of God’s protection and anticipates a day when God will vindicate Israel.


There is no God . This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11 ).


The picture of the Lord looking down from heaven draws attention to his sovereignty over the world.


. The psalmist asks God for protection against his enemies, confidently affirms that God will vindicate him, and promises to give thanks to God for his saving intervention.


. The suffering and oppressed author laments that one of his friends has betrayed him, but he is confident that God will vindicate him by punishing his deceitful enemies.


Wickedness and destruction . These terms are also closely associated in Ps 7:14 .


It is you . The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.


Go down alive . This curse imagines a swift and sudden death for the psalmist’s enemies.


He . This must refer to the psalmist’s former friend, who was addressed previously in vv. 12-14 .


. Despite the threats of his enemies, the psalmist is confident the Lord will keep his promise to protect and deliver him.


According to the superscription, David wrote this psalm when the Philistines seized him and took him to King Achish of Gath (see 1 Sam 21:11-15 ).


. The psalmist asks for God’s protection and expresses his confidence that his ferocious enemies will be destroyed by their own schemes.


According to the superscription, David wrote this psalm on the occasion when he fled from Saul and hid in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3 .


. The psalmist calls on God to punish corrupt judges because a vivid display of divine judgment will convince observers that God is the just judge of the world who vindicates the godly.


. The psalmist calls down judgment on his foreign enemies, whom he compares to ravenous wild dogs.


The point is that the psalmist’s enemies have no justifiable reason for attacking him. He has neither rebelled or sinned against the Lord .


Laugh in disgust . See Pss 2:4; 37:13 .


. The psalmist grieves over Israel’s humiliation, but in response to God’s assuring word, he asks for divine help in battle and expresses his confidence in victory.


The heading apparently refers to the military campaign recorded in and .


You have rejected us . See Pss 43:2; 44:9, 23 .


It is ready to fall . The earth is compared to a wall that has been broken by the force of the earthquake (note the preceding line) and is ready to collapse.


Shechem stands for the territory west of the Jordan, the Valley of Succoth for the region east of the Jordan.


Gilead was located east of the Jordan. Half of the tribe of Manasseh lived east of the Jordan in the region of Bashan.


Judah , like Ephraim, was the other major tribe west of the Jordan. The Davidic king, symbolized here by the royal scepter , came from this tribe.


The metaphor of the washbasin , used to rinse one’s hands and feet, suggests that Moab , in contrast to Israel’s elevated position (vv. 6-7 ), would be reduced to the status of a servant.


In v. 9 the psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 8 , but he is also aware that God has seemingly rejected the nation (v. 10 , see also v. 1 ).


Trample down . On this expression see Ps 44:5 .


I will find shelter in the protection of your wings . The metaphor compares God to a protective mother bird.


. The psalmist expresses his unwavering confidence in God’s justice and in his ability to protect his people.


The enemies use deceit to bring down their victim. They make him think they are his friends by pronouncing blessings upon him, but inwardly they desire his demise.


. The psalmist expresses his intense desire to be in God’s presence and confidently affirms that God will judge his enemies.


According to the psalm superscription David wrote the psalm while in the “wilderness of Judah.” Perhaps this refers to the period described in 1 Sam 23-24 or to the incident mentioned in 2 Sam 15:23 .


I will lift up my hands . Lifting up one’s hands toward God was a gesture of prayer (see Ps 28:2 ; Lam 2:19 ) or respect ( Ps 119:48 ).


The depths of the earth refers here to the underworld dwelling place of the dead (see Ezek 26:20; 31:14, 16, 18; 32:18, 24 ). See L. I. J. Stadelmann, The Hebrew Conception of the World , 167.


The psalmist probably refers to himself in the third person here.


. The psalmist asks God to protect him from his dangerous enemies and then confidently affirms that God will destroy his enemies and demonstrate his justice in the sight of all observers.


. The psalmist praises God because he forgives sin and blesses his people with an abundant harvest.


The raging seas…the commotion made by the nations . The raging seas symbolize the turbulent nations of the earth (see Ps 46:2-3, 6 ; Isa 17:12 ).


He turned the sea into dry land . The psalmist alludes to Israel’s crossing the Red Sea ( Exod 14:21 ).


Here the psalmist switches to the singular; he speaks as the representative of the nation.


. The psalmist prays for God’s blessing upon his people and urges the nations to praise him for he is the just ruler of the world.


. The psalmist depicts God as a mighty warrior and celebrates the fact that God exerts his power on behalf of his people.


God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by the fatherless and widows .


When you march through the desert . Some interpreters think that v. 7 alludes to Israel’s exodus from Egypt and its subsequent travels in the desert. Another option is that v. 7 , like v. 8 , echoes Judg 5:4 , which describes how the God of Sinai marched across the desert regions to do battle with Sisera and his Canaanite army.


The language of vv. 7-8 is reminiscent of Judg 5:4-5 , which tells how the God of Sinai came in the storm and annihilated the Canaanite forces led by Sisera. The presence of allusion does not mean, however, that this is a purely historical reference. The psalmist is describing God’s typical appearance as a warrior in terms of his prior self-revelation as ancient events are reactualized in the psalmist’s experience. (For a similar literary technique, see .)


The mountain of Bashan probably refers to Mount Hermon.


To celebrate a military victory, women would play tambourines (see Exod 15:20 ; Judg 11:34 ; 1 Sam 18:6 ).


Little Benjamin, their ruler . This may allude to the fact that Israel’s first king, Saul, was from the tribe of Benjamin.


The wild beast of the reeds probably refers to a hippopotamus, which in turn symbolizes the nation of Egypt.


The language of v. 34 echoes that of Deut 33:26 .


. The psalmist laments his oppressed condition and asks the Lord to deliver him by severely judging his enemies.


The psalmist is the first to admit that he is not perfect. But even so, he is innocent of the allegations which his enemies bring against him (v. 5 b). God, who is aware of his foolish sins and guilt , can testify to the truth of his claim.


God’s house , the temple, here represents by metonymy God himself.


Fasting was a practice of mourners. By refraining from normal activities such as eating food , the mourner demonstrated the sincerity of his sorrow.


John 19:28-30 appears to understand Jesus’ experience on the cross as a fulfillment of this passage (or Ps 22:15 ). See the study note on the word “thirsty” in John 19:28 .


You who seek God refers to those who seek to have a relationship with God by obeying and worshiping him (see Ps 53:2 ).


Verses 35-36 appear to be an addition to the psalm from the time of the exile. The earlier lament reflects an individual’s situation, while these verses seem to reflect a communal application of it.


. This psalm is almost identical to Ps 40:13-17 . The psalmist asks for God’s help and for divine retribution against his enemies.


See Pss 35:10; 37:14 .


You are my high ridge . This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28 .


The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord ’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior.


. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17 ). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1 ), followed by anticipated results if prayer is answered (vv. 2-7 ); (II) prayer (v. 8 ), followed by anticipated results if prayer is answered (vv. 9-14 ); (III) closing prayer (vv. 15-17 ). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter ( Pss 42-72 ; cf. Ps 41:13 , which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.


Grant the king…Grant the king’s son . It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.


These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5 ).


The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.


From sea to sea . This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12 . The language of this and the following line also appears in Zech 9:10 .


As they bow down before him, it will appear that his enemies are licking the dust .


Tarshish was a distant western port, the precise location of which is uncertain.


Sheba was located in Arabia.


Seba was located in Africa.


. In this wisdom psalm the psalmist offers a personal testimony of his struggle with the age-old problem of the prosperity of the wicked. As he observed evil men prosper, he wondered if a godly lifestyle really pays off. In the midst of his discouragement, he reflected upon spiritual truths and realities. He was reminded that the prosperity of the wicked is only temporary. God will eventually vindicate his people.


Arrogance is their necklace . The metaphor suggests that their arrogance is something the wicked “wear” proudly. It draws attention to them, just as a beautiful necklace does to its owner.


When you awake . The psalmist compares God’s inactivity to sleep and the time of God’s judgment to his awakening from sleep.


The following line defines the phrase far from you in a spiritual sense. Those “far” from God are those who are unfaithful and disloyal to him.


. The psalmist, who has just experienced the devastation of the Babylonian invasion of Jerusalem in 586 b.c. , asks God to consider Israel’s sufferings and intervene on behalf of his people. He describes the ruined temple, recalls God’s mighty deeds in the past, begs for mercy, and calls for judgment upon God’s enemies.


The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people.


