Heb “according to custom toward the lovers of your name.” The “lovers of” God’s “name” are the Lord ’s loyal followers. See Pss 5:11; 69:36 ; Isa 56:6 .


God’s “word” refers here to his law (see v. 11 ).


Or “redeem me.”


The cohortative verbal form with vav ( ו ) conjunctive indicates purpose/result after the preceding imperative.


Heb “cause your face to shine.”


Heb “[with] flowing streams my eyes go down.”


Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.


Heb “you commanded [in] justice your rules.”


or “zeal.”


Heb “destroys,” in a hyperbolic sense.


Heb “your words.”


Heb “your justice [is] justice forever.”


Or “truth.”


Heb “find.”


Heb “just are your rules forever.”


Heb “my voice.”


Heb “according to.”


Heb “according to your custom.”


Heb “those who pursue.”


Heb “long ago I knew concerning your rules, that forever you established them.” See v. 89 for the same idea. The translation assumes that the preposition מִן ( min ) prefixed to “your rules” introduces the object of the verb יָדַע ( yada ’), as in 1 Sam 23:23 . Another option is that the preposition indicates source, in which case one might translate, “Long ago I realized from your rules that forever you established them” (cf. NIV, NRSV).


Or “argue my case.”


Heb “and redeem me.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Ps 19:14 ).


Heb “far from the wicked [is] deliverance.”


Heb “according to your customs.”


Heb “many [are] those who chase me and my enemies.”


Heb “your word.”


Heb “the head of your word is truth, and forever [is] all your just regulation.” The term “head” is used here of the “sum total” of God’s instructions.


Heb “and because of your instructions my heart trembles.” The psalmist’s healthy “fear” of the consequences of violating God’s instructions motivates him to obey them. See v. 120 .


Heb “like one who finds great plunder.” See Judg 5:30 . The image is that of a victorious warrior who finds a large amount of plunder on the field of battle.


The number “seven” is use rhetorically to suggest thoroughness.


Heb “great peace [is] to the lovers of your law.”


Heb “and there is no stumbling to them.”


Heb “do.”


Heb “for all my ways [are] before you.”


Heb “may my cry approach before you.”


Heb “may my appeal for mercy come before you.”


Heb “according to your speech.”


The words “to obey” are not in the Hebrew text, but have been supplied in the translation for stylistic reasons and for clarity.


Heb “my life.”


God’s regulations will “help” the psalmist by giving him moral and ethical guidance.


Heb “I stray like a lost sheep.” It is possible that the point of the metaphor is vulnerability: The psalmist, who is threatened by his enemies, feels as vulnerable as a straying, lost sheep. This would not suggest, however, that he has wandered from God’s path (see the second half of the verse, as well as v. 110 ).


The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.


Or “my life.”


Heb “from a lip of falsehood.”


Heb “from a tongue of deception.”


Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord /God will do … and thus he will add” (see Ruth 1:17 ; 1 Sam 3:17; 14:44; 20:13; 25:22 ; 2 Sam 3:9, 35; 19:13 ; 1 Kgs 2:23 ; 2 Kgs 6:31 ).


The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3 .


Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.


Or “woe to me.” The Hebrew term אוֹיָה (’ oyah , “woe”) which occurs only here, is an alternate form of אוֹי (’ oy ).


Heb “I live as a resident alien.”


The singular participial form probably has a representative function here. The psalmist envisions the typical hater of peace who represents the entire category of such individuals.


Heb “I, peace.”


Heb “they [are] for war.”


Heb “I lift my eyes.”


Heb “my help [is] from with the Lord .”


Or “Maker.”


Heb “the one who guards you.”


The prefixed verbal forms following the negative particle אל appear to be jussives. As noted above, if they are taken as true jussives of prayer, then the speaker in v. 3 would appear to be distinct from both the speaker in vv. 1-2 and the speaker in vv. 4-8 . However, according to GKC 322 §109. e ), the jussives are used rhetorically here “to express the conviction that something cannot or should not happen.” In this case one should probably translate, “he will not allow your foot to slip, your protector will not sleep,” and understand just one speaker in vv. 4-8 .


Heb “the one who guards Israel.”


Heb “your going out and your coming in.”


Or “were.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “Jerusalem, which is built like a city which is joined to her together.” The meaning of the Hebrew text is unclear. Many regard this as a description of the compact way in which the city was designed or constructed. The translation assumes an emendation of the verb חֻבְּרָה ( khubbÿrah , “is joined”) to a noun חֶבְרָה ( khevrah , “association; company”). The text then reads literally, “Jerusalem, which is built like a city which has a company together.” This in turn can be taken as a reference to Jerusalem’s role as a city where people congregated for religious festivals and other civic occasions (see vv. 4-5 ).


Or “went up.”


Heb “which is where the tribes go up.”


Heb “[it is] a statute for Israel to give thanks to the name of the Lord .”


Or “for.”


Or “sat.”


Heb “Indeed, there they sit [on] thrones for judgment, [on] thrones [belonging] to the house of David.”


Heb “ask [for].”


Or “be secure.”


or “security.”


The psalmist uses second feminine singular pronominal forms to address personified Jerusalem.


Heb “I will seek good for you.” The psalmist will seek Jerusalem’s “good” through prayer.


Heb “I lift my eyes.”


Heb “for greatly we are filled [with] humiliation.”


Heb “greatly our soul is full to it.”


Heb “rose up against us.”


Or “stream.”


Heb “would have passed over.”


Heb “our being.” The Hebrew term נֶפֶשׁ ( nefesh ) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).


Heb “then they would have passed over our being, the raging waters.”


Heb “blessed [be] the Lord .”


Heb “[the one] who.”


Heb “our life escaped.”


Heb “our help [is] in the name of the Lord .”


Or “Maker.”


Or “for.”


Heb “a scepter of wickedness.” The “scepter” symbolizes royal authority; when collocated with “wickedness” the phrase refers to an oppressive foreign conqueror.


Or “rest.”


Heb “so that the godly might not stretch out their hands in wrongdoing.” A wicked king who sets a sinful example can have an adverse moral and ethical effect on the people he rules.


Heb “pure of heart.” The “heart” is here viewed as the seat of one’s moral character and motives. The “pure of heart” are God’s faithful followers who trust in and love the Lord and, as a result, experience his deliverance (see Pss 7:10; 11:2; 32:11; 36:10; 64:10; 94:15; 97:11 ).


Heb “and the ones making their paths twisted.” A sinful lifestyle is compared to a twisting, winding road.


Heb “lead them away.” The prefixed verbal form is understood as a jussive of prayer here (note the prayers directly before and after this). Another option is to translate, “the Lord will remove them” (cf. NIV, NRSV).


Heb “the workers of wickedness.”


Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 122:8 for a similar prayer for peace).


Heb “turns with a turning [toward] his people.” The Hebrew noun שִׁיבַת ( shivat ) occurs only here in the OT. For this reason many prefer to emend the form to the more common שְׁבִית ( shevit ) or שְׁבוּת ( shÿvut ), both of which are used as a cognate accusative of שׁוּב ( shuv ; see Ps 14:7 ). However an Aramaic cognate of שְׁבִית appears in an eighth century b.c. Old Aramaic inscription with the verb שׁוּב . This cognate noun appears to mean “return” (see J. Fitzmyer, The Aramaic Treaties of Sefire [BibOr], 119-20) or “restoration” (see DNWSI 2:1125). Therefore it appears that שְׁבִית should be retained and understood as a cognate accusative of שׁוּב . In addition to Fitzmyer (119-20) see L. C. Allen, who offers the literal translation, “turn with a turning toward” ( Psalms 101-150 [WBC], 170). Allen takes שְׁבִית as construct and understands “Zion” as an objective genitive.


Heb “then our mouth was filled with laughter, and our tongue with a shout.”


Heb “they said among the nations.”


Heb “like the streams in the Negev.” sn The streams in the arid south . Y. Aharoni writes of the streams in the Negev: “These usually dry wadis collect water on rainy days from vast areas. The situation is also aggravated by floods from the desert mountains and southern Judah. For a day or two or, more frequently, for only a few hours they turn into dangerous torrents” (Y. Aharoni, The Land of the Bible , 26). God’s people were experiencing a “dry season” after a time of past blessing; they pray here for a “flash flood” of his renewed blessing. This does not imply that they are requesting only a brief display of God’s blessing. Rather the point of comparison is the suddenness with which the wadis swell during a rain, as well as the depth and power of these raging waters. The community desires a sudden display of divine favor in which God overwhelms them with blessings.


The noun occurs only here and in Job 28:18 in the OT. See HALOT 646 s.v. I מֶשֶׁךְ which gives “leather pouch” as the meaning.


The Hebrew noun אֲלֻמָּה (’ alummah , “sheaf”) occurs only here and in Gen 37:7 in the OT. sn Verse 6 expands the image of v. 5 . See the note on the word “harvest” there.


Heb “[it is] vain for you, you who are early to rise, who delay sitting, who eat the food of hard work.” The three substantival participles are parallel and stand in apposition to the pronominal suffix on the preposition. See לָכֶם ( lakhem , “for you”).


Here the Hebrew particle כֵּן ( ken ) is used to stress the following affirmation (see Josh 2:4 ; Ps 63:2 ).


Heb “he gives to his beloved, sleep.” The translation assumes that the Hebrew term שֵׁנָא ( shena ’, “sleep,” an alternate form of שֵׁנָה , shenah ) is an adverbial accusative. The point seems to be this: Hard work by itself is not what counts, but one’s relationship to God, for God is able to bless an individual even while he sleeps. (There may even be a subtle allusion to the miracle of conception following sexual intercourse; see the reference to the gift of sons in the following verse.) The statement is not advocating laziness, but utilizing hyperbole to give perspective and to remind the addressees that God must be one’s first priority. Another option is to take “sleep” as the direct object: “yes, he gives sleep to his beloved” (cf. NIV, NRSV). In this case the point is this: Hard work by itself is futile, for only God is able to bless one with sleep, which metonymically refers to having one’s needs met. He blesses on the basis of one’s relationship to him, not on the basis of physical energy expended.


or “look.”


Some prefer to translate this term with the gender neutral “children,” but “sons” are plainly in view here, as the following verses make clear. Daughters are certainly wonderful additions to a family, but in ancient Israelite culture sons were the “arrows” that gave a man security in his old age, for they could defend the family interests at the city gate, where the legal and economic issues of the community were settled.


Heb “like arrows in the hand of a warrior, so [are] sons of youth.” Arrows are used in combat to defend oneself against enemies; sons are viewed here as providing social security and protection (see v. 5 ). The phrase “sons of youth” is elliptical, meaning “sons [born during the father’s] youth.” Such sons will have grown up to be mature adults and will have children of their own by the time the father reaches old age and becomes vulnerable to enemies. Contrast the phrase “son of old age” in Gen 37:3 (see also 44:20 ), which refers to Jacob’s age when Joseph was born.


Being “put to shame” is here metonymic for being defeated, probably in a legal context, as the reference to the city gate suggests. One could be humiliated ( Ps 69:12 ) or deprived of justice ( Amos 5:12 ) at the gate, but with strong sons to defend the family interests this was less likely to happen.


