³ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

² tn Heb “to those who know me” (see Ps 36:10). Apparently the Lord speaks here. The verbal construction (the Hiphil of זָכַר, zakhar, “remember” followed by the preposition -לְ [le] with a substantive) is rare, but the prepositional phrase is best understood as indicating the recipient of the announcement (see Jer 4:16). Some take the preposition in the sense of “among” and translate, “among those who know me” (cf. NEB, NIV, NRSV). In this case these foreigners are viewed as the Lord’s people and the psalm is interpreted as anticipating a time when all nations will worship the Lord (see Ps 86:9) and be considered citizens of Zion.

³ tn Heb “and their pride [is] destruction and wickedness.” The Hebrew noun רֹהַב (rohav) occurs only here. BDB 923 s.v. assigns the meaning “pride,” deriving the noun from the verbal root רהב (“to act stormily [boisterously, arrogantly]”). Here the “pride” of one’s days (see v. 9) probably refers to one’s most productive years in the prime of life. The words translated “destruction and wickedness” are also paired in Ps 10:7. They also appear in proximity in Pss 7:14 and 55:10. The oppressive and abusive actions of evil men are probably in view (see Job 4:8; 5:6; 15:35; Isa 10:1; 59:4).

³ sn Winged angels (Heb “cherubs”). Cherubs, as depicted in the OT, possess both human and animal (lion, ox, and eagle) characteristics (see Ezek 1:10; 10:14, 21; 41:18). They are pictured as winged creatures (Exod 25:20; 37:9; 1 Kgs 6:24-27; Ezek 10:8, 19) and serve as the very throne of God when the ark of the covenant is in view (Ps 99:1; see Num 7:89; 1 Sam 4:4; 2 Sam 6:2; 2 Kgs 19:15). The picture of the Lord seated on the cherubs suggests they might be used by him as a vehicle, a function they carry out in Ezek 1:22-28 (the “living creatures” mentioned here are identified as cherubs in Ezek 10:20). In Ps 18:10 the image of a cherub serves to personify the wind.

¹ sn Psalm 119. The psalmist celebrates God’s law and the guidance it provides his people. He expresses his desire to know God’s law thoroughly so that he might experience the blessings that come to those who obey it. This lengthy psalm exhibits an elaborate acrostic pattern. The psalm is divided into twenty-two sections (corresponding to the letters of the Hebrew alphabet), each of which is comprised of eight verses. Each of the verses in the first section (vv. 1-8) begins with the letter alef (א), the first letter of the Hebrew alphabet. This pattern continues throughout the psalm as each new section highlights a successive letter of the alphabet. Each verse in section two (vv. 9-16) begins with the second letter of the alphabet, each verse in section three (vv. 17-24) with the third letter, etc. This rigid pattern creates a sense of order and completeness and may have facilitated memorization.

¹ tn Heb “Forever, O Lord, your word stands firm in heaven,” or “Forever, O Lord, [is] your word; it stands firm in heaven.” The translation assumes that “your word” refers here to the body of divine instructions contained in the law (note the frequent references to the law in vv. 92-96). See vv. 9, 16-17, 57, 101, 105, 130, 139 and 160-61. The reference in v. 86 to God’s law being faithful favors this interpretation. Another option is that “your word” refers to God’s assuring word of promise, mentioned in vv. 25, 28, 42, 65, 74, 81, 107, 114, 147 and 169. In this case one might translate, “O Lord, your promise is reliable, it stands firm in heaven.”

² tn 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.

⁶ tn 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).

⁴ tn 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.

² sn Wisdom has prepared a sumptuous banquet in this house and sends out her maids to call the simple to come and eat (M. Lichtenstein, “The Banquet Motif in Keret and in Proverbs 9,” JANESCU 1 [1968/69]: 19-31). The figures of meat and wine represent the good teaching of wisdom that will be palatable and profitable (implied comparisons). Compare Isaiah 55:1-2 and John 6:51, 55 for similar uses of the figures. The idea of mixing wine could refer to the practice of mixing wine with spices or with water (as the LXX text assumes; e.g., Prov 23:30; Isa 5:22). Mixed wine was the most intoxicating; thus, her wisdom is attractive. All the imagery lets the simple know that what wisdom has to offer is marvelous.

² tn Heb “a fountain of life is the mouth of the righteous” (NAB similar). The subject (“a fountain of life”) and the predicate (“the mouth of the righteous”) in the Hebrew text are reversed in the present translation (as in most English versions) for the sake of clarity and smoothness. The idea of this metaphor, “the fountain of life,” may come from Ps 36:9 (e.g., also Prov 13:14; 14:27; 16:22). What the righteous say is beneficial to life or life-giving. Their words are life-giving but the words of the wicked are violent. See R. B. Y. Scott, “Wise and Foolish, Righteous and Wicked,” VT 29 (1972): 145-65.

³ tn The referent of the verb in the second colon is unclear. The straightforward answer is that it refers to the person whose ways please the Lord – it is his lifestyle that disarms his enemies. W. McKane comments that the righteous have the power to mend relationships (Proverbs [OTL], 491); see, e.g., 10:13; 14:9; 15:1; 25:21-22). The life that is pleasing to God will be above reproach and find favor with others. Some would interpret this to mean that God makes his enemies to be at peace with him (cf. KJV, NAB, NASB, NIV, NLT). This is workable, but in this passage it would seem God would do this through the pleasing life of the believer (cf. NCV, TEV, CEV).