You crushed the heads of Leviathan . The imagery of vv. 13-14 originates in West Semitic mythology. The description of Leviathan should be compared with the following excerpts from Ugaritic mythological texts: (1) “Was not the dragon [Ugaritic tnn , cognate with Hebrew תַּנִין ( tanin ), translated “sea monster” in v. 13 ] vanquished and captured? I did destroy the wriggling [Ugaritic ’ qltn , cognate to Hebrew עֲקַלָּתוֹן (’ aqallaton ), translated “squirming” in Isa 27:1 ] serpent, the tyrant with seven heads” (note the use of the plural “heads” here and in v. 13 ). (See CTA 3.iii.38-39 in G. R. Driver, Canaanite Myths and Legends , 50.) (2) “For all that you smote Leviathan the slippery [Ugaritic brh , cognate to Hebrew בָּרִחַ ( bariakh ), translated “fast moving” in Isa 27:1 ] serpent, [and] made an end of the wriggling serpent, the tyrant with seven heads” (See CTA 5.i.1-3 in G. R. Driver, Canaanite Myths and Legends , 68.) In the myths Leviathan is a sea creature that symbolizes the destructive water of the sea and, in turn, the forces of chaos that threaten the established order. In the OT, the battle with the sea motif is applied to Yahweh’s victories over the forces of chaos at creation and in history (see Pss 74:13-14; 77:16-20; 89:9-10 ; Isa 51:9-10 ). Yahweh’s subjugation of the waters of chaos is related to his kingship (see Pss 29:3, 10; 93:3-4 ). Isa 27:1 applies imagery from Canaanite mythology to Yahweh’s eschatological victory over his enemies. Apocalyptic literature employs the imagery as well. The beasts of emerge from the sea, while speaks of a seven-headed beast coming from the sea. Here in Ps 74:13-14 the primary referent is unclear. The psalmist may be describing God’s creation of the world (note vv. 16-17 and see Ps 89:9-12 ), when he brought order out of a watery mass, or the exodus (see Isa 51:9-10 ), when he created Israel by destroying the Egyptians in the waters of the sea.


You fed him to the people . This pictures the fragments of Leviathan’s dead corpse washing up on shore and being devoured by those who find them. If the exodus is in view, then it may allude to the bodies of the dead Egyptians which washed up on the shore of the Red Sea (see Exod 14:30 ).


You broke open the spring and the stream . Perhaps this alludes to the way in which God provided water for the Israelites as they traveled in the wilderness following the exodus (see Ps 78:15-16, 20; 105:41 ).


Perpetually flowing rivers are rivers that contain water year round, unlike the seasonal streams that flow only during the rainy season. Perhaps the psalmist here alludes to the drying up of the Jordan River when the Israelites entered the land of Canaan under Joshua (see Josh 3-4 ).


Your dove . The psalmist compares weak and vulnerable Israel to a helpless dove.


Let the oppressed and poor praise your name! The statement is metonymic. The point is this: May the oppressed be delivered from their enemies! Then they will have ample reason to praise God’s name.


. The psalmist celebrates God’s just rule, which guarantees that the godly will be vindicated and the wicked destroyed.


. The psalmist depicts God as a mighty warrior who destroys Israel’s enemies.


Salem is a shorter name for Jerusalem (see Gen 14:18 ).


. The psalmist recalls how he suffered through a time of doubt, but tells how he found encouragement and hope as he recalled the way in which God delivered Israel at the Red Sea.


Verses 13-20 are the content of the psalmist’s reflection (see vv. 11-12 ). As he thought about God’s work in Israel’s past, he reached the place where he could confidently cry out for God’s help (see v. 1 ).


. The author of this lengthy didactic psalm rehearses Israel’s history. He praises God for his power, goodness and patience, but also reminds his audience that sin angers God and prompts his judgment. In the conclusion to the psalm the author elevates Jerusalem as God’s chosen city and David as his chosen king.


They retreated . This could refer to the northern tribes’ failure to conquer completely their allotted territory (see ), or it could refer generally to the typical consequence (military defeat) of their sin (see vv. 10-11 ).


The region of Zoan was located in the Egyptian delta, where the enslaved Israelites lived (see Num 13:22 ; Isa 19:11, 13; 30:4 ; Ezek 30:14 ).


Manna was apparently shaped like a seed ( Exod 16:31 ), perhaps explaining why it is here compared to grain.


Because of the reference to “heaven” in the preceding verse, it is likely that mighty ones refers here to the angels of heaven. The LXX translates “angels” here, as do a number of modern translations (NEB, NIV, NRSV).


The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.


Verses 60-61 refer to the Philistines’ capture of the ark in the days of Eli ( 1 Sam 4:1-11 ).


Because of the invading army and the ensuing panic, the priests’ widows had no time to carry out the normal mourning rites.


. The author laments how the invading nations have destroyed the temple and city of Jerusalem. He asks God to forgive his people and to pour out his vengeance on those who have mistreated them.


The kingdoms that do not pray to you . The people of these kingdoms pray to other gods, not the Lord, because they do not recognize his authority over them.


. The psalmist laments Israel’s demise and asks the Lord to show favor toward his people, as he did in earlier times.


Winged angels ( Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18 ). They are pictured as winged creatures ( Exod 25:20; 37:9 ; 1 Kgs 6:24-27 ; Ezek 10:8, 19 ) and serve as the very throne of God when the ark of the covenant is in view ( Ps 99:1 ; see Num 7:89 ; 1 Sam 4:4 ; 2 Sam 6:2 ; 2 Kgs 19:15 ). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20 ). In Ps 18:10 the image of a cherub serves to personify the wind.


The vine is here a metaphor for Israel (see Ezek 17:6-10 ; Hos 10:1 ).


The protective walls of the metaphorical vineyard are in view here (see Isa 5:5 ).


. The psalmist calls God’s people to assemble for a festival and then proclaims God’s message to them. The divine speech (vv. 6-16 ) recalls how God delivered the people from Egypt, reminds Israel of their rebellious past, expresses God’s desire for his people to obey him, and promises divine protection in exchange for obedience.


I removed the burden . The Lord speaks metaphorically of how he delivered his people from Egyptian bondage. The reference to a basket/burden probably alludes to the hard labor of the Israelites in Egypt, where they had to carry loads of bricks (see Exod 1:14 ).


The name Meribah means “strife.” Two separate but similar incidents at the place called Meribah are recorded in the Pentateuch ( Exod 17:1-7 ; Num 20:1-13 ). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.


The language in this verse, particularly the references to wheat and honey , is reminiscent of Deut 32:13-14 .


. The psalmist pictures God standing in the “assembly of El” where he accuses the “gods” of failing to promote justice on earth. God pronounces sentence upon them, announcing that they will die like men. Having witnessed the scene, the psalmist then asks God to establish his just rule over the earth.


The present translation assumes that the Hebrew term אֱלֹהִים (’ elohim , “gods”) here refers to the pagan gods who supposedly comprise El’s assembly according to Canaanite religion. Those who reject the polemical view of the psalm prefer to see the referent as human judges or rulers ( אֱלֹהִים sometimes refers to officials appointed by God, see Exod 21:6; 22:8-9 ; Ps 45:6 ) or as angelic beings ( אֱלֹהִים sometimes refers to angelic beings, see Gen 3:5 ; Ps 8:5 ).


Having addressed the defendants, God now speaks to those who are observing the trial, referring to the gods in the third person.


These gods, though responsible for justice, neglect their duty. Their self-imposed ignorance (which the psalmist compares to stumbling around in the dark) results in widespread injustice, which threatens the social order of the world (the meaning of the phrase all the foundations of the earth crumble ).


Normally in the OT the title Most High belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El (see v. 1 , as well as Isa 14:13 ).


. The psalmist asks God to deliver Israel from the attacks of foreign nations. Recalling how God defeated Israel’s enemies in the days of Deborah and Gideon, he prays that the hostile nations would be humiliated.


The Hagrites are also mentioned in 1 Chr 5:10, 19-20 .


Some identify Gebal with the Phoenician coastal city of Byblos (see Ezek 27:9 , where the name is spelled differently), though others locate this site south of the Dead Sea (see BDB 148 s.v. גְּבַל ; HALOT 174 s.v. גְּבַל ).


The psalmist alludes here to Gideon’s victory over the Midianites (see Judg 7-8 ) and to Barak’s victory over Jabin’s army, which was led by his general Sisera ( Judg 4-5 ).


Endor is not mentioned in the accounts of Gideon’s or Barak’s victories, but both battles took place in the general vicinity of the town. (See Y. Aharoni and M. Avi-Yonah, The Macmillan Bible Atlas , 46, 54.) Because Sisera and Jabin are mentioned in v. 9 b, many understand them to be the subject of the verbs in v. 10 , though they relate v. 10 to Gideon’s victory, which is referred to in v. 9 a, 11. (See, for example, Y. Aharoni, The Land of the Bible , 263.)


