Psalms 23:5

23:5 You prepare a feast before me ¹ 

in plain sight of my enemies.

You refresh ²  my head with oil;

my cup is completely full. ³ 

Jeremiah 41:8

41:8 But there were ten men among them who said ⁴  to Ishmael, “Do not kill us. For we will give you the stores of wheat, barley, olive oil, and honey we have hidden in a field. ⁵  So he spared their lives and did not kill ⁶  them along with the rest. ⁷ 

Matthew 25:3-4

25:3 When ⁸  the foolish ones took their lamps, they did not take extra ⁹  olive oil ¹⁰  with them. 25:4 But the wise ones took flasks of olive oil with their lamps.

[23:5]  ¹ sn In v. 5 the metaphor switches. (It would be very odd for a sheep to have its head anointed and be served wine.) The background for the imagery is probably the royal banquet. Ancient Near Eastern texts describe such banquets in similar terms to those employed by the psalmist. (See M. L. Barre and J. S. Kselman, “New Exodus, Covenant, and Restoration in Psalm 23,” The Word of the Lord Shall Go Forth, 97-127.) The reality behind the imagery is the Lord’s favor. Through his blessings and protection he demonstrates to everyone, including dangerous enemies, that the psalmist has a special relationship with him.

[23:5]  ² tn The imperfect verbal form in v. 5a carries on the generalizing mood of vv. 1-4. However, in v. 5b the psalmist switches to a perfect (דִּשַּׁנְתָּ, dishanta), which may have a generalizing force as well. But then again the perfect is conspicuous here and may be present perfect in sense, indicating that the divine host typically pours oil on his head prior to seating him at the banquet table. The verb דָשַׁן (dashan; the Piel is factitive) is often translated “anoint,” but this is misleading, for it might suggest a symbolic act of initiation into royal status. One would expect the verb מָשָׁח (mashan) in this case; דָשַׁן here describes an act of hospitality extended to guests and carries the nuance “refresh.” In Prov 15:30 it stands parallel to “make happy” and refers to the effect that good news has on the inner being of its recipient.

[23:5]  ³ tn The rare noun רְַָויָה (rÿvayah) is derived from the well-attested verb רָוָה (ravah, “be saturated, drink one’s fill”). In this context, where it describes a cup, it must mean “filled up,” but not necessarily to overflowing.

[41:8]  ⁴ tn Heb “But there were ten men found among them and they said.” However, for the use of “were found” = “be, happened to be” see BDB 594 s.v. מָצָא 2.c and compare the usage in 41:3.

[41:8]  ⁵ tn This sentence is a good example of the elliptical nature of some of the causal connections in the Hebrew Bible. All the Hebrew says literally is “For we have hidden stores of wheat, barley, olive oil, and honey in a field.” However, it is obvious that they are using this as their bargaining chip to prevent Ishmael and his men from killing them. For the use of “for” (כִּי, ki) for such elliptical thoughts see BDB 473-74 s.v. כִּי 3.c.

[41:8]  ⁶ tn Or “So he refrained from killing them”; Heb “he refrained and did not kill them.”

[41:8]  ⁷ tn Heb “in the midst of their brothers/fellow countrymen.”

[25:3]  ⁸ tn Grk “For when.” Here γάρ (gar) has not been translated.

[25:3]  ⁹ tn The word “extra” is not in the Greek text but is implied. The point is that the five foolish virgins had only the oil in their lamps, but took along no extra supply from which to replenish them. This is clear from v. 8, where the lamps of the foolish virgins are going out because they are running out of oil.

[25:3]  ¹⁰ tn On the use of olive oil in lamps, see L&N 6.202.