² tc There is a variant reading in the LXX; instead of “the rod of his wrath” it reads “the punishment of his deeds.” C. H. Toy wishes to emend שֵׁבֶט (shevet) to שֶׁבֶר (shever), “the produce of his work” (Proverbs [ICC], 416). But the Hebrew text is not obscure, and שֶׁבֶר does not exactly mean “produce.” The expression “rod of his wrath” may not follow the imagery of 8a very closely, but it is nonetheless understandable. The “rod” is a symbol of power; “wrath” is a metonymy of cause indicating what wrath will do, and an objective genitive. The expression signifies that in reaping trouble for his sins this person will no longer be able to unleash his fury on others. The LXX adds: “A man who is cheerful and a giver God blesses” (e.g., 2 Cor 9:7).

¹ sn A new collection of sayings begins here, forming the fourth section of the book of Proverbs. This collection is not like that of 1:1–9:18; here the introductory material is more personal than 1:1-7, and the style differs, showing great similarity to the Instruction of Amenemope in Egypt (especially the thirty precepts of the sages in 22:17–24:22). Verses 17-21 form the introduction, and then the sayings begin in v. 22. After the thirty sayings are given, there are further sayings in 24:23-34. There is much literature on this material: see W. K. Simpson, ed., Literature of Ancient Egypt; ANET 412-425; and A. Cody, “Notes on Proverbs 22:21 and 22:23b,” Bib 61 (1980): 418-26.

¹ tn The noun חֶתֶף (khetef) is defined by BDB 369 s.v. as “prey,” but this is the only occurrence of the word. The related verb BDB 368-69 s.v. חָתַף defines as “to seize; to snatch away” (with an Aramaic cognate meaning “to break in pieces” [Pa], and an Arabic word “death”). But the only occurrence of that word is in Job 9:12, where it is defined as “seizes.” So in this passage the noun could have either a passive sense (what is seized = prey), or an active sense (the one who seizes = a robber, bandit). The traditional rendering is “prey” (KJV); most modern English versions have the active sense (“robber” or similar; cf. NIV “like a bandit”). Since the prepositional phrase (the simile) is modifying the woman, the active sense works better in the translation.

² sn Previously the noun דִּין (din, judgment”) was used, signifying the legal rights or the pleas of the people. Now the imperative דִּין is used. It could be translated “judge,” but in this context “judge the poor” could be misunderstood to mean “condemn.” Here advocacy is in view, and so “plead the cause” is a better translation (cf. NASB, NIV, NRSV “defend the rights”). It was – and is – the responsibility of the king (ruler) to champion the rights of the poor and needy, who otherwise would be ignored and oppressed. They are the ones left destitute by the cruelties and inequalities of life (e.g., 2 Sam 14:4-11; 1 Kgs 3:16-28; Pss 45:3-5, 72:4; Isa 9:6-7).

¹ tn The Hebrew root סָבַב (savav, “to circle around”) is repeated four times in this verse to depict the wind’s continual motion: “The wind circles around (סוֹבֵב, sovev)…round and round (סוֹבֵב סֹבֵב)…its circuits (סְבִיבֹתָיו, sÿvivotayv).” This repetition is designed for a rhetorical purpose – to emphasize that the wind is locked into a never ending cycle. This vicious circle of monotonous action does not change anything. The participle form is used three times to emphasize continual, uninterrupted action (present universal use of participle). Despite the fact that the wind is always changing direction, nothing really new ever happens. The constant shifting of the wind cannot hide the fact that this is nothing but a repeated cycle; nothing new happens here (e.g., 1:9-10).

² tn The perfect tense verb הָיָה (hayah) refers to a past perfect situation: It describes an action that is viewed as a remote past event from the perspective of the past. This past perfect situation is brought out by the temporal adverb כְּבָר (kÿvar, “already”; HALOT 459 s.v. I כְּבָר; BDB 460 s.v. I כְּבָר; cf. 1:10; 2:12, 16; 3:15; 4:2; 6:10; 9:6-7). The expression כְּבָר + הָיָה connotes a past perfect nuance: “it has already been” (Eccl 1:10; see BDB 460 s.v.).

¹ tn Heb “In my heart I explored.” The verb תּוּר (tur, “to seek out, to spy out, to explore”) is used in the OT to describe: (1) the physical activity of “spying out” or “exploring” geographical locations (Num 13:2, 16, 17, 21, 25, 32; 14:6, 7, 34, 36, 38; Job 39:8) and (2) the mental activity of “exploring” or “examining” a course of action or the effects of an action (Eccl 1:13; 2:3; 7:25; 9:1). See BDB 1064 s.v. תּוּר 2; HALOT 1708 s.v. תּוּר. It was used as a synonym with דָרָשׁ (darash, “to study”) in 1:13: “I devoted myself to study (לִדְרוֹשׁ, lidrosh) and to explore (לָתוּר, latur).”

¹¹ tn Heb “I might see where is the good?” The interrogative particle אֵי (’e, “where?”) used with the demonstrative pronoun זֶה (zeh, “this”) forms an idiom: “where [then]?” (HALOT 37–38 s.v. אֵי 2.a; see, e.g., 1 Sam 9:18; 1 Kgs 13:12; 2 Kgs 3:8; Isa 50:1; 66:1; Jer 6:16; Job 28:12, 20; 38:19, 24; Esth 7:5). The phrase אֵי־זֶה טוֹב (’e-zeh tov) is an indirect question that literally means, “Where is the good?” that is, “what good?” (HALOT 38 s.v. אֵי 2.d).