Oreb and Zeeb were the generals of the Midianite army that was defeated by Gideon. The Ephraimites captured and executed both of them and sent their heads to Gideon ( Judg 7:24-25 ).


Zebah and Zalmunna were the Midianite kings. Gideon captured them and executed them ( Judg 8:1-21 ).


The imagery of fire and flames suggests unrelenting, destructive judgment.


. The psalmist expresses his desire to be in God’s presence in the Jerusalem temple, for the Lord is the protector of his people.


. God’s people recall how he forgave their sins in the past, pray that he might now restore them to his favor, and anticipate renewed blessings.


I will listen . Having asked for the Lord’s favor, the psalmist (who here represents the nation) anticipates a divine word of assurance.


Deliverance and peace greet each other with a kiss . The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.


The psalmist already sees undeniable signs of God’s faithfulness and expects deliverance to arrive soon.


. The psalmist appeals to God’s mercy as he asks for deliverance from his enemies.


. The psalmist celebrates the Lord’s presence in Zion and the special status of its citizens.


“ Rahab ,” which means “proud one,” is used here as a title for Egypt (see Isa 30:7 ).


. The psalmist cries out in pain to the Lord, begging him for relief from his intense and constant suffering. The psalmist regards God as the ultimate cause of his distress, but nevertheless clings to God in hope.


. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.


You set up your faithfulness . This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14 ).


Tabor and Hermon were two of the most prominent mountains in Palestine.


The Lord’s arm , hand , and right hand all symbolize his activities, especially his exploits in war.


The Lord’s throne symbolizes his kingship.


The basic sense of the word “holy” is “set apart from that which is commonplace, special, unique.” The Lord’s holiness is first and foremost his transcendent sovereignty as the ruler of the world. He is “set apart” from the world over which he rules. At the same time his holiness encompasses his moral authority, which derives from his royal position. As king he has the right to dictate to his subjects how they are to live; indeed his very own character sets the standard for proper behavior. This expression is a common title for the Lord in the book of Isaiah.


You are my father . The Davidic king was viewed as God’s “son” (see 2 Sam 7:14 ; Ps 2:7 ). The idiom reflects ancient Near Eastern adoption language associated with covenants of grant, by which a lord would reward a faithful subject by elevating him to special status, referred to as “sonship.” Like a son, the faithful subject received an “inheritance,” viewed as an unconditional, eternal gift. Such gifts usually took the form of land and/or an enduring dynasty. See M. Weinfeld, “The Covenant of Grant in the Old Testament and in the Ancient Near East,” JAOS 90 (1970): 184-203, for general discussion and some striking extra-biblical parallels.


The firstborn son typically had special status and received special privileges.


The Lord’s faithful deeds are also mentioned in Pss 17:7 and 25:6 .


The final verse of , v. 52 , is a conclusion to this third “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and fourth “books” of the Psalter (see Pss 41:13; 72:18-19; 106:48 , respectively).


. In this communal lament the worship leader affirms that the eternal God and creator of the world has always been Israel’s protector. But God also causes men, who are as transient as grass, to die, and in his fierce anger he decimates his covenant community, whose brief lives are filled with suffering and end in weakness. The community asks for wisdom, the restoration of God’s favor, a fresh revelation of his power, and his blessing upon their labors.


The divisions of the nighttime . The ancient Israelites divided the night into distinct periods, or “watches.”


We fly away . The psalmist compares life to a bird that quickly flies off (see Job 20:8 ).


Morning is used metaphorically for a time of renewed joy after affliction (see Pss 30:5; 46:5; 49:14; 59:16; 143:8 ).


. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13 ). In vv. 14-16 God himself promises to keep his loyal follower safe.


The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4 ).


As in Deut 32:23-24 , vv. 5-6 closely associate military attack and deadly disease. Perhaps the latter alludes to one of the effects of siege warfare on the population of an entrapped city, which was especially vulnerable to the outbreak of epidemics.


. The psalmist praises God because he defeats the wicked and vindicates his loyal followers.


The horn of the wild ox is frequently a metaphor for military strength; the idiom “to exalt/lift up the horn” signifies military victory (see 1 Sam 2:10 ; Pss 75:10; 89:24 ; Lam 2:17 ).


The cedars of the Lebanon forest were well-known in ancient Israel for their immense size.


. The psalmist affirms that the Lord is the king of the universe who preserves order and suppresses the destructive forces in the world.


The rules you set down . God’s covenant contains a clear, reliable witness to his moral character and demands.


Holiness refers here to God’s royal transcendence (see vv. 1-4 ), as well as his moral authority and perfection (see v. 5 a).


. The psalmist asks God to judge the wicked and affirms his confidence in God’s justice.


Who will stand up for me…? The questions anticipate the answer, “No one except God” (see v. 17 ).


. The psalmist summons Israel to praise God as the creator of the world and the nation’s protector, but he also reminds the people not to rebel against God.


The name Meribah means “strife.” Two separate but similar incidents at Meribah are recorded in the Pentateuch ( Exod 17:1-7 ; Num 20:1-13 , see also Pss 81:7; 106:32 ). In both cases the Israelites complained about lack of water and the Lord miraculously provided for them.


The name Massah means “testing.” This was another name (along with Meribah) given to the place where Israel complained following the Red Sea Crossing (see Exod 17:1-7 , as well as Deut 6:16; 9:22; 33:8 ).


. The psalmist summons everyone to praise the Lord, the sovereign creator of the world who preserves and promotes justice in the earth.


The Lord’s throne symbolizes his kingship.


. The psalmist summons the whole earth to praise God because he reveals his justice and delivers Israel.


A new song is appropriate because the Lord is constantly intervening in the world as its just king. See Ps 96:1 .


. The psalmist celebrates the Lord’s just rule and recalls how he revealed himself to Israel’s leaders.


Winged angels ( Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18 ). They are pictured as winged creatures ( Exod 25:20; 37:9 ; 1 Kgs 6:24-27 ; Ezek 10:8, 19 ) and serve as the very throne of God when the ark of the covenant is in view ( Ps 99:1 ; see Num 7:89 ; 1 Sam 4:4 ; 2 Sam 6:2 ; 2 Kgs 19:15 ). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20 ). In Ps 18:10 the image of a cherub serves to personify the wind.


A pillar of cloud . The psalmist refers to the reality described in Exod 33:9-10 ; Num 12:5 ; and Deut 31:15 .


. The psalmist laments his oppressed state, but longs for a day when the Lord will restore Jerusalem and vindicate his suffering people.


I am unable to eat food . During his time of mourning, the psalmist refrained from eating. In the following verse he describes metaphorically the physical effects of fasting.


By comparing himself to a screech owl among the ruins , the psalmist may be highlighting his loneliness (see v. 7 ), though he may also be comparing his cries for help to the owl’s screech.


Mourners would sometimes put ashes on their head or roll in ashes as a sign of mourning (see 2 Sam 13:19 ; Job 2:8 ; Isa 58:5 ).


. The psalmist praises God for his mercy and willingness to forgive his people.


The expression your youth is renewed like an eagle’s may allude to the phenomenon of molting, whereby the eagle grows new feathers.


. The psalmist praises God as the ruler of the world who sustains all life.


Verse 3 may depict the Lord riding a cherub, which is in turn propelled by the wind current. Another option is that the wind is personified as a cherub. See Ps 18:10 and the discussion of ancient Near Eastern parallels to the imagery in M. Weinfeld, “‘Rider of the Clouds’ and ‘Gatherer of the Clouds’,” JANESCU 5 (1973): 422-24.


Verse 6 refers to the condition described in Gen 1:2 (note the use of the Hebrew term תְּהוֹם [ tÿhom , “watery deep”] in both texts).


The trees of the Lord are the cedars of Lebanon (see the next line), which are viewed as special because of their great size and grandeur. The Lebanon forest was viewed elsewhere in the OT as the “garden of God” (see Ezek 31:8 ).


The lions’ roaring is viewed as a request for food from God .


. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.


They had an insatiable craving . This is described in Num 11:4-35 .


Verses 16-18 describe the events of Num 16:1-40 .


They grumbled in their tents . See Deut 1:27 .


The intervention of Phinehas is recounted in Num 25:7-8 .


Became a snare . See Exod 23:33 ; Judg 2:3 .


Num 35:33-34 explains that bloodshed defiles a land.


