91:12 They will lift you up in their hands,
so you will not slip and fall on a stone. 1
91:1 As for you, the one who lives 3 in the shelter of the sovereign One, 4
and resides in the protective shadow 5 of the mighty king 6 –
2:9 You will break them 7 with an iron scepter; 8
you will smash them like a potter’s jar!’” 9
2:8 to guard 10 the paths of the righteous 11
and to protect 12 the way of his pious ones. 13
3:23 Then you will walk on your way 14 with security,
and you 15 will not stumble. 16
3:26 for the Lord will be 17 the source of your confidence, 18
and he will guard your foot 19 from being caught in a trap. 20
3:1 My child, 22 do not forget my teaching,
but let your heart keep 23 my commandments,
1:5 (Let the wise also 24 hear 25 and gain 26 instruction,
and let the discerning 27 acquire 28 guidance! 29 )
1 tn Heb “so your foot will not strike a stone.”
2 sn Psalm 91. In this psalm an individual (perhaps a priest) addresses one who has sought shelter in the Lord and assures him that God will protect him from danger (vv. 1-13). In vv. 14-16 God himself promises to keep his loyal follower safe.
3 tn Heb “[O] one who lives.”
4 tn Traditionally “the Most High.”
5 sn The Lord is compared here to a bird who protects its young under the shadow of its wings (see v. 4).
6 sn The divine name used here is “Shaddai” (שַׁדַּי, shadday; see also Ps 68:14). Shaddai (or El Shaddai) is the mighty king (sovereign judge) of the world who grants life/blesses and kills/judges. In Genesis he blesses the patriarchs with fertility and promises numerous descendants. Outside Genesis he both blesses/protects and takes away life/happiness.
7 tc The LXX reads “you will shepherd them.” This reading, quoted in the Greek text of the NT in Rev 2:27; 12:5; 19:15, assumes a different vocalization of the consonantal Hebrew text and understands the verb as רָעָה (ra’ah, “to shepherd”) rather than רָעָע (ra’a’, “to break”). But the presence of נָפַץ (nafats, “to smash”) in the next line strongly favors the MT vocalization.
8 tn The Hebrew term שֵׁבֶט (shevet) can refer to a “staff” or “rod,” but here it probably refers to the Davidic king’s royal scepter, symbolizing his sovereignty.
9 sn Like a potter’s jar. Before the Davidic king’s awesome power, the rebellious nations are like fragile pottery.
10 tn The infinitive construct לִנְצֹר (lintsor, “to guard”) designates the purpose of the
11 tn Heb “paths of righteousness.” The word “righteousness” is a possessive genitive, signifying the ways that the righteous take.
12 tn The imperfect tense verb יִשְׁמֹר (yishmor, “to protect”) continues the syntactical nuance of the preceding infinitive construct of purpose.
13 tc 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.
14 tn The noun דַּרְכֶּךָ (darkekha, “your way”) functions as an adverbial accusative of location: “on your way.”
15 tn Heb “your foot.” The term רַגְלְךָ (raglÿkha, “your foot”) functions as a synecdoche of part (= foot) for the whole person (= you).
16 sn The verb נָגַף (ragaf, “to strike; to smite”) sometimes means “to stumble” against a stone (e.g., Ps 91:12). Here the object (“stone”) is implied (BDB 619 s.v.). This is a figure (hypocatastasis) comparing stumbling on a stone in the path to making serious mistakes in life that bring harm.
17 tn Or “the
18 tn Heb “your confidence” (so NAB, NIV, NRSV) or “at your side.” There is debate whether the term כֶּסֶל (kesel) is related to the root I כָסַל “loins; side” (so HALOT 489 s.v. I כֶּסֶל 2) or II כָסַל “confidence” (so BDB 492 s.v. כֶּסֶל 3). The Vulgate relates it to I כָסַל and offers “the
19 sn The term רַגְלְךָ (raglekha, “your foot”) functions as a synecdoche of part (= your foot) for the whole person (= you). This synecdoche develops the extended comparison between the hunter’s snare and calamity that afflicts the wicked.
20 tn Heb “from capture.” The noun לָכֶד (lakhed, “capture; snare”) occurs only here in OT (BDB 540 s.v.; HALOT 530 s.v. לֶכֶד). It is figurative for the calamity of v. 25. God will protect the wise (or, righteous) from the consequences of sin (snares) that afflict the wicked.
21 sn The chapter begins with an introductory exhortation (1-4), followed by an admonition to be faithful to the
22 tn Heb “my son” (likewise in vv. 11, 21).
23 tn The verb יִצֹּר (yitsor) is a Qal jussive and the noun לִבֶּךָ (libbekha, “your heart”) functions as the subject: “let your heart keep my commandments.”
24 tn The term “also” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.
25 tn 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!”).
26 tn Heb “add.”
27 tn 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.
28 tn 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).
29 tn The noun תַּחְבֻּלָה (takhbulah, “direction; counsel”) refers to moral guidance (BDB 287 s.v.). It is related to חֹבֵל (khovel, “sailor”), חִבֵּל (khibel, “mast”) and חֶבֶל (khevel, “rope; cord”), so BDB suggests it originally meant directing a ship by pulling ropes on the mast. It is used in a concrete sense of God directing the path of clouds (Job 37:12) and in a figurative sense of moral guidance (Prov 11:14; 20:18; 24:6). Here it refers to the ability to steer a right course through life (A. Cohen, Proverbs, 2).