Heb “speak with.”


Heb “every fearer of the Lord .”


The psalmist addresses the representative God-fearing man, as indicated by the references to “your wife” (v. 3 ) and “the man” (v. 4 ), as well as the second masculine singular pronominal and verbal forms in vv. 2-6 .


Heb “the work of your hands, indeed you will eat.”


Heb “how blessed you [will be] and it will be good for you.”


One could translate “sons” (see Ps 127:3 and the note on the word “sons” there), but here the term seems to refer more generally to children of both genders.


Heb “look, indeed thus will the man, the fearer of the Lord , be blessed.”


The prefixed verbal form is understood as a jussive of prayer (note the imperatives that are subordinated to this clause in vv. 5 b-6a). Having described the blessings that typically come to the godly, the psalmist concludes by praying that this ideal may become reality for the representative godly man being addressed.


The imperative with prefixed vav ( ו ) conjunctive indicates purpose/result after the preceding jussive.


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The imperative with prefixed vav ( ו ) conjunctive indicates purpose/result after the jussive in v. 5 a.


Heb “sons to your sons.”


Heb “peace [be] upon Israel.” The statement is understood as a prayer (see Ps 125:5 ).


The background of the metaphor is not entirely clear. Perhaps the “ropes” are those used to harness the ox for plowing (see Job 39:10 ). Verse 3 pictures the wicked plowing God’s people as if they were a field. But when God “cut the ropes” of their ox, as it were, they could no longer plow. The point of the metaphor seems to be that God took away the enemies’ ability to oppress his people. See L. C. Allen, Psalms 101-150 (WBC), 187.


The Hebrew verb שָׁלַף ( shalaf ) normally means “to draw [a sword]” or “to pull.” BDB 1025 s.v. suggests the meaning “to shoot up” here, but it is more likely that the verb here means “to pluck; to pull up,” a nuance attested for this word in later Hebrew and Aramaic (see Jastrow 1587 s.v. שָׁלַף ).


The perfect verbal form is used for rhetorical effect; it describes an anticipated development as if it were already reality.


Heb “my voice.”


Heb “may your ears be attentive to the voice of.”


Heb “observe.”


The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”


Or “surely.”


Heb “for with you [there is] forgiveness.”


Or “consequently you are.”


Heb “feared.”


Or “wait for.”


Heb “my soul waits.”


Heb “his word.”


Heb “my soul for the master.”


Heb “more than watchmen for the morning, watchmen for the morning.” The words “yes, more” are supplied in the translation for stylistic reasons.


Heb “for with the Lord [is] loyal love.”


Heb “and abundantly with him [is] redemption.”


Or “redeem.”


The Hebrew noun עָוֹן (’ avon ) can refer to sin, the guilt sin produces, or the consequences of sin. Only here is the noun collocated with the verb פָּדָה ( padah , “to redeem; to deliver”). The psalmist may refer to forgiveness per se (v. 4 ), but the emphasis in this context is likely on deliverance from the national consequences of sin. See L. C. Allen, Psalms 101-150 (WBC), 192.


Heb “and my eyes are not lifted up.”


Or “but.”


Heb “I make level and make quiet my soul.”


Heb “like a weaned [one] upon his mother.”


Heb “like the weaned [one] upon me, my soul.”


The words “he said” are supplied in the translation to clarify that what follows is David’s vow.


Heb “the tent of my house.”


Heb “go up upon the bed of my couch.”


The plural form of the noun may indicate degree or quality; David envisions a special dwelling place (see Pss 43:3; 46:4; 84:1 ).


Heb “the powerful [one] of Jacob.”


Rather than having an antecedent, the third feminine singular pronominal suffix here (and in the next line) appears to refer to the ark of the covenant, mentioned in v. 8 . (The Hebrew term אָרוֹן [’ aron , “ark”] is sometimes construed as grammatically feminine. See 1 Sam 4:17 ; 2 Chr 8:11 .)


Heb “fields of the forest.” The Hebrew term יָעַר ( ya ’ ad , “forest”) is apparently a shortened alternative name for קִרְיַת יְעָרִים ( qiryat yÿ ’ arim , “Kiriath-jearim”), the place where the ark was kept after it was released by the Philistines and from which David and his men retrieved it (see 1 Chr 13:6 ).


Or “bow down.”


Or “righteousness.”


Heb “do not turn away the face of your anointed one.”


Heb “the Lord swore an oath to David [in] truth.”


Heb “he will not turn back from it.”


The words “he said” are supplied in the translation to clarify that what follows are the Lord ’s words.


Heb “the fruit of your body.”


Or “for.”


Heb “he desired it for his dwelling place.”


The words “he said” are added in the translation to clarify that what follows are the Lord ’s words.


Heb “for I desired it.”


Heb “I will greatly bless her provision.” The infinitive absolute is used to emphasize the verb.


Heb “her poor I will satisfy [with] food.”


Heb “and her priests I will clothe [with] deliverance.”


Heb “[with] shouting they will shout.” The infinitive absolute is used to emphasize the verb.


Heb “there I will cause a horn to sprout for David.” The horn of an ox underlies the metaphor (cf. Deut 33:17 ; 1 Kgs 22:11 ; Pss 18:2; 92:10 ). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt the horn” signifies military victory (see 1 Sam 2:10 ; Pss 89:17, 24; 92:10 ; Lam 2:17 ). In the ancient Near East powerful warrior-kings would sometimes compare themselves to a goring bull that used its horns to kill its enemies. For examples, see P. Miller, “El the Warrior,” HTR 60 (1967): 422-25, and R. B. Chisholm, “An Exegetical and Theological Study of /” (Th.D. diss., Dallas Theological Seminary, 1983), 135-36.


Heb “I have arranged a lamp for my anointed one.” Here the “lamp” is a metaphor for the Davidic dynasty (see 1 Kgs 11:36 ).


Heb “his enemies I will clothe [with] shame.”


Heb “[it is] like the good oil on the head, going down on the beard.”


Heb “which goes down in accordance with his measured things.” The Hebrew phrase מִדּוֹתָיו ( middotayv , “his measured things”) refers here to the robes worn by Aaron. HALOT 546 s.v. * מַד derives the form from מַד ( midah , “robe”) rather than מִדָּה ( middah , “measured thing”). Ugaritic md means “robe” and is pluralized mdt .


Heb “there the Lord has commanded the blessing, life forever.”


Heb “Look!”


The pronominal suffix is second masculine singular, suggesting that the servants addressed in vv. 1-2 are responding to the psalmist.


Heb “may the Lord bless you from Zion, the maker of heaven and earth.”


Heb “stand.”


Heb “for [it is] pleasant.” The translation assumes that it is the Lord ’s “name” that is pleasant. Another option is to understand the referent of “it” as the act of praising (see Ps 147:1 ).


Or “for.”


Or “signs” (see Ps 65:8 ).


Or “portents”; “omens” (see Ps 71:7 ). The Egyptian plagues are alluded to here.


Or “is forever.”


Heb “O Lord , your remembrance [is] for a generation and a generation.” See Ps 102:12 .


Heb “judges,” but here the idea is that the Lord “judges on behalf of” his people. The imperfect verbal forms here and in the next line draw attention to the Lord ’s characteristic actions.


Heb “the work of the hands of man.”


Heb “indeed, there is not breath in their mouth.” For the collocation אַף אֵין (’ af ’ en , “indeed, there is not”) see Isa 41:26 . Another option is to take אַף as “nose” (see Ps 115:6 ), in which case one might translate, “a nose, [but] they have no breath in their mouths.”


Heb “will be.” Another option is to take the prefixed verbal form as a prayer, “may those who make them end up like them.” sn Because the idols are lifeless, they cannot help their worshipers in times of crisis. Consequently the worshipers end up as dead as the gods in which they trust.


Heb “house” (here and in the next two lines).


Heb “fearers.”


Heb “praised be the Lord from Zion.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “cut.”


Heb “Reed Sea” (also in v. 15 ). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף ( yam suf ), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18 .


Heb “into pieces.”


Or “shook off.”


Heb “who, in our low condition, remembered us.”


Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21 ) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15 ).


Heb “ask us [for] the words of a song.”


Heb “our [?] joy.” The derivation and meaning of the Hebrew phrase תוֹלָלֵינוּ ( tolalenu , “our [?]”) are uncertain. A derivation from תָּלַל ( talal , “to mock”) fits contextually, but this root occurs only in the Hiphil stem. For a discussion of various proposals, see L. C. Allen, Psalms 101-150 (WBC), 236.


Heb “from a song of Zion.” Most modern translations read, “one of the songs of Zion,” taking the preposition מִן ( min , “from”) as partitive and “song” as collective. The present translation assumes the mem ( ם ) is enclitic, being misunderstood later as the prefixed preposition.


Heb “may my right hand forget.” In this case one must supply an object, such as “how to move.” The elliptical nature of the text has prompted emendations (see L. C. Allen, Psalms 101-150 [WBC], 236). The translation assumes an emendation to תִּכְשַׁח ( tikhshakh ), from an otherwise unattested root כשׁח , meaning “to be crippled; to be lame.” See HALOT 502 s.v. כשׁח , which cites Arabic cognate evidence in support of the proposal. The corruption of the MT can be explained as an error of transposition facilitated by the use of שָׁכַח ( shakhakh , “forget”) just before this.


Heb “if I do not lift up Jerusalem over the top of my joy.”


Heb “remember, O Lord , against the sons of Edom, the day of Jerusalem.”


Heb “lay [it] bare, lay [it] bare.”


Heb “O devastated daughter of Babylon.” The psalmist dramatically anticipates Babylon’s demise.


Heb “O the happiness of the one who repays you your wage which you paid to us.”


The MT reads, “for you have made great over all your name your word.” If retained, this must mean that God's mighty intervention, in fulfillment of his word of promise, surpassed anything he had done prior to this. However, the statement is odd and several emendations have been proposed. Some read, “for you have exalted over everything your name and your word,” while others suggest, “for you have exalted over all the heavens your name and your word.” The translation assumes an emendation of “your name” to “your heavens” (a construction that appears in Pss 8:3 and 144:5 ). The point is that God has been faithful to his promise and the reliability of that promise is apparent to all. For a fuller discussion of these options, see L. C. Allen, Psalms 101-150 (WBC), 244.


Heb “in the day.”


Heb “you made me bold in my soul [with] strength.”


The prefixed verbal forms here and in the following verse are understood as jussives, for the psalmist appears to be calling upon the kings to praise God. Another option is to take them as imperfects and translate, “the kings of the earth will give thanks…and will sing.” In this case the psalmist anticipates a universal response to his thanksgiving song.


Heb “the words of your mouth.”


Heb “ways.”


Heb “great.”


Or “distress.”


Heb “against the anger of my enemies you extend your hand.”


Heb “avenges on my behalf.” For the meaning “to avenge” for the verb גָּמַר ( gamar ), see HALOT 197-98 s.v. גמר .


Heb “the works of your hands.” Many medieval Hebrew mss read the singular, “work of your hands.”