The final verse (v. 48 ) is a conclusion to this fourth “book” (or major editorial division) of the Psalter. Similar statements appear at or near the end of each of the first, second and third “books” of the Psalter (see Pss 41:13; 72:18-19; 89:52 , respectively).


. The psalmist praises God for his kindness to his exiled people.


A level road . See Jer 31:9 .


The language of v. 16 recalls Isa 45:2 .


Verses 23-30 , which depict the Lord rescuing sailors from a storm at sea, do not seem to describe the exiles’ situation, unless the word picture is metaphorical. Perhaps the psalmist here broadens his scope and offers an example of God’s kindness to the needy beyond the covenant community.


. With some minor variations, this psalm is a composite of Ps 57:7-11 (see vv. 1-5 ) and Ps 60:5-12 (see vv. 6-13 ).


Shechem stands for the territory west of the Jordan River; the valley of Succoth represents the region east of the Jordan.


Judah , like Ephraim, was the other major tribe west of the Jordan River. The Davidic king, symbolized here by the royal scepter , came from this tribe.


The metaphor of the wash basin , used to rinse one’s hands and feet, suggests that Moab , in contrast to Israel’s elevated position (vv. 7-8 ), would be reduced to the status of a servant.


The psalmist speaks again and acknowledges his need for help in battle. He hopes God will volunteer, based on the affirmation of sovereignty over Edom in v. 9 , but he is also aware that God has seemingly rejected the nation of Israel (v. 11 ).


On the expression trample down our enemies see Ps 44:5 .


. Appealing to God’s justice, the psalmist asks God to vindicate him and to bring severe judgment down upon his enemies.


In vv. 6-19 the psalmist calls on God to judge his enemies severely. Some attribute this curse-list to the psalmist’s enemies rather than the psalmist. In this case one should paraphrase v. 6 : “They say about me, ‘Appoint an evil man, etc.’” Those supporting this line of interpretation point out that vv. 2-5 and 20 refer to the enemies’ attack on the psalmist being a verbal one. Furthermore in vv. 1-5, 20 the psalmist speaks of his enemies in the plural, while vv. 6-19 refer to an individual. This use of the singular in vv. 6-19 could be readily explained if this is the psalmist’s enemies’ curse on him. However, it is much more natural to understand vv. 6-19 as the psalmist’s prayer against his enemies. There is no introductory quotation formula in v. 6 to indicate that the psalmist is quoting anyone, and the statement “may the Lord repay my accusers in this way” in v. 20 most naturally appears to be a fitting conclusion to the prayer in vv. 6-19 . But what about the use of the singular in vv. 6-19 ? Often in the psalms the psalmist will describe his enemies as a group, but then speak of them as an individual as well, as if viewing his adversaries collectively as one powerful foe. See, for example, , where the psalmist uses both the plural (vv. 1, 6 ) and the singular (vv. 2, 4-5 ) in referring to enemies. Perhaps by using the singular in such cases, the psalmist wants to single out each enemy for individual attention, or perhaps he has one especially hostile enemy in mind who epitomizes the opposition of the whole group. This may well be the case in . Perhaps we should understand the singular throughout vv. 6-19 in the sense of “each and every one.” For a lengthy and well-reasoned defense of the opposite view – that vv. 6-19 are a quotation of what the enemies said about the psalmist – see L. C. Allen, Psalms 101-150 (WBC), 72-73.


On the expression cut off see Ps 37:28 .


A curse in OT times consists of a formal appeal to God to bring judgment down upon another. Curses were sometimes justified (such as the one spoken by the psalmist here in vv. 6-19 ), but when they were not, the one pronouncing the curse was in danger of bringing the anticipated judgment down upon himself.


They shake their heads . Apparently shaking the head was a taunting gesture. See also Job 16:4 ; Ps 22:7 ; Lam 2:15 .


. In this royal psalm the psalmist announces God’s oracle to the Davidic king. The first part of the oracle appears in v. 1 , the second in v. 4 . In vv. 2-3 the psalmist addresses the king, while in vv. 5-7 he appears to address God.


My lord . In the psalm’s original context the speaker is an unidentified prophetic voice in the royal court. In the course of time the psalm is applied to each successive king in the dynasty and ultimately to the ideal Davidic king. NT references to the psalm understand David to be speaking about his “lord,” the Messiah. (See Matt 22:43-45 ; Mark 12:36-37 ; Luke 20:42-44 ; Acts 2:34-35 ).


The point of the metaphor is not entirely clear. The dew may symbolize the king’s youthful vitality or, more likely (note the parallelism), may refer to his army of strong, youthful warriors.


You are an eternal priest . The Davidic king exercised a non-Levitical priestly role. The king superintended Judah’s cultic ritual, had authority over the Levites, and sometimes led in formal worship. David himself instructed the Levites to bring the ark of the covenant to Jerusalem ( 1 Chr 15:11-15 ), joined the procession, offered sacrifices, wore a priestly ephod, and blessed the people ( 2 Sam 6:12-19 ). At the dedication of the temple Solomon led the ceremony, offering sacrifices and praying on behalf of the people ().


The Davidic king’s priestly role is analogous to that of Melchizedek , who was both “king of Salem” (i.e., Jerusalem) and a “priest of God Most High” in the time of Abraham ( Gen 14:18-20 ). Like Melchizedek, the Davidic king was a royal priest, distinct from the Aaronic line (see ). The analogy focuses on the king’s priestly role; the language need not imply that Melchizedek himself was “an eternal priest.”


. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.


The language of v. 7 is almost identical to that of 1 Sam 2:8 .


. The psalmist recalls the events of the exodus and conquest and celebrates God’s kingship over his covenant people.


The psalmist recalls the crossing of the Red Sea ( Exod 14:21 ).


The psalmist recalls the crossing of the Jordan River ( Josh 3:13, 16 ).


The mountains skipped like rams, the hills like lambs . This may recall the theophany at Sinai when the mountain shook before God’s presence ( Exod 19:18 ).


In v. 8 the psalmist recalls the event(s) recorded in Exod 17:6 and/or Num 20:11 (see also Deut 8:15 and Ps 78:15-16, 20 ).


. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.


He does whatever he pleases . Such sovereignty is characteristic of kings (see Eccl 8:3 ).


. The psalmist thanks the Lord for delivering him from a life threatening crisis and promises to tell the entire covenant community what God has done for him.


. The psalmist tells the nations to praise the Lord for his loyal love and faithfulness.


. The psalmist thanks God for his deliverance and urges others to join him in praise.


The reference to an attack by the nations suggests the psalmist may have been a military leader.


A petition for deliverance and success seems odd in a psalm thanking God for deliverance, but it is not unique (see Ps 9:19-20 ). The people ask God to continue to intervene for them as he has for the psalmist.


The people refer here to the psalmist, who enters the Lord ’s temple to thank him publicly (see vv. 19-21 ), as the one who comes in the name of the Lord .


You are my God . The psalmist speaks again (see v. 21 ), responding to the words of the worshipers (vv. 22-27 ).


. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8 ) begins with the letter alef ( א ), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16 ) begins with the second letter of the alphabet, each verse in section three (vv. 17-24 ) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.


God’s commands are a reliable guide to right and wrong. By keeping them the psalmist is doing what is right, yet he is still persecuted.


Traditionally “dross” (so KJV, ASV, NIV). The metaphor comes from metallurgy; “slag” is the substance left over after the metallic ore has been refined.


As he explains in the next verse, the psalmist’s fear of judgment motivates him to obey God’s rules .


. The genre and structure of this psalm are uncertain. It begins like a thanksgiving psalm, with a brief notice that God has heard the psalmist’s prayer for help and has intervened. But v. 2 is a petition for help, followed by a taunt directed toward enemies (vv. 3-4 ) and a lament (vv. 5-7 ). Perhaps vv. 2-7 recall the psalmist’s prayer when he cried out to the Lord.


Meshech was located in central Anatolia (modern Turkey). Kedar was located in the desert to east-southeast of Israel. Because of the reference to Kedar, it is possible that Ps 120:5 refers to a different Meshech, perhaps one associated with the individual mentioned as a descendant of Aram in 1 Chr 1:17 . (However, the LXX in 1 Chr 1:17 follows the parallel text in Gen 10:23 , which reads “Mash,” not Meshech.) It is, of course, impossible that the psalmist could have been living in both the far north and the east at the same time. For this reason one must assume that he is recalling his experience as a wanderer among the nations or that he is using the geographical terms metaphorically and sarcastically to suggest that the enemies who surround him are like the barbarians who live in these distant regions. For a discussion of the problem, see L. C. Allen, Psalms 101-150 (WBC), 146.


