² tn Heb “and [the] hungry throat he has filled [with] good.”

⁴ sn The two lines are related in a metonymical sense: “deep sleep” is the cause of going hungry, and “going hungry” is the effect of deep sleep.

¹ tn Grk “and having fasted 40 days and 40 nights, afterward he was hungry.”

⁴ tn Heb “so that he leaves empty the appetite [or “desire”] of the hungry.”

¹ tn By implication these lines refer to those formerly well-fed and those formerly hungry.

² tn There are a number of suggestions for אֹנוֹ (ʾono). Some take it as “vigor”: thus “his strength is hungry.” Others take it as “iniquity”: thus “his iniquity/trouble is hungry.”

¹ sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.

² sn Another fundamental contrast of Luke’s is between the hungry and the rich (Luke 6:20-26).

² tn Heb “If you furnish for the hungry [with] your being, and the appetite of the oppressed you satisfy.”

¹ sn The point should not be missed—amidst abundant harvests, carrying sheaves about, they are still going hungry.

³ sn The wicked may go hungry, or lack all they desire, just as the first colon may mean that what the righteous acquire proves satisfying to them.

² sn To devour my flesh. The psalmist compares his enemies to dangerous, hungry predators (see 2 Kgs 9:36; Ezek 39:17).

² tn Here the term נֶפֶשׁ (nefesh, traditionally, “soul”) is used again, now in contrast to describe the “hungry appetite” (cf. NRSV “ravenous appetite”), although “hungry mouth” might be more idiomatic for the idea. Those whose needs are great are more appreciative of things than those who are satisfied. The needy will be delighted even with bitter things.

¹ tn Heb “does not allow…to go hungry.” The expression “The Lord does not allow the appetite of the righteous to go hungry” is an example of tapeinosis—a figurative expression stated in the negative to emphasize the positive: The Lord satisfies the appetite of the righteous.

¹ sn The image of the Lord “swallowing” death would be especially powerful, for death was viewed in Canaanite mythology and culture as a hungry enemy that swallows its victims. See the note at 5:14.

¹ tn Heb “[the] longing throat.” The noun נֶפֶשׁ (nefesh), which frequently refers to one’s very being or soul, here probably refers to one’s parched “throat” (note the parallelism with נֶפֶשׁ רְעֵבָה, nefesh r^eʿevah, “hungry throat”).

² tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.

² tn The verb נָהַק (nahaq, “bray”) occurs in Arabic and Aramaic and only in Job 30:7 in Hebrew, where it refers to unfortunate people in the wilderness who utter cries like the hungry wild donkey.

⁴ tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (ts^emeʾim).

⁷ sn The whole episode was a test from God. He led them there through Moses and let them go hungry and thirsty. He wanted to see how great their faith was.