Heb “my traveling and my lying down you measure.” The verb זָרָה ( zarah , “to measure”) is probably here a denominative from זָרָת ( zarat , “a span; a measure”), though some derive it from זָרָה ( zarat , “to winnow; to sift”; see BDB 279-80 s.v. זָרָה ).


Heb “all my ways.”


Or “for.”


Heb “look, O Lord , you know all of it.”


Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”


Heb “Where can I go from your spirit, and where from your face can I flee?” God’s “spirit” may refer here (1) to his presence (note the parallel term, “your face,” and see Ps 104:29-30 , where God’s “face” is his presence and his “spirit” is the life-giving breath he imparts) or (2) to his personal Spirit (see Ps 51:10 ).


The Hebrew verb סָלַק ( salaq , “to ascend”) occurs only here in the OT, but the word is well-attested in Aramaic literature from different time periods and displays a wide semantic range (see DNWSI 2:788-90).


Heb “look, you.”


Heb “rise up.”


Heb “at the end.”


The Hebrew verb שׁוּף ( shuf ), which means “to crush; to wound,” in Gen 3:15 and Job 9:17 , is problematic here. For a discussion of attempts to relate the verb to Arabic roots, see L. C. Allen, Psalms 101-150 (WBC), 251. Many emend the form to יְשׂוּכֵּנִי ( yesukkeniy ), from the root שׂכך (“to cover,” an alternate form of סכך ), a reading assumed in the present translation.


Heb “and night, light, around me.”


The words “to see” are supplied in the translation for clarification and for stylistic reasons.


Heb “shines like.”


Heb “like darkness, like light.”


Heb “my kidneys.” The kidneys were sometimes viewed as the seat of one’s emotions and moral character (cf. Pss 7:9; 26:2 ). A number of translations, recognizing that “kidneys” does not communicate this idea to the modern reader, have generalized the concept: “inmost being” (NAB, NIV); “inward parts” (NASB, NRSV); “the delicate, inner parts of my body” (NLT). In the last instance, the focus is almost entirely on the physical body rather than the emotions or moral character. The present translation, by using a hendiadys (one concept expressed through two terms), links the concepts of emotion (heart) and moral character (mind).


The Hebrew verb סָכַךְ ( sakhakh , “to weave together”) is an alternate form of שָׂכַךְ ( sakhakh , “to weave”) used in Job 10:11 .


Heb “because awesome things, I am distinct, amazing [are] your works.” The text as it stands is syntactically problematic and makes little, if any, sense. The Niphal of פָּלָה ( pala ’) occurs elsewhere only in Exod 33:16 . Many take the form from פָלָא ( pala ’; see GKC 216 §75. qq ), which in the Niphal perfect means “to be amazing” (see 2 Sam 1:26 ; Ps 118:23 ; Prov 30:18 ). Some, following the LXX and some other ancient witnesses, also prefer to emend the verb from first to second person, “you are amazing” (see L. C. Allen, Psalms 101-150 [WBC], 249, 251). The present translation assumes the text conflates two variants: נפלאים , the otherwise unattested masculine plural participle of פָלָא , and נִפְלָאוֹת ( nifla ’ ot ), the usual (feminine) plural form of the Niphal participle. The latter has been changed to a verb by later scribes in an attempt to accommodate it syntactically. The original text likely read, נוראות נפלאותים מעשׂיך (“your works [are] awesome [and] amazing”).


Heb “and my being knows very much.” Better parallelism is achieved (see v. 15 a) if one emends יֹדַעַת ( yoda ’ at ), a Qal active participle, feminine singular form, to יָדַעְתָּ ( yada ’ ta ), a Qal perfect second masculine singular perfect. See L. C. Allen, Psalms 101-150 (WBC), 252.


The Hebrew term אֲשֶׁר (’ asher , “which”) should probably be emended to כֲּאַשֶׁר ( ka ’ asher , “when”). The kaf ( כ ) may have been lost by haplography (note the kaf at the end of the preceding form).


Heb “Your eyes saw my shapeless form.” The Hebrew noun גֹּלֶם ( golem ) occurs only here in the OT. In later Hebrew the word refers to “a lump, a shapeless or lifeless substance,” and to “unfinished matter, a vessel wanting finishing” (Jastrow 222 s.v. גּוֹלֶם ). The translation employs the dynamic rendering “when I was inside the womb” to clarify that the speaker was still in his mother’s womb at the time he was “seen” by God.


Heb “and on your scroll all of them were written, [the] days [which] were formed, and [there was] not one among them.” This “scroll” may be the “scroll of life” mentioned in Ps 69:28 (see the note on the word “living” there).


Heb “and to me how precious are your thoughts, O God.” The Hebrew verb יָקַר ( yaqar ) probably has the sense of “difficult [to comprehend]” here (see HALOT 432 s.v. יקר qal.1 and note the use of Aramaic יַקִּר in Dan 2:11 ). Elsewhere in the immediate context the psalmist expresses his amazement at the extent of God’s knowledge about him (see vv. 1-6, 17 b-18).


Heb “how vast are their heads.” Here the Hebrew word “head” is used of the “sum total” of God’s knowledge of the psalmist.


Heb “I awake and I [am] still with you.” A reference to the psalmist awaking from sleep makes little, if any, sense contextually. For this reason some propose an emendation to הֲקִצּוֹתִי ( haqitsoti ), a Hiphil perfect form from an otherwise unattested verb קָצַץ ( qatsats ) understood as a denominative of קֵץ ( qets , “end”). See L. C. Allen, Psalms 101-150 (WBC), 252-53.


The Hebrew particle אִם (’ im , “if”) and following prefixed verbal form here express a wish (see Pss 81:8; 95:7 , as well as GKC 321 §109. b ).


Heb “men of bloodshed.”


Heb “who.”


Heb “they speak [of] you.” The suffixed form of the verb אָמַר (’ amar , “to speak”) is peculiar. The translation assumes an emendation to יַמְרֻךָ ( yamrukha ), a Hiphil form from מָרָה ( marah , “to rebel”; see Ps 78:40 ).


Heb “by deceit.”


Heb “lifted up for emptiness, your cities.” The Hebrew text as it stands makes no sense. The form נָשֻׂא ( nasu ’; a Qal passive participle) should be emended to נָשְׂאוּ ( nosÿu ; a Qal perfect, third common plural, “[they] lift up”). Many emend עָרֶיךָ (’ arekha , “your cities”) to עָלֶיךָ (’ alekha , “against you”), but it is preferable to understand the noun as an Aramaism and translate “your enemies” (see Dan 4:16 and L. C. Allen, Psalms 101-150 [WBC], 253).


Heb “who raise themselves up against you.” The form וּבִתְקוֹמְמֶיךָ ( uvitqomÿmekha ) should be emended to וּבְמִתְקוֹמְמֶיךָ ( uvÿmitqomÿmekha ), a Hitpolel participle (the prefixed mem [ מ ] of the participle is accidentally omitted in the MT, though a few medieval Hebrew mss have it).


Heb “[with] completeness of hatred I hate them.”


Heb “and know my heart.”


The Hebrew noun שַׂרְעַפַּי ( sar ’ apay , “concerns”) is used of “worries” in Ps 94:19 .


Many understand the Hebrew term עֹצֶב (’ otsev ) as a noun meaning “pain,” and translate the phrase דֶּרֶךְ עֹצֶב ( derekh ’ otsev ) as “of pain,” but this makes little sense here. (Some interpret it to refer to actions which bring pain to others.) It is preferable to take עֹצֶב as “idol” (see HALOT 865 s.v. I עֹצֶב ) and understand “way of an idol” to refer to idolatrous actions or tendency. See L. C. Allen, Psalms 101-150 (WBC), 253.


Heb “in the path of antiquity.” This probably refers to the moral path prescribed by the Lord at the beginning of Israel’s history. See Jer 6:16; 18:15 , as well as L. C. Allen, Psalms 101-150 (WBC), 253.


Heb “from a wicked man.” The Hebrew uses the singular in a representative or collective sense (note the plural verbs in v. 2 ).


Heb “they devise wicked [plans] in [their] mind.”


Heb “they attack [for] war.” Some revocalize the verb (which is a Qal imperfect from גּוּר , gur , “to attack”) as יְגָרוּ ( yÿgaru ), a Piel imperfect from גָרָה ( garah , “stir up strife”). This is followed in the present translation.


Heb “they sharpen their tongue like a serpent.” Ps 64:3 reads, “they sharpen their tongues like sword.” Perhaps Ps 140:3 uses a mixed metaphor, the point being that “they sharpen their tongues [like a sword],” as it were, so that when they speak, their words wound like a serpent’s bite. Another option is that the language refers to the pointed or forked nature of a serpent’s tongue, which is viewed metaphorically as “sharpened.”


The Hebrew term is used only here in the OT.


Heb “under.”


Heb “hands.”


Heb “to push down my steps.”


Heb “and ropes,” but many prefer to revocalize the noun as a participle ( חֹבְלִים , khovÿlim ) from the verb חָבַל ( khaval , “act corruptly”).


Heb “the strength of my deliverance.”


Heb “cover.”


Heb “do not grant the desires of the wicked.”


Heb “his.” The singular is used in a representative sense (see v. 1 ).


Heb “his plot do not promote, they rise up.” The translation understands the final verb as being an unmarked temporal clause. Another option is to revocalize the verb as a Hiphil and take the verb with the next verse, “those who surround me lift up [their] head,” which could refer to their proud attitude as they anticipate victory (see Ps 27:6 ).


Heb “harm of their lips.” The genitive here indicates the source or agent of the harm.


The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט ( mut , “to sway”), but the Hiphil occurs only here and in Ps 55:3 , where it is preferable to read יַמְטִירוּ ( yamtiru , “they rain down”). In Ps 140:10 the form יַמְטֵר ( yamter , “let him rain down”) should probably be read.


Heb “into bottomless pits, they will not arise.” The translation assumes that the preposition - בְּ ( bet ) has the nuance “from” here. Another option is to connect the line with what precedes, take the final clause as an asyndetic relative clause, and translate, “into bottomless pits [from which] they cannot arise.” The Hebrew noun מַהֲמֹרָה ( mahamorah , “bottomless pit”) occurs only here in the OT.


Heb “a man of a tongue.”


Heb “be established in.”


Heb “for blows.” The Hebrew noun מַדְחֵפֹה ( madkhefoh , “blow”) occurs only here in the OT.


The translation follows the Qere and many medieval Hebrew mss in reading a first person verb form here. The Kethib reads the second person.


Heb “and the just cause of the poor.”


Heb “may my prayer be established [like] incense before you, the uplifting of my hands [like] an evening offering.”


Heb “door.” The Hebrew word occurs only here in the OT.


Heb “do not turn my heart toward an evil thing.”


Heb “to act sinfully in practices in wickedness with men, doers of evil.”


The form יָנִי ( yaniy ) appears to be derived from the verbal root נוּא ( nu ’). Another option is to emend the form to יְנָא ( yÿna ’), a Piel from נָאָה ( na ’ ah ), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4 , symbolize the pleasures of sin.


Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence - כִּי־עוֹד וּ ( kiy- ’ od u- , “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4 ) testifies against the wicked in the divine court.