. The psalm affirms that the Lord protects his people Israel. Unless the psalmist addresses an observer (note the second person singular forms in vv. 3-8 ), it appears there are two or three speakers represented in the psalm, depending on how one takes v. 3 . The translation assumes that speaker one talks in vv. 1-2 , that speaker two responds to him with a prayer in v. 3 (this assumes the verbs are true jussives of prayer), and that speaker three responds with words of assurance in vv. 4-8 . If the verbs in v. 3 are taken as a rhetorical use of the jussive, then there are two speakers. Verses 3-8 are speaker two’s response to the words of speaker one. See the note on the word “sleep” at the end of v. 3 .


The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.


One hardly thinks of the moon’s rays as being physically harmful, like those of the sun. The reference to the moon may simply lend poetic balance to the verse, but it is likely that the verse reflects an ancient, primitive belief that the moon could have an adverse effect on the mind (note the English expression “moonstruck,” which reflects such a belief). Another possibility is that the sun and moon stand by metonymy for harmful forces characteristic of the day and night, respectively.


. The psalmist expresses his love for Jerusalem and promises to pray for the city’s security.


. The psalmist, speaking for God’s people, acknowledges his dependence on God in the midst of a crisis.


Servants look to their master for food, shelter, and other basic needs.


. Israel acknowledges that the Lord delivered them from certain disaster.


. The psalmist affirms his confidence in the Lord’s protection and justice.


. Recalling the joy of past deliverance, God’s covenant community asks for a fresh display of God’s power and confidently anticipate their sorrow being transformed into joy.


O. Borowski says regarding this passage: “The dependence on rain for watering plants, the uncertainty of the quantity and timing of the rains, and the possibility of crop failure due to pests and diseases appear to have kept the farmer in a gloomy mood during sowing” ( Agriculture in Iron Age Israel , 54). Perhaps the people were experiencing a literal drought, the effects of which cause them to lament their plight as they plant their seed in hopes that the rain would come. However, most take the language as metaphorical. Like a farmer sowing his seed, the covenant community was enduring hardship as they waited for a new outpouring of divine blessing. Yet they are confident that a time of restoration will come and relieve their anxiety, just as the harvest brings relief and joy to the farmer.


. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security.


The expression build a house may have a double meaning here. It may refer on the surface level to a literal physical structure in which a family lives, but at a deeper, metaphorical level it refers to building, perpetuating, and maintaining a family line. See Deut 25:9 ; Ruth 4:11 ; 1 Sam 2:35 ; 2 Sam 7:27 ; 1 Kgs 11:38 ; 1 Chr 17:10, 25 . Having a family line provided security in ancient Israel.


. The psalmist observes that the godly individual has genuine happiness because the Lord rewards such a person with prosperity and numerous children.


The metaphor of the fruitful vine pictures the wife as fertile; she will give her husband numerous children (see the next line).


. Israel affirms God’s justice and asks him to destroy the enemies of Zion.


. The psalmist, confident of the Lord’s forgiveness, cries out to the Lord for help in the midst of his suffering and urges Israel to do the same.


. The psalmist affirms his humble dependence on the Lord and urges Israel to place its trust in God.


. The psalmist reminds God of David’s devotion and of his promises concerning David’s dynasty and Zion.


The precise significance of this title, which appears in Pss 120-134 , is unclear. Perhaps worshipers recited these psalms when they ascended the road to Jerusalem to celebrate annual religious festivals. For a discussion of their background see L. C. Allen, Psalms 101-150 (WBC), 219-21.


Some understand Ephrathah as a reference to Kiriath-jearim because of the apparent allusion to this site in the next line (see the note on “Jaar”). The ark was kept in Kiriath-jearim after the Philistines released it (see 1 Sam 6:21-7:2 ). However, the switch in verbs from “heard about” to “found” suggests that Ephrathah not be equated with Jair. The group who is speaking heard about the ark while they were in Ephrath. They then went to retrieve it from Kiriath-jearim (“Jaar”). It is more likely that Ephrathah refers to a site near Bethel ( Gen 35:16, 19; 48:7 ) or to Bethlehem ( Ruth 4:11 ; Mic 5:2 ).


. The psalmist affirms the benefits of family unity.


Hermon refers to Mount Hermon, located north of Israel.


The hills of Zion are those surrounding Zion (see Pss 87:1; 125:2 ). The psalmist does not intend to suggest that the dew from Mt. Hermon in the distant north actually flows down upon Zion. His point is that the same kind of heavy dew that replenishes Hermon may also be seen on Zion’s hills. See A. Cohen, Psalms (SoBB), 439. “Dew” here symbolizes divine blessing, as the next line suggests.


. The psalmist calls on the temple servants to praise God (vv. 1-2 ). They in turn pronounce a blessing on the psalmist (v. 3 ).


His special possession . The language echoes Exod 19:5 ; Deut 7:6; 14:2; 26:18 . See also Mal 3:17 .


Verse 14 echoes Deut 32:36 , where Moses affirms that God mercifully relents from fully judging his wayward people.


. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”


. The Babylonian exiles lament their condition, vow to remain loyal to Jerusalem, and appeal to God for revenge on their enemies.


For other references to the wholesale slaughter of babies in the context of ancient Near Eastern warfare, see 2 Kgs 8:12 ; Isa 13:16 ; Hos 13:16 ; Nah 3:10 .


. The psalmist vows to thank the Lord for his deliverance and protection.


. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.


On the wings of the dawn . This personification of the “dawn” may find its roots in mythological traditions about the god Shachar, whose birth is described in an Ugaritic myth (see G. R. Driver, Canaanite Myths and Legends , 126) and who is mentioned in Isa 14:12 as the father of Helel.


The phrase depths of the earth may be metaphorical (euphemistic) or it may reflect a prescientific belief about the origins of the embryo deep beneath the earth’s surface (see H. W. Wolff, Anthropology of the Old Testament , 96-97). Job 1:21 also closely associates the mother’s womb with the earth.


. The psalmist asks God to deliver him from his deadly enemies, calls judgment down upon them, and affirms his confidence in God’s justice.


My mouth…my lips . The psalmist asks God to protect him from speaking inappropriately or sinfully.


Their delicacies . This probably refers to the enjoyment that a sinful lifestyle appears to offer.


May my head not refuse choice oil . The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.


. The psalmist laments his persecuted state and asks the Lord to deliver him from his enemies.


According to the superscription, David wrote this psalm while in “the cave.” This probably refers to either the incident recorded in 1 Sam 22:1 or to the one recorded in 1 Sam 24:3 . See the superscription of .


Dark regions refers to Sheol, which the psalmist views as a dark place located deep in the ground (see Ps 88:6 ).


The way probably refers here to God’s moral and ethical standards and requirements (see v. 10 ).


A level land (where one can walk free of obstacles) here symbolizes divine blessing and protection. See Pss 26:12 and 27:11 for similar imagery.


. The psalmist expresses his confidence in God, asks for a mighty display of divine intervention in an upcoming battle, and anticipates God’s rich blessings on the nation in the aftermath of military victory.


Arrows and lightning bolts are associated in other texts (see Pss 18:14; 77:17-18 ; Zech 9:14 ), as well as in ancient Near Eastern art (see R. B. Chisholm, “An Exegetical and Theological study of /” [Th.D. diss., Dallas Theological Seminary, 1983], 187).


. The psalmist praises God because he is a just and merciful king who cares for his people.


God is depicted here as a just ruler. In the ancient Near Eastern world a king was responsible for promoting justice, including caring for the weak and vulnerable, epitomized by resident aliens, the fatherless, and widows.


. The psalmist praises the Lord for he is the sovereign ruler of the world who cares for the needs of his covenant people.


The “water” mentioned here corresponds to the “waters above” mentioned in Gen 1:7 . See also Ps 104:3 . For a discussion of the picture envisioned by the psalmist, see L. I. J. Stadelmann, The Hebrew Conception of the World , 47.


. The psalmist calls upon God’s people to praise him because he is just and avenges them.


The Lord is the king here, as the parallelism in the previous line (“their creator”) indicates.


. The Psalter concludes with a resounding call for praise from everything that has breath.


The noun “wisdom” ( חָכְמָה , khokhmah ) could be nuanced “moral skill.” It refers to “skill” that produces something of value. It is used in reference to the skill of seamen ( Ps 107:27 ), abilities of weavers ( Exod 35:26 ), capabilities of administrators ( 1 Kgs 3:28 ), or skill of craftsmen ( Exod 31:6 ). In the realm of moral living, it refers to skill in living – one lives life with moral skill so that something of lasting value is produced from one’s life.


