³ tn Heb “We must certainly report to the king all these things.” Here the word דְּבָרִים (d^evarim) must mean “things” (cf. BDB 183 s.v. דָּבָר IV.3) rather than “words,” because a verbatim report of all the words in the scroll is scarcely meant. The present translation has chosen to use, instead of the indefinite “things,” a form that suggests a summary report of all the matters spoken about in the scroll.

¹ tn Heb “We have not drunk wine all our days.” Actually, vv. 8b-9a are a series of infinitive constructs plus the negative לְבִלְתִּי (l^evilti) that explain the particulars of how they have obeyed, i.e., by not drinking wine…and by not building….” The more direct declarative statement is used here to shorten the sentence and is more in keeping with contemporary style.

² tn Heb “Woe to me on account of my wound.” The words “woe to” in many contexts carry the connotation of hopelessness and of inevitable doom (cf. 1 Sam 4:7, 8; Isa 6:5), hence a “deadly blow.” See also the usage in 4:13, 31; 6:4 and the notes on 4:13. For the rendering of the pronouns as “we” and “our” here and in the verses to follow see the preceding note.

³ tn Or more freely, “free to do as we please.” The meaning of this verb (רוּד, rud) is debated in the few passages where it occurs. The key to its meaning may rest in the emended text (reading וְרַדְתִּי [v^eradti] for וְיָרַדְתִּי [v^eyaradti]) in Judg 11:37, where it refers to the roaming of Jephthah’s daughter on the mountains of Israel.

² sn This is the fourteenth saying, warning about poor associations. Drunkenness and gluttony represent the epitome of the lack of discipline. In the Mishnah they are used to measure a stubborn and rebellious son (m. Sanhedrin 8). W. G. Plaut notes that excessive drinking and eating are usually symptoms of deeper problems; we usually focus more on the drinking because it is dangerous to others (Proverbs, 241-42).

¹ tn Heb “the steps of a man,” but “man” is the noun גֶּבֶר (gever, in pause), indicating an important, powerful person. BDB 149-50 s.v. suggests it is used of men in their role of defending women and children; if that can be validated, then a translation of “man” would be appropriate here. But the line seems to have a wider, more general application. The “steps” represent (by implied comparison) the course of life (cf. NLT “the road we travel”).

³ tn The term רְמִיָּה (r^emiyyah) can mean “slack, negligent, deceptive” (HALOT 1243 s.v.). By the feature of ellipsis and double duty we should probably understand it as “the hand of the negligent,” as a way of referring to a negligent person. The term refers to one who is not diligent, who perhaps tries deceive his employer about his work, which he has neglected.

² tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.

¹ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.

² tn Heb “[Oh] the happiness [of] the man [who] trusts in you.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to here is representative of all followers of God, as the use of the plural form in v. 12b indicates.

¹ tn Heb “[Oh] the happiness [of] the man.” Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle stated here was certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the plural “those.” The individual referred to in v. 5a is representative of followers of God, as the use of plural forms in vv. 5b-7 indicates.

¹ tn Heb “our signs we do not see.” Because of the reference to a prophet in the next line, it is likely that the “signs” in view here include the evidence of God’s presence as typically revealed through the prophets. These could include miraculous acts performed by the prophets (see, for example, Isa 38:7-8) or object lessons which they acted out (see, for example, Isa 20:3).

¹ tn The imperfect is taken in a generalizing sense (cf. NEB) because the situation described in vv. 2-3 is understood as symbolizing typical world conditions. In this case the imperfect draws attention to the typical nature of the response. The covenant community characteristically responds with confidence, not fear. Another option is to take the situation described as purely hypothetical. In this case one might translate, “We will not fear, even though the earth should shake” (cf. NIV, NRSV).

² tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition ל (lamed) prefixed to “our tongue” may be dittographic.

¹ sn The תְּהוֹם (t^ehom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction—but they are not the places that wisdom resides.

² tn The use of a numerical ladder as we have here—“six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

¹ tc Heb “As for the rest of the things of Amon which he did, are they not written on the scroll of the events of the days of the kings of Judah?” Many Hebrew mss have וְכָל (v^ekhol), “and all,” before אֲשֶׁר (ʾasher). In this case we can translate, “As for the rest of the events of Amon’s reign, and all his accomplishments,….”

¹ tc The MT here reads “the Ashurite,” but this is problematic if it is taken to mean “the Assyrian.” Ish Bosheth’s kingdom obviously was not of such proportions as to extend to Assyria. The Syriac Peshitta and the Vulgate render the word as “the Geshurite,” while the Targum has “of the house of Ashur.” We should probably emend the Hebrew text to read “the Geshurite.” The Geshurites lived in the northeastern part of the land of Palestine.

¹ tc The MT has “to all of you.” If this reading is correct, we have here an example of a prepositional phrase functioning as the equivalent of a dative of advantage, which is not impossible from a grammatical point of view. However, the LXX, the Syriac Peshitta, and Vulgate all have “and.” A conjunction rather than a preposition should probably be read on the front of this phrase.

¹ tn The Hebrew text is difficult here. We should probably read וְהַמַּשְׂמַנִּים (v^ehammasmannim, “the fat ones”) rather than the MT וְהַמִּשְׂנִים (v^ehammisnim, “the second ones”). However, if the MT is retained, the sense may be as the Jewish commentator Kimchi supposed: the second-born young, thought to be better than the firstlings. (For discussion see S. R. Driver, Notes on the Hebrew Text and the Topography of the Books of Samuel, 123-24.)