Heb “they are thrown down by the hands of a cliff, their judges.” The syntax of the Hebrew text is difficult and the meaning uncertain. The perfect verbal form is understood as rhetorical; the psalmist describes the anticipated downfall of the wicked as if it had already occurred. “Their judges” could be taken as the subject of the verb, but this makes little, if any, sense. The translation assumes the judges are the agents and that the wicked, mentioned earlier in the psalm, are the subjects of the verb.


It is unclear how this statement relates to the preceding sentence. Perhaps the judges are the referent of the pronominal subject (“they”) of the verb “will listen,” and “my words” are the referent of the pronominal subject (“they”) of the phrase “are pleasant.” The psalmist may be affirming here his confidence that he will be vindicated when he presents his case before the judges, while the wicked will be punished.


Heb “like splitting and breaking open in the earth.” The meaning of the statement and the point of the comparison are not entirely clear. Perhaps the psalmist is suggesting that he and other godly individuals are as good as dead; their bones are scattered about like dirt that is dug up and tossed aside.


Heb “my eyes [are] toward you.”


Heb “do not lay bare my life.” Only here is the Piel form of the verb collocated with the term נֶפֶשׁ ( nefesh , “life”). In Isa 53:12 the Lord’s servant “lays bare (the Hiphil form of the verb is used) his life to death.”


Heb “and the traps of the doers of evil.”


The prefixed verbal form is understood as a jussive of prayer. Another option is to translate, “the wicked will fall.”


Heb “his.”


Heb “at the same [that] I, until I pass by.” Another option is to take יַחַד ( yakhad ) with the preceding line, “let the wicked fall together into their own nets.”


The meaning of the Hebrew term מַשְׂכִּיל ( maskil ) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142 , as well as in Ps 47:7 .


Heb “[with] my voice to the Lord I cry out.”


Heb “my trouble before him I declare.”


Heb “my spirit grows faint.”


Heb “you know my path.”


Heb “there is no one who recognizes me.”


Heb “ a place of refuge perishes from me.”


Heb “there is no one who seeks for the sake of my life.”


Heb “my portion.” The psalmist compares the Lord to landed property, which was foundational to economic stability in ancient Israel.


Heb “for I am very low.”


Heb “bring out my life.”


Or “gather around.”


The Hebrew idiom גָּמַל עַל ( gamal ’ al ) means “to repay,” here in a positive sense.


Heb “do not enter into judgment with.”


Heb “for no one living is innocent before you.”


Or “for.”


Heb “an enemy.” The singular is used in a representative sense to describe a typical member of the larger group of enemies (note the plural “enemies” in vv. 9, 12 ).


Heb “he crushes on the ground my life.”


Or “sit.”


Heb “in my midst my heart is shocked.” For a similar use of the Hitpolel of שָׁמֵם ( shamem ), see Isa 59:16; 63:5 .


Or “ancient times”; Heb “days from before.”


Heb “the work of your hands.”


The words “in prayer” are supplied in the translation to clarify that the psalmist is referring to a posture of prayer.


Heb “faint” or “weary.” See Ps 63:1 .


Heb “my soul like a faint land for you.” A verb (perhaps “thirsts”) is implied (see Ps 63:1 ). The translation assumes an emendation of the preposition - כְּ ( kÿ , “like”) to - בְּ ( bÿ , “in,” see Ps 63:1 ; cf. NEB “athirst for thee in a thirsty land”). If the MT is retained, one might translate, “my soul thirsts for you, as a parched land does for water/rain” (cf. NIV, NRSV).


Heb “my spirit is failing.”


Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9 ) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14 ).


Heb “I will be equal with.”


Heb “the pit.” The Hebrew noun בּוֹר ( bor , “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1 .


Heb “cause me to hear in the morning your loyal love.” Here “loyal love” probably stands metonymically for an oracle of assurance promising God’s intervention as an expression of his loyal love. sn The morning is sometimes viewed as the time of divine intervention (see Pss 30:5; 59:16; 90:14 ).


Heb “for to you I lift up my life.” The Hebrew expression נָאָשׂ נֶפֶשׁ ( na ’ as nefesh , “to lift up [one’s] life”) means “to desire; to long for” (see Deut 24:15 ; Prov 19:18 ; Jer 22:27; 44:14 ; Hos 4:8 , as well as H. W. Wolff, Anthropology of the Old Testament , 16).


Heb “to you I cover,” which makes no sense. The translation assumes an emendation to נַסְתִּי ( nastiy , “I flee,” a Qal perfect, first singular form from נוּס , nos ). Confusion of kaf ( כ ) and nun ( נ ) is attested elsewhere (see P. K. McCarter, Textual Criticism [GBS], 48). The collocation of נוּס (“flee”) with אֶל (’ el , “to”) is well-attested.


Or “your will.” See Ps 40:8 .


Heb “your good spirit.” God’s “spirit” may refer here to his presence (see the note on the word “presence” in Ps 139:7 ) or to his personal Spirit (see Ps 51:10 ).


The prefixed verbal form is taken as a jussive. Taking the statement as a prayer fits well with the petitionary tone of vv. 7-10 a.


Heb “name,” which here stands metonymically for God’s reputation.


The imperfect verbal forms in vv. 11-12 a are understood as expressing the psalmist’s desire. Note the petitionary tone of vv. 7-10 a.


Heb “by your justice bring out my life from trouble.”


Heb “in [or “by”] your faithfulness.”


The perfect with vav ( ו ) consecutive carries on the mood of the preceding imperfect.


Heb “all the enemies of my life.”


Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2 .


Heb “blessed [be] the Lord , my rocky summit.”


Heb “my loyal love,” which is probably an abbreviated form of “the God of my loyal love” (see Ps 59:10, 17 ).


Or “my elevated place.”


Heb “the one who subdues nations beneath me.”


Heb “What is mankind?” The singular noun אֱנוֹשׁ (’ enosh ) is used here in a collective sense and refers to the human race. See Ps 8:5 .


Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19 ; Ps 146:3 ; Isa 51:12 .


Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.


Heb “man,” or “mankind.”


Heb “his days [are] like a shadow that passes away,” that is, like a late afternoon shadow made by the descending sun that will soon be swallowed up by complete darkness. See Ps 102:11 .


The Hebrew verb נָטָה ( natah ) can carry the sense “to [cause to] bend; to [cause to] bow down.” For example, Gen 49:15 pictures Issachar as a donkey that “bends” its shoulder or back under a burden. Here the Lord causes the sky, pictured as a dome or vault, to sink down as he descends in the storm. See Ps 18:9 .


Heb “so you might come down.” The prefixed verbal form with vav ( ו ) conjunctive indicates purpose after the preceding imperative. The same type of construction is utilized in v. 6 .


Heb “so they might smolder.” The prefixed verbal form with vav ( ו ) conjunctive indicates purpose after the preceding imperative.


Heb “stretch out your hands.”


Heb “mighty waters.” The waters of the sea symbolize the psalmist’s powerful foreign enemies, as well as the realm of death they represent (see the next line and Ps 18:16-17 ).


Heb “from the hand of the sons of foreignness.”


Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” The reference to the “right hand” is probably a metonymy for an oath. When making an oath, one would raise the hand as a solemn gesture. See Exod 6:8 ; Num 14:30 ; Deut 32:40 . The figure thus represents the making of false oaths (false promises).


Heb “grants deliverance to.”


Heb “harmful.”


Heb “who [with] their mouth speak falsehood, and their right hand is a right hand of falsehood.” See v. 8 where the same expression occurs.


Some consider אֲשֶׁר (’ asher ) problematic, but here it probably indicates the anticipated consequence of the preceding request. (For other examples of אֲשֶׁר indicating purpose/result, see BDB 83 s.v. and HALOT 99 s.v.) If the psalmist – who appears to be a Davidic king preparing to fight a battle (see vv. 10-11 ) – is victorious, the whole nation will be spared invasion and defeat (see v. 14 ) and can flourish. Some prefer to emend the form to אַשְׁרֵי (“how blessed [are our sons]”). A suffixed noun sometimes follows אַשְׁרֵי (’ ashrey ; see 1 Kgs 10:8 ; Prov 20:7 ), but the presence of a comparative element (see “like plants”) after the suffixed noun makes the proposed reading too awkward syntactically.


Heb “grown up in their youth.” The translation assumes that “grown up” modifies “plants” (just as “carved” modifies “corner pillars” in the second half of the verse). Another option is to take “grown up” as a predicate in relation to “our sons,” in which case one might translate, “they will be strapping youths.”


The Hebrew noun occurs only here and in Zech 9:15 , where it refers to the corners of an altar.


Heb “carved [in] the pattern of a palace.”


The Hebrew noun occurs only here.


Heb “from kind to kind.” Some prefer to emend the text to מָזוֹן עַל מָזוֹן ( mazon ’ al mazon , “food upon food”).


Heb “they are innumerable.”


Heb “in outside places.” Here the term refers to pastures and fields (see Job 5:10 ; Prov 8:26 ).


Heb “weighted down.” This probably refers (1) to the cattle having the produce from the harvest placed on their backs to be transported to the storehouses (see BDB 687 s.v. סָבַל ). Other options are (2) to take this as reference to the cattle being pregnant (see HALOT 741 s.v. סבל pu) or (3) to their being well-fed or fattened (see L. C. Allen, Psalms 101-150 [WBC], 288).


Heb “there [will be] no breach, and there [will be] no going out, and there [will be] no crying out in our broad places.”


Heb “[O] the happiness of the people who [it is] such to them.”


Or, hyperbolically, “forever.”


Heb “and concerning his greatness there is no searching.”


The prefixed verbal forms in v. 4 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may one generation praise…and tell about.”


Heb “the splendor of the glory of your majesty, and the matters of your amazing deeds I will ponder.”


The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”


Heb “the fame of the greatness of your goodness.”


The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”


Heb “slow to anger” (see Pss 86:15; 103:8 ).


Heb “and great of loyal love” (see Pss 86:15; 103:8 ).


Heb “and his compassion is over all his works.”


Heb “the sons of man.”


Heb “a kingdom of all ages.”


is an acrostic psalm, with each successive verse beginning with a successive letter of the Hebrew alphabet. However, in the traditional Hebrew (Masoretic) text of there is no verse beginning with the letter nun . One would expect such a verse to appear as the fourteenth verse, between the mem ( מ ) and samek ( ס ) verses. Several ancient witnesses, including one medieval Hebrew manuscript, the Qumran scroll from cave 11, the LXX, and the Syriac, supply the missing nun ( נ ) verse, which reads as follows: “The Lord is reliable in all his words, and faithful in all his deeds.” One might paraphrase this as follows: “The Lord’s words are always reliable; his actions are always faithful.” Scholars are divided as to the originality of this verse. L. C. Allen argues for its inclusion on the basis of structural considerations ( Psalms 101-150 [WBC], 294-95), but there is no apparent explanation for why, if original, it would have been accidentally omitted. The psalm may be a partial acrostic, as in Pss 25 and 34 (see M. Dahood, Psalms [AB], 3:335). The glaring omission of the nun line would have invited a later redactor to add such a line.


Perhaps “discouraged” (see Ps 57:6 ).