The word “righteousness” ( צֶדֶק , tsedeq ) describes conduct that conforms to a standard. Elsewhere it is used in a concrete sense to refer to commercial weights and measures that conform to a standard ( Deut 25:15 ). In the moral realm it refers to “righteous” conduct that conforms to God’s law.


The Hebrew noun translated “equity” comes from the root יָשָׁר ( yashar ) which has the basic idea of “upright, straight, right.” It refers to activity that is morally upright and straight, that is, on the proper moral path. Elsewhere it is used in a concrete sense to describe cows walking straight down a path without turning right or left ( 1 Sam 6:12 ). Wisdom literature often uses the motif of the straight path to describe a morally “straight” life.


Hebrew word order is emphatic here. Normal word order is: verb + subject + direct object. Here it is: direct object + subject + verb (“wisdom and instruction fools despise”).


The word “path” ( נְתִיבָה , nÿtivah ) like the word “way” ( דֶּרֶךְ , derekh ) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”


They think that they are going to shed innocent blood, but in their blindness they do not realize that it is their own blood they shed. Their greed will lead to their destruction. This is an example of ironic poetic justice. They do not intend to destroy themselves; but this is what they accomplish.


The verb רָנַן ( ranan , “to cry out, give a ringing cry”) always expresses excitement, whether of joyful praise or lamentable sorrow (BDB 943 s.v.). Here it is an excited summons.


The word רְחֹבוֹת ( rÿkhovot , “plazas”) refers to the wide plazas or broad open spaces near the gate where all the people assembled. The personification of wisdom as a woman crying out in this place would be a vivid picture of the public appeal to all who pass by.


The phrase “in the city” further defines the area of the entrance just inside the gate complex, the business area. In an ancient Near Eastern city, business dealings and judicial proceedings would both take place in this area.


The term לֵצִים ( leysim , “scoffers; mockers”) comes from the root לִיץ ( lits , “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1 ).


The term “fool” ( כְּסִיל , kÿsil ) refers to the morally insensitive dullard (BDB 493 s.v.).


The noun תּוֹכַחַת ( tokhakhat , “rebuke”) is used in all kinds of disputes including rebuking, arguing, reasoning, admonishing, and chiding. The term is broad enough to include here warning and rebuke. Cf. KJV, NAB, NRSV “reproof”; TEV “when I reprimand you”; CEV “correct you.”


This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.


Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4 ). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).


The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא ( sho ’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה ). Disaster will come swiftly and crush them like a devastating whirlwind.


The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”


The words “way” ( דֶּרֶךְ , derekh ) and “counsel” ( מוֹעֵצָה , mo ’ etsah ) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1 ).


The Hebrew verb “to kill” ( הָרַג , harag ) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.


The chapter begins with an admonition to receive wisdom (1-4) and then traces the benefits: the knowledge of God and his protection (5-8), moral discernment for living (9-11), protection from evil men (12-15) and immoral women (16-19), and enablement for righteous living (20-22).


Verses 1-11 form one long conditional sentence in the Hebrew text: (1) the protasis (“if…”) encompasses vv. 1-4 and (2) the apodosis (“then…”) consists of two parallel panels in vv. 5-8 and vv. 9-11 both of which are introduced by the particle אָז (’ az , “then”).


The verb “to store up” ( צָפַן , tsafan ; cf. NAB, NLT “treasure”) in the second colon qualifies the term “receive” ( לָקַח , laqakh ) in the first, just as “commands” intensifies “words.” This pattern of intensification through parallelism occurs throughout the next three verses. The verb “to store up; to treasure” is used in reference to things of value for future use, e.g., wealth, dowry for a bride. Since proverbs will be useful throughout life and not always immediately applicable, the idea of storing up the sayings is fitting. They will form the way people think which in turn will influence attitudes (W. G. Plaut, Proverbs , 43).


The word “ear” is a metonymy of cause; the word is used as the instrument of hearing. But in parallelism with “heart” it indicates one aspect of the mental process of hearing and understanding. A “hearing ear” describes an obedient or responsive person (BDB 24 s.v. אֹזֶן 2).


The noun recalls the second purpose of the book ( 1:2 ). It is also cognate to the last word of 2:2 , forming a transition. The two objects of the prepositions in this verse are actually personifications, as if they could be summoned.


The two similes affirm that the value placed on the object will influence the eagerness and diligence in the pursuit and development of wisdom (e.g., Job 28:9-11 ). The point is not only that the object sought is valuable, but that the effort will be demanding but rewarding.


The verb חָפַשׂ ( khafas ) means “to dig; to search” (BDB 344 s.v.; cf. NCV “hunt for it”). The Arabic cognate means “to dig for water.” It is used literally of Joseph searching his brothers’ sacks ( Gen 44:12 ) and figuratively for searching the soul ( Ps 64:7 ). This is a more emphatic word than the one used in the first colon and again emphasizes that acquiring wisdom will be demanding.


This expression is an anthropomorphism; it indicates that the Lord is the immediate source or author of the wisdom. It is worth noting that in the incarnation many of these “anthropomorphisms” become literal in the person of the Logos, the Word, Jesus, who reveals the Father.


The Hebrew word translated “upright” ( יָשָׁר , yashar ) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”


This purpose clause introduced by לְהַצִּילְךָ ( lÿhatsilkha , “to deliver you”) parallels the purpose clause introduced by לְהַצִּילְךָ (“to deliver you”) in v. 12 . There it introduced deliverance from the evil man, and now from the evil woman. The description of the evil man encompassed four poetic lines in the Hebrew text (vv. 12-15 ); likewise, the description of the evil woman is four poetic lines (vv. 16-19 ).


The phrase “reach the paths of life” is a figurative expression for experiencing joy and fullness of blessing (BDB 673 s.v. נָשַׂג 2.a).


The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the Lord (5-12). Wisdom is commended as the most valuable possession (13-18), essential to creation (19-20), and the way to a long and safe life (21-26). There then follows a warning to avoid unneighborliness (27-30) and emulating the wicked (31-35).


This involves two implied comparisons (hypocatastasis). One is a comparison of living out the duties and responsibilities taught with binding a chain around the neck, and the other is a comparison of the inward appropriation of the teachings with writing them on a tablet. So the teachings are not only to become the lifestyle of the disciple but his very nature.


The word בְּטַח ( bÿtakh , “trust”) is used in the OT in (1) literal physical sense: to physically lean upon something for support and (2) figurative sense: to rely upon someone or something for help or protection (BDB 105 s.v. I בְּטַח ; HALOT 120 s.v. I בטח ). The verb is often used with false securities, people trusting in things that prove to be worthless. But here the object of the secure trust is the Lord who is a reliable object of confidence.


The “heart” functions as a metonymy of subject encompassing mind, emotions and will (BDB 524 s.v. לֵב 2).


The second colon clarifies the first. If one fears the Lord and turns away from evil, then he is depending on the Lord and not wise in his own eyes. There is a higher source of wisdom than human insight.


This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).


The metaphor compares wisdom to the symbol of vitality and fullness of life. This might be an allusion to Gen 3:22 , suggesting that what was lost as a result of the Fall may be recovered through wisdom: long and beneficial life (R. Marcus, “The Tree of Life in Proverbs,” JBL 62 [1943]: 117-20).


The theme of God’s use of wisdom in creation is developed in Prov 8:22-31 . Because God established the world to operate according to the principle of wisdom it is impossible for anyone to live successfully in his world apart from the wisdom that only God can give.


The word תְּהוֹמוֹת ( tÿhomot , “primordial sea”) alludes to the chaotic “deep” in Gen 1:2 (BDB 1063 s.v. תְּהוֹם 3). This was viewed in the ancient world as a force to be reckoned with. However, God not only formed it but controls it (see J. Emerton, “Spring and Torrent in Ps 74:15 ,” VT 15 [1965]: 125).


This might refer to God’s action of dividing the waters to form the dry ground on the third day ( Gen 1:9-10 ) or, less likely, to the breaking up of the fountains of the deep at the flood ( Gen 7:11 ).


The two colons form a merism: The wisdom of God is behind all forces of nature, whether the violent breaking forth of its watery forces at creation or the provision of the gentle rain and dew throughout history (T. T. Perowne, Proverbs , 55).


The term רַגְלְךָ ( raglekha , “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.


The verb חָרַשׁ ( kharash ) means “to cut in; to engrave; to plough; to devise.” The idea of plotting is metaphorical for working, practicing or fabricating (BDB 360 s.v.).


The term רִיב ( riv ) can mean “quarrel” or “legal accusation” (BDB 936 s.v.). Both ideas would work but the more technical legal accusation fits the context better. This is a warning to not bring legal accusations against anyone without a legitimate reason.


The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3 ).


The term “bless” ( בָּרַךְ , barakh ) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.


The chapter includes an exhortation to acquire wisdom (1-4a), a list of the benefits of wisdom (4b-9), a call to pursue a righteous lifestyle (10-13), a warning against a wicked lifestyle (14-19), and an exhortation to righteousness (20-27).


The personification of wisdom continues with the bestowal of a wreath for the head (e.g., 1:9 ). The point is that grace will be given to the individual like a wreath about the head.


The noun צַעֲדֶךָ ( tsa ’ adekha , “your steps”) and the temporal infinitive בְּלֶכְתְּךָ ( belekhtÿkha , “when you walk”) use the idiom of walking to represent the course of life. On that course there will be no obstacles; the “path” will be straight – morally and practically.


The verb צָרַר ( tsarar , “to be narrow; to be constricted”) refers to that which is narrow or constricted, signifying distress, trouble, adversity; that which was wide-open or broad represents freedom and deliverance.


The progression from walking to running is an idiom called “anabasis,” suggesting that as greater and swifter progress is made, there will be nothing to impede the progress (e.g., Isa 40:31 ).


The verb עָבַר (’ avar , “to cross over; to travel through”) ends both cola. In the first it warns against going on wrong paths; in the second it means “to go your own way,” but may hint that the way will cross over the wrong way. The rapid sequence of commands stresses the urgency of the matter.


The verb is רָעַע ( ra ’ a ’), which means “to do evil; to harm.” The verse is using the figure of hyperbole to stress the preoccupation of some people with causing trouble. R. L. Alden says, “How sick to find peace only at the price of another man’s misfortune” ( Proverbs , 47).


Heb “their sleep is robbed/seized”; these expressions are metonymical for their restlessness in plotting evil.


The Hiphil imperfect ( Kethib ) means “cause to stumble.” This idiom (from hypocatastasis) means “bring injury/ruin to someone” (BDB 505-6 s.v. כָּשַׁל Hiph.1).


The simile describes ignorance or spiritual blindness, sinfulness, calamity, despair.


The words “eyes” and “heart” are metonymies of subject representing the faculties of each. Cf. CEV “think about it all.”


The word תּוֹצְאוֹת ( tots ’ ot , from יָצָא , yatsa ’) means “outgoings; extremities; sources.” It is used here for starting points, like a fountainhead, and so the translation “sources” works well.


The verb is a denominative Piel from the word פֶּלֶס ( peles ), “balance; scale.” In addition to telling the disciple to keep focused on a righteous life, the sage tells him to keep his path level, which is figurative for living the righteous life.


The two verbs in this verse are from different roots, but nonetheless share the same semantic domain. The first verb is תֵּט ( tet ), a jussive from נָטָה ( natah ), which means “to turn aside” (Hiphil); the second verb is the Hiphil imperative of סוּר ( sur ), which means “to cause to turn to the side” (Hiphil). The disciple is not to leave the path of righteousness; but to stay on the path he must leave evil.


In this chapter the sage/father exhorts discretion (1, 2) then explains how to avoid seduction (3-6); this is followed by a second exhortation to prevention (7, 8) and an explanation that obedience will avoid ruin and regret (9-14); finally, he warns against sharing love with strangers (15-17) but to find it at home (18-23). For an analysis of the chapter, see J. E. Goldingay, “Proverbs V and IX,” RB 84 (1977): 80-93.


This “discretion” is the same word in 1:4 ; it is wise, prudential consideration, careful planning, or the ability to devise plans with a view to the best way to carry them out. If that ability is retained then temptations to digress will not interfere.


“Lips” is a metonymy of cause, referring to her words. Dripping honey is an implied comparison between the product and her words, which are flattering and smooth (cf. Song 4:11 ). See M. Dahood, “Honey That Drips. Notes on Proverbs 5:2-3 ,” Bib 54 (1973): 65-66.


Heb “her end” (so KJV). D. Kidner notes that Proverbs does not allow us to forget that there is an afterward ( Proverbs [TOTC], 65).


The verb “to be bitter” ( מָרַר , marar ) describes things that are harmful and destructive for life, such as the death of the members of the family of Naomi ( Ruth 1:20 ) or finding water that was undrinkable ( Exod 15:22-27 ). The word indicates that the sweet talking will turn out badly.


The Hebrew has “like a sword of [two] mouths,” meaning a double-edged sword that devours/cuts either way. There is no movement without damage. There may be a wordplay here with this description of the “sword with two mouths,” and the subject of the passage being the words of her mouth which also have two sides to them. The irony is cut by the idiom.


The verb נוּעַ ( nua ’) means “to quiver; to wave; to waver; to tremble”; cf. KJV “her ways are moveable”; NAB “her paths will ramble”; NLT “She staggers down a crooked trail.” The ways of the adulterous woman are unstable (BDB 631 s.v.).


The sadder part of the description is that this woman does not know how unstable her life is, or how uneven. However, Thomas suggests that it means, “she is not tranquil.” See D. W. Thomas, “A Note on לא תדע in Proverbs v 6 ,” JTS 37 (1936): 59.


There is a contrast made between “keep far away” ( הַרְחֵק , harkheq ) and “do not draw near” ( וְאַל־תִּקְרַב , vÿ ’ al-tiqrav ).


The term הוֹד ( hod , “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.


The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.


Paul Kruger develops this section as an allegory consisting of a series of metaphors. He suggests that what is at issue is private versus common property. The images of the cistern, well, or fountain are used of a wife (e.g., Song 4:15 ) because she, like water, satisfies desires. Streams of water in the street would then mean sexual contact with a lewd woman. According to 7:12 she never stays home but is in the streets and is the property of many (P. Kruger, “Promiscuity and Marriage Fidelity? A Note on Prov 5:15-18 ,” JNSL 13 [1987]: 61-68).


The point is that what is private is not to be shared with strangers; it belongs in the home and in the marriage. The water from that cistern is not to be channeled to strangers or to the public.


The positive instruction is now given: Find pleasure in a fulfilling marriage. The “fountain” is another in the series of implied comparisons with the sexual pleasure that must be fulfilled at home. That it should be blessed (the passive participle of בָּרַךְ , barakh ) indicates that sexual delight is God-given; having it blessed would mean that it would be endowed with fruitfulness, that it would fulfill all that God intended it to do.


The verb שָׁגָה ( shagah ) means “to swerve; to meander; to reel” as in drunkenness; it signifies a staggering gait expressing the ecstatic joy of a captivated lover. It may also mean “to be always intoxicated with her love” (cf. NRSV).


The lack of discipline and control in the area of sexual gratification is destructive. The one who plays with this kind of sin will become ensnared by it and led to ruin.


The word אִוַּלְתּוֹ (’ ivvalto , “his folly”) is from the root אול and is related to the noun אֶוִיל (’ evil , “foolish; fool”). The noun אִוֶּלֶת (’ ivvelet , “folly”) describes foolish and destructive activity. It lacks understanding, destroys what wisdom builds, and leads to destruction if it is not corrected.


The verb שָׁגָה ( shagah , “to swerve; to reel”) is repeated in a negative sense. If the young man is not captivated by his wife but is captivated with a stranger in sinful acts, then his own iniquities will captivate him and he will be led to ruin.


The chapter advises release from foolish indebtedness (1-5), admonishes avoiding laziness (6-11), warns of the danger of poverty (9-11) and deviousness (12-15), lists conduct that the Lord hates (16-19), and warns about immorality (20-35).


It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was a neighbor who was not well known ( זָר , zar ), perhaps a misfit in the community. The one who pledged security for this one was simply gullible.


The sluggard ( עָצֵל , ’ atsel ) is the lazy or sluggish person (cf. NCV “lazy person”; NRSV, NLT “lazybones”).


The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.


The writer might in this verse be imitating the words of the sluggard who just wants to take “a little nap.” The use is ironic, for by indulging in this little rest the lazy one comes to ruin.