Heb “the eyes of all wait for you.”


Heb “and you give to them their food in its season” (see Ps 104:27 ).


Heb “[with what they] desire.”


Heb “in all his ways.”


Heb “and [is] loving in all his deeds.”


Heb “in truth.”


In this context “desire” refers to the followers’ desire to be delivered from wicked enemies.


Heb “the desire of those who fear him, he does.”


Heb “the praise of the Lord my mouth will speak.”


Heb “all flesh.”


Heb “in a son of man, to whom there is no deliverance.”


Heb “his spirit goes out, it returns to his ground; in that day his plans die.” The singular refers to the representative man mentioned in v. 3 b.


Heb “the one who guards faithfulness forever.”


Heb “executes justice for the oppressed.”


Heb “he makes the way of the wicked twisted.” The “way of the wicked” probably refers to their course of life (see Prov 4:19 ; Jer 12:1 ). God makes their path tortuous in the sense that he makes them pay the harmful consequences of their actions.


Heb “for a generation and a generation.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the one who heals.”


Heb “and great of strength.”


Heb “to his wisdom there is no counting.”


Heb “brings down.”


Heb “sing to the Lord with thanksgiving.”


Heb “the one who covers.”


Heb “hills.”


Heb “which cry out.”


Heb “he does not desire the strength of the horse, he does not take delight in the legs of the man.” Here “the horse” refers to the war horse used by ancient Near Eastern chariot forces, and “the man” refers to the warrior whose muscular legs epitomize his strength.


Heb “those who fear him.”


Heb “your sons.”


Heb “the one who.”


Heb “he makes your boundary peace.”


Heb “satisfies you with.”


Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (’ erets , “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.


Heb “swiftly his word runs.”


Heb “the one who gives snow like wool, frost like ashes he scatters.”


Heb “his ice.”


Heb “Before his cold, who can stand?”


Heb “he sends his word and melts them.”


Heb “he blows his breath.”


Or “heavenly messengers.”


Heb “all his host.”


Heb “stars of light.”


Or “forever and ever.”


Heb “and it will not pass away.”


In Ps 119:83 the noun refers to “smoke,” but here, where the elements of nature are addressed, the clouds, which resemble smoke, are probably in view.


Heb “[that] does his word.”


Or “judges.”


Heb “and he lifted up a horn for his people.” The horn of an ox underlies the metaphor (see Deut 33:17 ; 1 Kgs 22:11 ; Ps 92:10 ). The horn of the wild ox is frequently a metaphor for military strength; the idiom “exalt/lift up the horn” signifies military victory (see 1 Sam 2:10 ; Pss 75:10; 89:17, 24; 92:10 ; Lam 2:17 ). Another option is to take the “horn” as a symbol for the Davidic king, through whom the Lord gives his people military victory.


“[there is] praise for all his loyal followers, to the sons of Israel, the people near him.” Here “praise” stands by metonymy for the victory that prompts it.


Heb “sons.”


Heb “he honors the oppressed [with] deliverance.”


Heb “in glory.” Here “glory” probably refers to the “honor” that belongs to the Lord ’s people as a result of their deliverance (see v. 4 ).


The significance of the reference to “beds” is unclear. Perhaps the point is that they should rejoice at all times, even when falling asleep or awaking.


Heb “to do.”


Heb “to bind.”


Heb “they”; the referent (the enemies of the people of God) has been specified in the translation for clarity.


Heb “to do against them judgment [that] is written.”


Heb “it is honor for all his godly ones.” The judgment of the oppressive kings will bring vindication and honor to God’s people (see vv. 4-5 ).


The Hebrew noun translated “proverb” is derived from the root מָשַׁל ( mashal ) which means “likeness.” The related Niphal verb means “to be like, be comparable with,” e.g., “he is like [ נִמְשַׁל , nimshal ] the beasts that perish” ( Ps 49:12 ). The noun can mean an object lesson based on or using a comparison or analogy. It may be a short pithy statement ( Ezek 16:44 ), object lesson drawn from experience ( Ps 78:2-6 ), saying or by-word ( Deut 28:37 ) or an oracle of future blessing ( Ezek 21:1-5 ). Here it means an object lesson setting out courses of action. It helps one choose the course of action to follow or avoid.


The name שְׁלֹמֹה ( shÿlomoh , “of Solomon”) is a genitive of authorship or source. While Solomon wrote a majority of the proverbial sayings in the book, some proverbial sayings were written by others (e.g., 22:17-24:34; 30:1-33; 31:1-9 ) and perhaps collected by Solomon. The name also forms a phonetic wordplay on the similarly sounding word מִשְׁלֵי ( mishley , “proverbs”), as if to say the name is almost synonymous with proverbs.


The infinitive construct + ל ( lamed ) here designates purpose. This is the first of five purpose clauses in the opening section ( 1:2 a, 2b, 3a, 4a, 6a). This clause reveals the purpose of the collection of proverbs in general. The three purpose clauses that follow qualify this general purpose.


Heb “to know.” The verb יָדַע ( yada ’) here means “to gain knowledge of” or “to become wise in” (BDB 394 s.v. 5 ). This term refers to experiential knowledge, not just cognitive knowledge; it includes the intellectual assimilation and practical use of what is acquired.


Heb “instruction.” The noun מוּסָר ( musar ) has a three-fold range of meanings: (1) physical or parental: “discipline; chastisement” (2) verbal: “warning; exhortation” and (3) moral: “training; instruction” (BDB 416 s.v. מוּסָר ; HALOT 557 s.v. מוּסָר ). Its parallelism with חָכְמָה ( khokhmah , “wisdom, moral skill”) suggests that it refers to moral training or instruction that the Book of Proverbs offers to its readers. This instruction consists of wisdom acquired by observing the consequences of foolish actions in others and developing the ability to control the natural inclination to folly. This sometimes comes through experiencing chastisement from God. Sensing something of this nuance, the LXX translated this term with the Greek word for “child-training.”


The infinitive construct + ל ( lamed ) here designates a second purpose of the book: to compare and to make proper evaluation of the sayings of the wise. The term בִין ( bin , “to discern”) refers to the ability to make distinctions between things. This is illustrated by its derivatives: The related preposition means “between” and the related noun means “space between.” So the verb refers to the ability to discern between moral options.


Heb “words of discernment.” The noun בִינָה ( binah , “discernment”) functions as an attributive genitive: “discerning words” or “wise sayings” (so NLT). This noun is a cognate accusative of the infinitive of the same root לְהָבִין ( lÿhavin , “to discern”). The phrase “to discern words of discernment” refers to the ability (1) to distinguish truth from falsehood or (2) to understand wise sayings, such as in Proverbs.


The infinitive construct + ל ( lamed ) here designates a further purpose of the book: This focuses on the purpose of the book from the perspective of the student/disciple. The verb לָקַח ( laqakh , “receive”) means to acquire something worth having. It is parallel to the verb “treasure up” in 2:1 .


Heb “instruction.” See note on the same term in 1:2 .


MT reads the genitive-construct phrase מוּסַר הַשְׂכֵּל ( musar haskel , “discipline of prudence”). Syriac adds vav ( ו ) and reads מוּסַר וְהַשְׂכֵּל ( musar wÿhaskel , “discipline and prudence”). MT is the more difficult reading in terms of syntax, so is preferred as the original reading. tn Heb “discipline of prudence.” The term הַשְׂכֵּל ( haskel , “of prudence”) is a Hiphil infinitive absolute, functioning as an emphatic genitive of result, describing the results of a self-disciplined life. The basic meaning of שָׂכַל is “to be prudent, circumspect,” and the Hiphil stem means “to give attention to, consider, ponder; have insight, understanding” (BDB 968 s.v. I שָׂכַל ). It is a synonym of חָכְמָה ( khokhmah , “wisdom”), but while חָכְמָה focuses on living skillfully, שָׂכַל ( sakhal ) focuses on acting prudently. The word can also focus on the results of acting prudently: to have success (e.g., Isa 52:12 ). Elsewhere, the term describes the prudent actions of Abigail in contrast to her foolish husband Nabal ().


Heb “righteousness and justice and equity.” The three nouns that follow “self-discipline of prudence” are adverbial accusatives of manner, describing the ways in which the disciplined prudent activity will be manifested: “ in righteousness, justice, and equity.” The term “in” does not appear in the Hebrew text, but is implied by the syntax; it is inserted in the translation for clarity.


Heb “and justice.” The conjunction “and” appears in the Hebrew text, but is omitted in the translation for the sake of English style and smoothness. sn The noun מִשְׁפָּט ( mishpat , “justice, judgment”) refers to the ability to make a decision that is just (e.g., Deut 16:18 ; 1 Kgs 3:28 ). From this legal background, the term came to mean one’s right or precedent. The person with prudence will make decisions that are just and right.


Heb “to give.” The infinitive construct + ל ( lamed ) here introduces the fourth purpose of the book: It reveals the purpose from the perspective of the teacher. It is what the wise instructor/sage wants to impart to the naive youths.


The noun עָרְמָה (’ arÿmah ) “prudence, shrewdness, craftiness” (BDB 791 s.v.) or “cleverness” ( HALOT 886 s.v. 1 ) refers to a shrewd plan of action, viewed positively or negatively. It is used negatively of planned deception ( Josh 9:4 ) and premeditated murder ( Exod 21:14 ). The related adjective described the serpent as “shrewd, crafty, cunning” ( Gen 3:1 ); it describes cunning plans ( Job 5:12 ) and deception ( Job 15:5 ). The related verb describes a wicked concocted plan ( Ps 83:4 ). The term is used positively of a morally prudent lifestyle ( Prov 8:5, 12; 15:5; 19:25 ). There is no virtue for simpletons to be unaware in this world; they need to be wise as serpents. Proverbs provide a morally shrewd plan for life.


Heb “the naive” or “simpleton.” The substantival adjective פֶּתִי ( peti ) means “simple; open-minded” in the sense of being open and easily influenced by either wisdom or folly (BDB 834 s.v.; HALOT 989 s.v. I פֶּתִי ). The simpleton is easily enticed and misled ( Prov 1:32; 7:7; 9:6; 22:3; 27:12 ); believes everything, including bad counsel ( Prov 14:15 ); lacks moral prudence ( Prov 8:5; 19:25 ); needs discernment ( Prov 21:11 ); but is capable of learning ( Prov 9:4, 16 ). The related verb means “to be wide open; open-minded; enticed, deceived” (BDB 834). The term describes one easily persuaded and gullible, open to any influence, good or bad (cf. NLT “the simpleminded”). This is the “wide-eyed youth” who is headed for trouble unless he listens to the counsel of wisdom.


The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style.


Heb “knowledge and purpose.” The noun דַּעַת ( da ’ at , “knowledge”) may be nuanced “discernment” here ( HALOT 229 s.v. I דַּעַת 4). The nouns וּמְזִמָּה דַּעַת ( da ’ at umÿzimmah , “discernment and purpose”) form a hendiadys (two nouns joined with vav to describe the same thing): The first noun functions adjectivally and the second functions as a noun: “discerning plan.” This parallels “a shrewd plan for the morally naive” or “a discerning plan for the young person.”


The noun מְזִמָּה ( mÿzimmah ) may mean (1) “plan” or (2) “discretion” (BDB 273 s.v.; HALOT 566 s.v.). It describes the ability to make plans or formulate the best course of action for gaining a goal (C. H. Toy, Proverbs [ICC], 7). The related verb זָמַם ( zamam ) means “to plan; to devise” (BDB 273 s.v.; HALOT 272 s.v. I זמם ; e.g., Gen 11:6 ). Here the nouns “knowledge and plan” ( וּמְזִמָּה דַּעַת , da ’ at umÿzimmah ) form a hendiadys: knowledge of how to form and carry out a morally wise plan for life.


The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness. sn Verse 5 functions as a parenthesis in the purpose statements of 1:1-7 . There are two purpose statements in 1:2 (“to know wisdom” and “to discern sayings”). The first is stated in detail in 1:3-4 , first from the perspective of the student then the teacher. 1:6 will state the second purpose of 1:2 . But between the two the writer notes that even the wise can become wiser. The book is not just for neophytes; it is for all who want to grow in wisdom.


The verb יִשְׁמַע ( yishma ’) functions as a jussive of advice or counsel (“Let him hear!”) rather than a customary imperfect (“he will hear”). The jussive is supported by the parallelism with the following Hiphil jussive וְיוֹסֶף ( vÿyosef , “Let him add!”).


Heb “add.”


The Niphal substantival participle נָבוֹן ( navon , “discerning”), rather than the noun, is used to describe a person who is habitually characterized by discernment. 1:5 forms a striking contrast to 1:4 – there was the simpleton and the youth, here the wise and discerning. Both need this book.


The Hiphil verb וְיוֹסֶף ( vÿyosef ) is a jussive rather than an imperfect as the final short vowel ( segol ) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).


The infinitive construct + ל ( lamed ) means “to discern” and introduces the fifth purpose of the book. It focuses on the benefits of proverbs from the perspective of the reader. By studying proverbs the reader will discern the hermeneutical key to understanding more and more proverbs.


The phrase “the meaning of” does not appear in the Hebrew text, but is implied; it is supplied in the translation for the sake of clarity.


The noun מְלִיצָה ( mÿlitsah ) means “allusive expression; enigma” in general, and “proverb, parable” in particular (BDB 539 s.v.; HALOT 590 s.v.). The related noun מֵלִיץ means “interpreter” ( Gen 42:23 ). The related Arabic root means “to turn aside,” so this Hebrew term might refer to a saying that has a “hidden meaning” to its words; see H. N. Richardson, “Some Notes on לִיץ and Its Derivatives,” VT 5 (1955): 163-79.


This line functions in apposition to the preceding, further explaining the phrase “a proverb and a parable.”


The term “their” does not appear in the Hebrew text, but seems to be implied; it is supplied in the translation for the sake of clarity and smoothness.


Heb “fear of the Lord .” The expression יְהוָה יִרְאַת ( yir ’ at yÿhvah , “fear of Yahweh”) is a genitive-construct in which יְהוָה (“the Lord ”) functions as an objective genitive: He is the object of fear. The term יָרַא ( yara ’) is the common word for fear in the OT and has a basic three-fold range of meanings: (1) “dread; terror” ( Deut 1:29 ; Jonah 1:10 ), (2) “to stand in awe” ( 1 Kgs 3:28 ), (3) “to revere; to respect” ( Lev 19:3 ). With the Lord as the object, it captures the polar opposites of shrinking back in fear and drawing close in awe and adoration. Both categories of meaning appear in Exod 20:20 (where the Lord descended upon Sinai amidst geophysical convulsions); Moses encouraged the Israelites to not be afraid of God arbitrarily striking them dead for no reason (“Do not fear!”) but informed the people that the Lord revealed himself in such a terrifying manner to scare them from sinning (“God has come only to test you and to put the fear of him in you so that you do not sin”). The fear of the Lord is expressed in reverential submission to his will – the characteristic of true worship. The fear of the Lord is the foundation for wisdom ( 9:10 ) and the discipline leading to wisdom ( 15:33 ). It is expressed in hatred of evil ( 8:13 ) and avoidance of sin ( 16:6 ), and so results in prolonged life ( 10:27; 19:23 ).


The noun רֵאשִׁית ( re ’ shit ) has a two-fold range of meaning (BDB 912 s.v.): (1) “beginning” = first step in a course of action (e.g., Ps 111:10 ; Prov 17:14 ; Mic 1:13 ) or (2) “chief thing” as the principal aspect of something (e.g., Prov 4:7 ). So fearing the Lord is either (1) the first step in acquiring moral knowledge or (2) the most important aspect of moral knowledge. The first option is preferred because 1:2-6 focuses on the acquisition of wisdom.


Heb “knowledge.” The noun דָּעַת ( da ’ at , “knowledge”) refers to experiential knowledge, not just cognitive knowledge, including the intellectual assimilation and practical application (BDB 394 s.v.). It is used in parallelism to מוּסָר ( musar , “instruction, discipline”) and חָכְמָה ( khokhmah , “wisdom, moral skill”).


The conjunction “but” does not appear in the Hebrew text, but is implied by the antithetical parallelism. It is supplied in the translation for clarity.


The term אֱוִיל (’ evil , “fool”) refers to a person characterized by moral folly (BDB 17 s.v.). Fools lack understanding ( 10:21 ), do not store up knowledge ( 10:14 ), fail to attain wisdom ( 24:7 ), and refuse correction ( 15:5; 27:22 ). They are arrogant ( 26:5 ), talk loosely ( 14:3 ) and are contentious ( 20:3 ). They might have mental intelligence but they are morally foolish. In sum, they are stubborn and “thick-brained” (J. H. Greenstone, Proverbs , 6).


The verb of בָּזָה ( bazah , “despise”) means to treat things of value with contempt, as if they were worthless (BDB 102 s.v.). The classic example is Esau who despised his birthright and sold it for lentil stew ( Gen 25:34 ). The perfect tense of this verb may be classified as characteristic perfect (what they have done and currently do) or gnomic perfect (what they always do in past, present and future). The latter is preferred; this describes a trait of fools, and elsewhere the book says that fools do not change.


The imperative שְׁמַע ( shÿma ’, “Listen!”) forms an urgent exhortation which expects immediate compliance with parental instruction.


Heb “my son.” It is likely that collections of proverbs grew up in the royal courts and were designed for the training of the youthful prince. But once the collection was included in the canon, the term “son” would be expanded to mean a disciple, for all the people were to learn wisdom when young. It would not be limited to sons alone but would include daughters – as the expression “the children of ( בְּנֵי , bÿne ) Israel” (including males and females) clearly shows. Several passages in the Mishnah and Talmud record instructions to teach daughters the Mosaic law so that they will be righteous and avoid sin as well. The translation “my child,” although not entirely satisfactory, will be used here.


Heb “training” or “discipline.” See note on 1:2 .


Heb “of.” The noun אָבִיךָ (’ avikha , “of your father”) may be classified as a genitive of source.


Heb “instruction.” In Proverbs the noun תּוֹרַה ( torah ) often means “instruction” or “moral direction” rather than “law” (BDB 435 s.v. 1 .a). It is related to יָרָה ( yarah , “to point [or, show] the way” in the Hiphil (BDB 435). Instruction attempts to point a person in the right direction (e.g., Gen 46:28 ).


Heb “of.” The noun אִמֶּךָ (’ immekha , “of your mother”) may be classified as a genitive of source.


The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.


Heb “a garland of grace.” The word חֵן ( khen , “grace”) refers to qualities that make a person pleasant and agreeable, e.g., a gracious and charming person (BDB 336 s.v.). The metaphor compares the teachings that produce these qualities to an attractive wreath.


The noun לִוְיַה ( livyah , “wreath; garland”) refers to a headdress and appears only twice in the OT ( Prov 1:9; 4:9 ; BDB 531 s.v.; HALOT 524 s.v.).


Heb “for.”


Cf. KJV, ASV “chains”; NIV “a chain”; but this English term could suggest a prisoner’s chain to the modern reader rather than adornment.


The term חַטָּא ( khatta ’) is the common word for “sinner” in the OT. Because the related verb is used once of sling-shot throwers who miss the mark ( Judg 20:16 ), the idea of sin is often explained as “missing the moral mark” (BDB 306-8 s.v.). But the term should not be restricted to the idea of a sin of ignorance or simply falling short of the moral ideal. Its meaning is more likely seen in the related Akkadian term “to revolt, rebel.” It is active rebellion against authority. It is used here in reference to a gang of robbers.


The imperfect tense verb יְפַתּוּךָ ( yÿftukha ) may be nuanced in a connotative sense: “(If) they attempt to persuade you.” The verb פָּתָה ( patah ) means “to persuade, entice” a person to sin (BDB 834 s.v. פָּתָה 1; see, e.g., Judg 14:15; 16:5 ; Prov 16:29 ; Hos 2:16 ).


The MT reads the root אָבָה (’ avah , “to be willing; to consent”). Some medieval Hebrew mss read the root בּוֹא ( bo ’, “to go”): “do not go with them.” The majority of Hebrew mss and the versions support the MT reading, which is the less common word and so the more likely original reading.


This cohortative נֶאֶרְבָה ( ne ’ ervah ) could denote resolve (“We will lie in wait!”) or exhortation (“Let us lie in wait!”). These sinners are either expressing their determination to carry out a violent plan or they are trying to entice the lad to participate with them.


The verb אָרַב (’ arav , “to lie in wait”) it is used for planning murder ( Deut 19:11 ), kidnapping ( Judg 21:20 ), or seduction ( Prov 23:28 ).


Heb “for blood.” The term דָּם ( dam , “blood”) functions as a metonymy of effect for “blood shed violently” through murder ( HALOT 224 s.v. 4 ).


Heb “lie in hiding.”


The term “innocent” ( נָקִי , naqi ) intimates that the person to be attacked is harmless.


Heb “without cause” (so KJV, NASB); NCV “just for fun.” The term חִנָּם ( khinnam , “without cause”) emphasizes that the planned attack is completely unwarranted.


Heb “lives.” The noun חַיִּים ( khayyim , “lives”) functions as an adverbial accusative of manner: “alive.” The form is a plural of state, used to describe a condition of life which encompasses a long period of time – in this case a person’s entire life. Murder cuts short a person’s life.


The noun שְׁאוֹל ( shÿ ’ ol ) can mean (1) “death,” cf. NCV; (2) “the grave,” cf. KJV, NIV, NLT (3) “Sheol” as the realm of departed spirits, cf. NAB “the nether world,” and (4) “extreme danger.” Here it is parallel to the noun בוֹר ( vor , “the Pit”) so it is the grave or more likely “Sheol” (cf. ASV, NRSV). Elsewhere Sheol is personified as having an insatiable appetite and swallowing people alive as they descend to their death (e.g., Num 16:30, 33 ; Isa 5:14 ; Hab 2:5 ). In ancient Near Eastern literature, the grave is often personified in similar manner, e.g., in Ugaritic mythological texts Mot (= “death”) is referred to as “the great swallower.”