The terms describe one who is both worthless and wicked. Some suggest that בְּלִיַּעַל ( bÿliyya ’ al ) is a compound of the negative בְּלִי ( bÿli ) and a noun יַעַל ( ya ’ al , “profit; worth”). Others suggest that the root is from בַּעַל ( ba ’ al , “lord [of goats]”) or a derivative of בָּלַע ( bala ’) with reduplication (“confusion” or “engulfing ruin”), or a proper name from Babylonian Bililu . See B. Otzen, TDOT 2:131-36; and D. W. Thomas, “ בְּלִיַּעַל in the Old Testament,” Biblical and Patristic Studies in Memory of Robert Pierce Casey , 11-19. Whatever the etymology, usage shows that the word describes people who violate the law ( Deut 15:9 ; Judg 19:22 ; 1 Kgs 21:10, 13 ; Prov 16:27 ; et al.) or act in a contemptuous and foolish manner against cultic observance or social institutions ( 1 Sam 10:27; 25:17; 30:22 ); cf. NRSV “a scoundrel and a villain” (NAB and NIV similar). The present instruction will focus on the devious practice of such wicked and worthless folk.


The sinister sign language and gestures of the perverse individual seem to indicate any kind of look or gesture that is put on and therefore a form of deception if not a way of making insinuations. W. McKane suggests from the presence of חֹרֵשׁ ( khoresh ) in v. 14 that there may be some use of magic here ( Proverbs [OTL], 325).


This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29 ). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).


The expression “high/ lofty [ רָמוֹת , ramot ] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader ( Isa 10:12-14 ) and the proud king of the book of Daniel ( 11:12 ). God does not tolerate anyone who thinks so highly of himself and who has such ambition.


The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple ( 1 Chr 22:8 ). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood ( 2 Kgs 21:16 ), or princes doing it for gain ( Ezek 22:27 ).


The Lord hates perjury and a lying witness (e.g., Ps 40:4 ; Amos 2:4 ; Mic 1:4 ). This is a direct violation of the law ().


Dissension is attributed in Proverbs to contentious people ( 21:9; 26:21; 25:24 ) who have a short fuse ( 15:8 ).


The figures used here are hypocatastases (implied comparisons). There may also be an allusion to where the people were told to bind the law on their foreheads and arms. The point here is that the disciple will never be without these instructions. See further, P. W. Skehan, Studies in Israelite Poetry and Wisdom (CBQMS), 1-8.


The Hebrew verb means “talk” in the sense of “to muse; to complain; to meditate”; cf. TEV, NLT “advise you.” Instruction bound to the heart will speak to the disciple on awaking.


The terms “lamp,” “light,” and “way” are all metaphors. The positive teachings and commandments will illumine or reveal to the disciple the way to life; the disciplinary correctives will provide guidance into fullness of life.


The description of the woman as a “strange woman” and now a “loose [ Heb “foreign”] woman” is within the context of the people of Israel. She is a “foreigner” in the sense that she is a nonconformist, wayward, and loose. It does not necessarily mean that she is not ethnically an Israelite.


“Fire” provides the analogy for the sage’s warning: Fire represents the sinful woman (hypocatastasis) drawn close, and the burning of the clothes the inevitable consequences of the liaison. See J. L. Crenshaw, “Impossible Questions, Sayings, and Tasks,” Semeia 17 (1980): 19-34. The word “fire” ( אֵשׁ , ’ esh ) plays on the words “man” ( אִישׁ ,’ ish ) and “woman” ( אִשָּׁה , ’ ishah ); a passage like this probably inspired R. Gamaliel’s little explanation that what binds a man and a woman together in a holy marriage is י ( yod ) and ה ( he ), the two main letters of the holy name Yah . But if the Lord is removed from the relationship, that is, if these two letters are removed, all that is left is the אֵשׁ – the fire of passion. Since Gamaliel was the teacher of Paul, this may have influenced Paul’s advice that it was better to marry than to burn ( 1 Cor 7:9 ).


The verb “touches” is intended here to be a euphemism for illegal sexual contact (e.g., Gen 20:6 ).


Even though the text has said that the man caught in adultery ruins his life, it does not mean that he was put to death, although that could have happened. He seems to live on in ignominy, destroyed socially and spiritually. He might receive blows and wounds from the husband and shame and disgrace from the spiritual community. D. Kidner observes that in a morally healthy society the adulterer would be a social outcast ( Proverbs [TOTC], 75).


The chapter begins with the important teaching of the father (1-5), then it focuses on the seduction: first of the victim (6-9), then the temptress (10-12), then the seduction (13-20), and the capitulation (21-23); the chapter concludes with the deadly results of consorting (24-27).


This is an allusion to Deut 6:8 . Binding the teachings on the fingers and writing them on the tablets here are implied comparisons for preserving the teaching in memory so that it can be recalled and used with ease.


The metaphor is meant to signify that the disciple will be closely related to and familiar with wisdom and understanding, as close as to a sibling. Wisdom will be personified in the next two chapters, and so referring to it as a sister in this chapter certainly prepares for that personification.


The term לֶקַח ( leqakh ) was used earlier in Proverbs for wise instruction; now it is used ironically for enticement to sin (see D. W. Thomas, “Textual and Philological Notes on Some Passages in the Book of Proverbs,” VTSup 3 [1955]: 280-92).


The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).


Wise lips detest wickedness ; wisdom hates speaking wicked things. In fact, speaking truth results in part from detesting wickedness.


The verb פָּתַל ( patal ) means “to twist.” In the Niphal it means “to wrestle” (to twist oneself). It was used in Gen 30:8 for the naming of Naphtali, with the motivation for the name from this verb: “with great struggling.” Here it describes speech that is twisted. It is a synonym for the next word, which means “twisted; crooked; perverse.”


This verb יְחֹקְקוּ ( yÿkhoqqu ) is related to the noun חֹק ( khoq ), which is a “statute; decree.” The verb is defined as “to cut in; to inscribe; to decree” (BDB 349 s.v. חָקַק ). The point the verse is making is that when these potentates decree righteousness, it is by wisdom. History records all too often that these rulers acted as fools and opposed righteousness (cf. Ps 2:1-3 ). But people in power need wisdom to govern the earth (e.g., Isa 11:1-4 which predicts how Messiah will use wisdom to do this very thing). The point is underscored with the paronomasia in v. 15 with “kings” and “will reign” from the same root, and then in v. 16 with both “princes” and “rule” being cognate. The repetition of sounds and meanings strengthens the statements.


In contrast to the word for “hate” ( שָׂנֵא , shaneh ) the verb “love” ( אָהֵב , ’ ahev ) includes within it the idea of choosing spontaneously. So in this line loving and seeking point up the means of finding wisdom.


The language of the text with “fruit” and “ingathering” is the language of the harvest – what the crops yield. So the figure is hypocatastasis, comparing what wisdom produces to such crops.


The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” ( תְּהֹמוֹת , tÿhomot ) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.


The infinitive construct בְּחוּקוֹ ( bÿkhuqo , “to cut; to engrave; to mark”) and the noun חוּג ( khug , “horizon; circle”) form a paronomasia in the line.


Chapter forms the conclusion of the lengthy introduction to the book. Both wisdom and folly will make their final appeals; and both appeal to the simpletons. Wisdom offers life with no mention of pleasure; folly offers pleasure with no mention of death. The first twelve verses concern accepting wisdom: the invitation of wisdom (1-6), the description of the responses (7-11), and the consequence (12). Verses 13-18 concern accepting folly: the invitation (13-17) and the consequence (18).


Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in ,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30 ; Isa 5:22 ). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.


The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.


The difference between תְּחִלַּת ( tÿkhillat ) here and רֵאשִׁית ( re ’ shit ) of 1:7 , if there is any substantial difference, is that this term refers to the starting point of wisdom, and the earlier one indicates the primary place of wisdom (K&D 16:202).


The offer is not wine and meat (which represented wisdom), but water that is stolen. The “water” will seem sweeter than wine because it is stolen – the idea of getting away with something exciting appeals to the baser instincts. In Proverbs the water imagery was introduced earlier in 5:15-19 as sexual activity with the adulteress, which would seem at the moment more enjoyable than learning wisdom. Likewise bread will be drawn into this analogy in 30:20 . So the “calling out” is similar to that of wisdom, but what is being offered is very different.


The “dead” are the Rephaim , the “shades” or dead persons who lead a shadowy existence in Sheol (e.g., Prov 2:18-19 ; Job 3:13-19 ; Ps 88:5 ; Isa 14:9-11 ). This approximates an “as-if” motif of wisdom literature: The ones ensnared in folly are as good as in Hell. See also Ptah-hotep’s sayings ( ANET 412-414).


Beginning with ch. there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.


The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.


The term “sleeps” is figurative, an implied comparison that has become idiomatic (like the contemporary English expression “asleep on the job”). It means that this individual is lazy or oblivious to the needs of the hour.


The word “blessings” has the sense of gifts, enrichments, that is, the rewards or the results of being righteous. The blessings come either from the people the righteous deal with, or from God. CEV understands the blessings as praise for good behavior (“Everyone praises good people”).