Heb “and whole.” The vav ( ו ) is asseverative or appositional (“even”); it is omitted in the translation for the sake of style and smoothness. The substantival adjective תָּמִים ( tamim , “whole; perfect; blameless”) is an adverbial accusative describing the condition and state of the object. Used in parallel to חַיִּים ( khayyim , “alive”), it must mean “full of health” (BDB 1071 s.v. תָּמִים 2). These cutthroats want to murder a person who is full of vigor.


Heb “find.” The use of the verb מָצָא ( matsa ’, “to find”) is deliberate understatement to rhetorically down-play the heinous act of thievery.


Heb “all wealth of preciousness.”


The noun שָׁלָל ( shalal , “plunder”) functions as an adverbial accusative of material: “with plunder.” This term is normally used for the spoils of war (e.g., Deut 20:14 ; Josh 7:21 ; Judg 8:24, 25 ; 1 Sam 30:20 ) but here refers to “stolen goods” (so NCV, CEV; e.g., Isa 10:2 ; Prov 16:19 ; BDB 1022 s.v. 3 ). The enticement was to join a criminal gang and adopt a life of crime to enjoy ill-gotten gain (A. Cohen, Proverbs , 4). Cf. NAB, NRSV “booty”; TEV “loot.”


Heb “Throw in your lot with us.” This is a figurative expression (hypocatastasis) urging the naive to join their life of crime and divide their loot equally. The noun גּוֹרָל ( goral , “lot”) can refer to (1) lot thrown for decision-making processes, e.g., choosing the scapegoat ( Lev 16:8 ), discovering a guilty party ( Jonah 1:7 ) or allocating property ( Josh 18:6 ); (2) allotted portion ( Josh 15:1 ) and (3) allotted fate or future destiny ( Prov 1:14 ; Dan 12:13 ; see BDB 174 s.v.). Here the criminals urged the lad to share their life. The verb תַּפִּיל ( tappil ) is an imperfect of injunction: “Throw in…!” but might also be an imperfect of permission: “you may throw.” It functions metonymically as an invitation to join their life of crime: “share with us” (BDB 658 s.v. 3 ).


Heb “there will be to all of us.”


Heb “one purse” (so KJV, NAB, NRSV). The term כִּיס ( kis , “purse; bag”) is a synecdoche of container (= purse) for contents (= stolen goods). The adjective אֶחָד (’ ekhad , “one”) indicates that the thieves promised to share equally in what they had stolen.


Heb “do not walk.”


Heb “in the way with them.”


Heb “your foot.” The term “foot” ( רֶגֶל , regel ) is a synecdoche of part (= your foot) for the whole person (= yourself).


Heb “their feet.” The term “feet” is a synecdoche of the part (= their feet) for the whole person (= they), stressing the eagerness of the robbers.


Heb “run.” The verb רוּץ ( ruts , “run”) functions here as a metonymy of association, meaning “to be eager” to do something (BDB 930 s.v.).


Heb “to harm.” The noun רַע ( ra ’) has a four-fold range of meanings: (1) “pain, harm” ( Prov 3:30 ), (2) “calamity, disaster” ( 13:21 ), (3) “distress, misery” ( 14:32 ) and (4) “moral evil” ( 8:13 ; see BDB 948-49 s.v.). The parallelism with “swift to shed blood” suggests it means “to inflict harm, injury.”


The imperfect tense verbs may be classified as habitual or progressive imperfects describing their ongoing continual activity.


The BHS editors suggest deleting this entire verse from MT because it does not appear in several versions (Codex B of the LXX, Coptic, Arabic) and is similar to Isa 59:7 a. It is possible that it was a scribal gloss (intentional addition) copied into the margin from Isaiah. But this does not adequately explain the differences. It does fit the context well enough to be original.


Heb “for the net to be spread out.” The Pual participle of זָרָה ( zarah ) means “to be spread” ( HALOT 280 s.v. I זרה pu.1). The subject of this verbal use of the participle is the noun הָרָשֶׁת ( harashet , “the net”). It is futile for the net to be spread out in plain view of birds.


Heb “in the eyes of.” sn This means either: (1) Spreading a net in view of birds is futile because birds will avoid the trap; but the wicked are so blind that they fail to see danger; or (2) it does not matter if a net is spread because birds are so hungry they will eat anyway and be trapped; the wicked act in a similar way.


Heb “all of the possessors of wings.”


Heb “their own souls.” The term נֶפֶשׁ ( nefesh , “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” ( Exod 21:23 ; Num 17:3 ; Judg 5:18 ; Prov 12:10 ; BDB 659 s.v. 3 .c).


The exclamation כֵּן ( ken , “so; thus; such”) marks a conclusion (BDB 485 s.v.). It draws a comparison between the destruction of the wicked in v. 18 and the concluding statement in v. 19 .


The MT reads אָרְחוֹת (’ orkhot , “paths; ways” as figure for mode of life): “so are the ways [or, paths] of all who gain profit unjustly.” The BHS editors suggest emending the text to אַחֲרִית (’ akharit , “end” as figure for their fate) by simple metathesis between ח ( khet ) and ר ( resh ) and by orthographic confusion between י ( yod ) and ו ( vav ), both common scribal errors: “so is the fate of all who gain profit unjustly.” The external evidence supports MT, which is also the more difficult reading. It adequately fits the context which uses “way” and “path” imagery throughout 1:10-19 .


Heb “those who unjustly gain unjust gain.” The participle בֹּצֵעַ ( boysea ’, “those who unjustly gain”) is followed by the cognate accusative of the same root בָּצַע ( batsa ’, “unjust gain”) to underscore the idea that they gained their wealth through heinous criminal activity. sn The verb followed by the cognate noun usually means seeking gain in an unjust way ( 1 Sam 8:3 ), or for selfish purposes ( Gen 37:26 ), or gaining by violence. The word may have the sense of covetousness.


The subject of the verb is the noun בָּצַע (“unjust gain”), which is also the referent of the 3rd person masculine singular suffix on בְּעָלָיו ( bÿ ’ alav , “its owners”). Greed takes away the life of those who live by greed (e.g., 15:27; 26:27 ). See G. R. Driver, “Problems in the Hebrew Text of Proverbs,” Bib 32 (1951): 173-74.


The term נֶפֶשׁ ( nefesh , “soul”) is used as a metonymy (= soul) of association (= life). The noun נֶפֶשׁ often refers to physical “life” ( Exod 21:23 ; Num 17:3 ; Judg 5:18 ; Prov 12:10 ; BDB 659 s.v. 3 .c).


Heb “its owners.”


The noun חָכְמָה ( khokhmah , “wisdom”) is the abstract feminine plural form. It probably functions as a plural of intensity, stressing the all-embracing, elevated wisdom (W. McKane, Proverbs [OTL], 272). As in 8:1-9:11 , Wisdom is personified as a righteous woman in 1:20-33 .


Heb “she gives her voice.” The expression means to shout loudly (BDB 679 s.v. נָתַן Qal.x).


MT reads הֹמִיּוֹת ( homyyot , “noisy streets”; Qal participle feminine plural from הָמָה [ hamah ], “to murmur; to roar”), referring to the busy, bustling place where the street branches off from the gate complex. The LXX reads τειχέων ( teicewn ) which reflects חֹמוֹת ( khomot ), “walls” (feminine plural noun from חוֹמָה [ khomah ], “wall”): “She proclaims on the summits of the walls.” MT is preferred because it is the more difficult form. The LXX textual error was caused by simple omission of yod ( י ). In addition, the LXX expands the verse to read, “she sits at the gates of the princes, at the gates of the city she boldly says.” The shorter MT reading is preferred.


Heb “she speaks her words.”


Wisdom addresses three types of people: simpletons ( פְּתָיִם , pÿtayim ), scoffers ( לֵצִים , letsim ) and fools ( כְּסִילִים , kÿsilim ). For the term “simpleton” see note on 1:4 . Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23 ,” JTS 19 (1968): 609-14.


Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי ( peti ) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי ). It is related to the term פְּתָיִם ( pÿtayim ) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.


The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.


Heb “delight.” The verb ( חָמַד , khamad ) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue ( Exod 20:17 ; Deut 5:21 ) and for the covetous desire of Eve ( Gen 3:6 ) and Achan ( Josh 7:21 ). It is tempting to nuance it here as “illicit desire” for mockery.


Heb “for themselves.” The ethical dative לָהֶם ( lahem , “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.


The imperfect tense is in the conditional protasis without the conditional particle, followed by the clause beginning with הִנֵּה ( hinneh , “then”). The phrase “If only…” does not appear in the Hebrew but is implied by the syntax; it is supplied in the translation for the sake of clarity.


Heb “turn.” The verb is from שׁוּב ( shuv , “to return; to respond; to repent”).


Heb “Behold!”


The Hiphil cohortative of נָבַע ( nava ’, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.


Heb “my spirit.” The term “spirit” ( רוּחַ , ruakh ) functions as a metonymy (= spirit) of association (= thoughts), as indicated by the parallelism with “my words” ( דְּבָרַי , dÿbaray ). The noun רוּחַ ( ruakh , “spirit”) can have a cognitive nuance, e.g., “spirit of wisdom” ( Exod 28:3 ; Deut 34:9 ). It is used metonymically for “words” ( Job 20:3 ) and “mind” ( Isa 40:13 ; Ezek 11:5; 20:32 ; 1 Chr 28:12 ; see BDB 925 s.v. רוּחַ 6). The “spirit of wisdom” produces skill and capacity necessary for success ( Isa 11:2 ; John 7:37-39 ).


The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25 . It is supplied in the translation for the sake of clarity.


The particle יַעַן ( ya ’ an , “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26 .


The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.


The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.


Heb “and.”


The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head ( Lev 10:6 ) or lack of moral restraint: “to let things run free” ( Exod 32:25 ; Prov 28:19 ). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2 ).


The conclusion or apodosis is now introduced.


Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” ( אֵיד , ’ ed ) often refers to final life-ending calamity ( Prov 6:15; 24:22 ; BDB 15 s.v. 3 ). The preposition ב ( bet ) focuses upon time here.


Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”


Heb “your dread.” See note on 1:31 .


Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”


Heb “like a storm.” The noun סוּפָה ( sufah , “storm”) is often used in similes to describe sudden devastation ( Isa 5:28 ; Hos 8:7 ; Amos 1:14 ).


Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה ( tsuqah ) and צָרָה ( tsarah ) also form a wordplay (paronomasia) which also links them together.


Heb “look to.” The verb שָׁחַר ( shakhar , “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon , 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ ( baqash , “to seek rescue”; Hos 5:15 ). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר ( shakhar , “dawn”; so BDB 1007 s.v. שָׁחַר ).


The causal particle תַּחַת כִּי ( takhat ki , “for the reason that”) introduces a second accusation of sin and reason for punishment.


Heb “knowledge.” The noun דָעַת ( da ’ at , “knowledge”) refers to moral knowledge. See note on 1:7 .


Heb “the fear of the Lord .” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7 .


The verb “spurned” ( נָאַץ , na ’ ats ) is parallel to “comply, accede to, be willing” (e.g., 1:10 ). This is how the morally stubborn fool acts (e.g., 15:5 ).


The vav ( ו ) prefixed to the verb וְיֹאכְלוּ ( vÿyo ’ khÿlu ) functions in a consecutive logical sense: “therefore.”


Heb “to eat to one’s fill.” The verb שָׂבֵעַ ( savea ’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31 a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31 b) and eventually kill them (v. 32 ).


Heb “turning away” (so KJV). The term מְשׁוּבַת ( mÿshuvat , “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ ( tashuvu , “turn!”) which appears at the beginning of this speech in 1:23 . This repetition of the root שׁוּב ( shuv , “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom ( 1:23 ), they will be destroyed by their “turning away” from wisdom ( 1:32 ). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.


Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה ( shalvah ) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).


The participle is used substantivally here: “whoever listens” will enjoy the benefits of the instruction.


The noun בֶּטַח ( betakh , “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12 ; Ps 16:9 ). It is the antithesis of the dread of disaster facing the fool and the simple.


The verb שַׁאֲנַן ( sha ’ anan ) is a Palel perfect of שָׁאַן ( sha ’ an ) which means “to be at ease; to rest securely” (BDB 983 s.v. שָׁאַן ). Elsewhere it parallels the verb “to be undisturbed” ( Jer 30:10 ), so it means “to rest undisturbed and quiet.” The reduplicated Palel stem stresses the intensity of the idea. The perfect tense functions in the so-called “prophetic perfect” sense, emphasizing the certainty of this blessing for the wise.


Heb “my son.”


The Hiphil infinitive construct לְהַקְשִׁיב ( lÿhaqshiv , “by making attentive”) functions as an epexegetical explanation of how one will receive the instruction.


The conjunction “and” does not appear in the Hebrew text, but is supplied in the translation for the sake of smoothness.


The Hiphil imperfect (“by turning”) continues the nuance introduced by the infinitive construct in the first colon (GKC 352 §114. r ). The verb נָטָה ( natah ) normally means “to stretch out” and only occasionally “to turn” or “to incline” one’s heart to something, as is the case here.


Or “mind” (the center of the will, the choice).


Both particles retain their individual meanings, otherwise the verse would begin with a strong adversative and be a contrast to what has been said.


Heb “summon.”


The conditional particle now reiterates the initial conditional clause of this introductory section (1-4); the apodosis will follow in v. 5 .


The verb בָּקַשׁ ( baqash ) means “to search for; to seek; to investigate” (BDB 134 s.v.). This calls for the same diligence one would have in looking for silver.


The verb בִּין ( bin , “to perceive; to understand; to discern”) refers to ability to grasp, discern or be sensitive to what it means to fear the Lord .


Heb “the fear of the Lord .” The noun is an objective genitive; the Lord is to be the object of fear and reverence.


Heb “find” (so KJV, NAB, NIV, NRSV).


The term דַּעַת ( da ’ at , “knowledge”) goes beyond cognition; it is often used metonymically (cause) for obedience (effect); see, e.g., Prov 3:6 , “in all your ways acknowledge him,” and BDB 395 s.v. This means that the disciple will follow God’s moral code; for to know God is to react ethically and spiritually to his will (e.g., J. H. Greenstone, Proverbs , 18).


Heb “knowledge of God.” The noun is an objective genitive.


This is a causal clause. The reason one must fear and know the Lord is that he is the source of true, effectual wisdom.


The verb is an imperfect tense which probably functions as a habitual imperfect describing a universal truth in the past, present and future.


The verb “comes” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.


The form is a Kethib / Qere reading. The Kethib וְצָפַן ( vÿtsafan ; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן ( yitspon ; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6 a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י ( yod ) and ו ( vav ). As in v. 6 a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future. sn The verbal root צָפַן ( tsafan , “to store up; to treasure up”) is repeated in 2:1 and 2:7 . In 2:1 , it is the responsibility of man to “store up” wisdom; but in 2:7 , it is God who “stores up” wisdom for the wise person who seeks him.


The noun תּוּשִׁיָּה ( tushiyyah ) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon , 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).


The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.


The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord .


Heb “walk.” The verb “to walk” ( הָלַךְ , halakh ) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3 .e).


Heb “those who walk of integrity.” The noun תֹם ( tom , “integrity”) functions as a genitive of manner.


The infinitive construct לִנְצֹר ( lintsor , “to guard”) designates the purpose of the Lord giving “effective counsel” and being a “shield” to the upright. The verb נָצַר ( natsar , “to guard”) has a broad range of meanings: (1) to watch over, guard or protect a vineyard from theft ( Prov 27:18 ); (2) to guard one’s lips or heart from evil ( Prov 4:23; 13:3 ); (3) to protect a person from moral or physical danger ( Prov 2:8, 11; 4:6; 13:6; 20:28; 22:12; 24:12 ) and (4) to guard with fidelity = to observe commands, law or covenant ( Prov 3:1, 21; 4:13; 5:2; 6:20; 28:7 ; see BDB 665-66 s.v.). Here God guards the way of the just, that is, the course and conduct of life from the influence of evil.


Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.


The imperfect tense verb יִשְׁמֹר ( yishmor , “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.


The Kethib is the singular noun + 3rd person masculine singular suffix חֲסִידוֹ ( khasido ) “his pious one.” The Qere reads the plural noun + 3rd person masculine singular suffix חֲסִידָיו ( khasidav ) “his pious ones.” The LXX εὐλαβουμένων αὐτόν ( eujlaboumenwn aujton ) supports the Qere reading. tn The noun חֶסֶד ( khesed , “the pious”) describes those who show “covenantal faithful love” or “loyal love” to God and his people. The description of the righteous by this term indicates their active participation in the covenant, for which God has promised his protection.


Heb “discern.” See preceding note on בִּין ( bin ) in 2:5 .


The phrase “every good way” functions appositionally to the preceding triad of righteous attributes, further explaining and defining them.


Heb “every way of good.” The term טוֹב ( tov , “good”) functions as an attributive genitive: “good way.”


Heb “track”; KJV, NIV, NRSV “path.” The noun מַעְגַּל ( ma ’ gal ) is used (1) literally of “wagon-wheel track; firm path” and (2) figuratively (as a metaphor) to describe the course of life ( Pss 17:5; 23:3; 140:6 ; Prov 2:9, 15, 18; 4:11, 26; 5:6, 21 ; Isa 26:7; 59:8 ; see BDB 722-23 s.v. 2 ; KBL 2:609). It is related to the feminine noun עֲגָלָה (’ agalah , “cart”) and the verb עָגַל (’ agal ) “to be round” (Qal) and “to roll” (Niphal). As a wagon-wheel cuts a deep track in a much traversed dirt road, so a person falls into routines and habits that reveal his moral character. In Proverbs the “paths” of the righteous are characterized by uprightness and integrity.


The noun לֵב ( lev , “heart”) functions as a metonymy of association for “mind” and “thoughts” (BDB 524 s.v. 3 ). It represents the center of the inner life where the volition and emotions join to bring about actions. It is used here in parallelism with נֶפֶשׁ ( nefesh , “soul”), for which see note.


Heb “knowledge.” For the noun דַּעַת ( da ’ at ), see the note on 1:7 .


Heb “pleasant.” The verb יִנְעָם ( yin ’ am , “to be pleasant”) describes what is attractive. It is used of being physically attracted to one’s lover ( Song 7:7 ) or to a close friendship ( 2 Sam 1:26 ). Here wisdom becomes attractive to the righteous, that is, the righteous desires to acquire it.


Heb “your soul.” The term נַפְשְׁךָ ( nafshÿkha , “your soul”) functions as a synecdoche of part (= soul) for the whole person (= you); see BDB 660 s.v. 4 .a.2. It also might function as a metonymy of association for emotions and passions (BDB 660 s.v. 6 ) or mental cognition (BDB 660 s.v. 7 ).


The word מְזִמָּה ( mÿzimmah , “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).


Heb “will watch over you.”


The Hiphil infinitive construct of נָצַל ( natsal , “to deliver”) expresses the purpose of understanding right conduct: to protect a person from the wicked. The verb נָצַל ( natsal ) means “to save; to deliver; to rescue,” as in snatching away prey from an animal, rescuing from enemies, plucking a brand from the fire, retrieving property, or the like. Here it portrays rescue from the course of action of the wicked.


The term “wicked” ( רַע , ra ’) means “bad, harmful, painful.” Rather than referring to the abstract concept of “wickedness” in general, the term probably refers to wicked people because of the parallelism with “those speaking perversity.”


Heb “man.” The singular noun אִישׁ (’ ish , “man”) here will be further defined in vv. 13-15 with plural forms (verbs, nouns and suffixes). So the singular functions in a collective sense which is rendered in a plural sense in the translation for the sake of clarification and smoothness.


Heb “perversities.” The plural form of תַּהְפֻּכוֹת ( tahpukhot ) may denote a plurality of number (“perverse things”) or intensification: “awful perversity.” As here, it often refers to perverse speech ( Prov 8:13; 10:31, 32; 23:33 ). It is related to the noun הֶפֶךְ ( hefekh , “that which is contrary, perverse”) which refers to what is contrary to morality ( Isa 29:16 ; Ezek 16:34 ; BDB 246 s.v. הֶפֶךְ ). The related verb הָפַךְ ( hafakh , “to turn; to overturn”) is used (1) literally of turning things over, e.g., tipping over a bowl ( 2 Kgs 21:13 ) and turning over bread-cakes ( Judg 7:13 ; Hos 7:8 ) and (2) figuratively of perverting things so that they are morally upside down, so to speak ( Jer 23:36 ). These people speak what is contrary to morality, wisdom, sense, logic or the truth.


The articular plural active participle functions as attributive adjective for אִישׁ (’ ish , “man”) in v. 12 b, indicating that אִישׁ (“man”) is collective.


Heb “paths of uprightness.” The noun יָשָׁר ( yashar , “uprightness; straightness”) is an attributive genitive. The moral life is described in Proverbs as the smooth, straight way ( 2:13; 4:11 ). The wicked abandon the clear straight path for an evil, crooked, uncertain path.


Heb “ways of darkness.” Darkness is often metaphorical for sinfulness, ignorance, or oppression. Their way of life lacks spiritual illumination.


The articular plural active participle functions as the second attributive adjective for אִישׁ (’ ish , “man”) in v. 12 b.


The Qal infinitive construct is the complementary use of the form, expressing the direct object of the participle.


Or “harm.”


Heb “the perversity of evil” (so NASB). The noun רָע ( ra ’, “evil”) functions as an attributed genitive which is modified by the construct noun תַהְפֻּכוֹת ( tahpukhot , “perversity”) which functions as an attributive adjective.


The noun in this relative clause is an accusative of specification: The evil people are twisted with respect to their paths/conduct.


Heb “crooked.” The adjective עִקֵּשׁ (’ iqqesh , “crooked; twisted”) uses the morphological pattern of adjectives that depict permanent bodily defects, e.g., blindness, lameness. Their actions are morally defective and, apart from repentance, are permanently crooked and twisted.


The Niphal participle of לוּז ( luz , “devious; crooked”) describes conduct that is morally deceptive, crafty, and cunning ( Isa 30:12 ).