⁴ sn Here Joel employs military language to describe the locusts. In the prophet’s thinking this invasion was far from being a freak accident. Rather, the Lord is pictured here as a divine warrior who leads his army into the land as a punishment for past sin and as a means of bringing about spiritual renewal on the part of the people.

¹ sn The word drunkards has a double edge here. Those accustomed to drinking too much must now lament the unavailability of wine. It also may hint that the people in general have become religiously inebriated and are unresponsive to the Lord. They are, as it were, drunkards from a spiritual standpoint.

¹ tn Heb “the face of the Lord.” The term פָּנֶה (paneh, “face”) is a synecdoche of a part (= face) for the whole person (= the Lord himself). The phrase is often translated “the presence of the Lord.” The term “face” also functions anthropomorphically, depicting the invisible, spiritual God as though he had a physical face.

⁴ sn The metaphor of Yahweh as husband and Israel as wife has been used already in Jer 3 and is implicit in the repeated allusions to idolatry as spiritual adultery or prostitution. The best commentary on the faithfulness of God to his “husband-like” relation is seen in the book of Hosea, especially in Hos 1-3.

² sn The prophet means by this metaphor that there are still means available for healing the spiritual ills of his people, mainly repentance, obedience to the law, and sole allegiance to God, and still people available who will apply this medicine to them, namely prophets like himself.

² sn The agricultural imagery seems to be that they are to plow over the thorns and make the ground ready for seeds that will produce a new crop. The spiritual application of breaking up their rebellious will and turning from sin is metaphorically stated in the next verse.

² tn Heb “gird up your loins.” For the literal use of this idiom to refer to preparation for action see 2 Kgs 4:29; 9:1. For the idiomatic use to refer to spiritual and emotional preparation as here, see Job 38:3; 40:7, and 1 Pet 1:13 in the NT.

¹ tn Heb “I will put in him a spirit.” The precise sense of רוּחַ (ruakh, “spirit”) is uncertain in this context. It may refer to a spiritual being who will take control of his mind (see 1 Kgs 22:19), or it could refer to a disposition of concern and fear. In either case the Lord’s sovereignty over the king is apparent.

¹ tn Heb “has his eyes in his head.” The term עַיִן (ʿayin, “eye”) is used figuratively in reference to mental and spiritual faculties (BDB 744 s.v. עַיִן 3.a). The term “eye” is a metonymy of cause (eye) for effect (sight and perception).

³ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor—God protects. “Take refuge” is another implied comparison (hypocatastasis)—God provides spiritual rest and security for those who put their trust in him.

⁵ sn A fool can read or speak a proverb but will be intellectually and spiritually unable to handle it; he will misapply it or misuse it in some way. In doing so he will reveal more of his folly. It is painful to hear fools try to use proverbs.

¹ sn The verse uses synonymous parallelism, so “friend” and “relative” are equated. Others, however, will take the verse with antithetical parallelism: W. G. Plaut argues that friendship is a spiritual relationship whereas a brother’s ties are based on a blood relationship—often adversity is the only thing that brings brothers together (Proverbs, 189).

¹ sn One of the frequent characteristics of wisdom literature is the “better” saying; it is a comparison of different but similar things to determine which is to be preferred. These two verses focus on spiritual things being better than troubled material things.

² sn The sacrifices of the wicked are hated by the Lord because the worshipers are insincere and blasphemous (e.g., Prov 15:29; 21:3; 28:9; Ps 40:6-8; Isa 1:10-17). In other words, the spiritual condition of the worshiper determines whether or not the worship is acceptable to God.

¹ tn The word תַּחְבֻּלוֹת (takhbulot, “guidance; direction”) is derived from the root I חָבַל (khaval, “rope-pulling” and “steering” or “directing” a ship; BDB 286 s.v.). Thus spiritual guidance is like steering a ship, here the ship of state (R. N. Whybray, Proverbs [CBC], 68; Prov 1:5). Advice is necessary for the success of a nation.

¹ sn The figure of an arrow piercing the liver (an implied comparison) may refer to the pangs of a guilty conscience that the guilty must reap along with the spiritual and physical ruin that follows (see on these expressions H. W. Wolff, Anthropology of the Old Testament).

⁴ sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.

² tn Heb “length of days and years of life” (so NASB, NRSV). The idiom “length of days” refers to a prolonged life and “years of life” signifies a long time full of life, a life worth living (T. T. Perowne, Proverbs, 51). The term “life” refers to “earthly felicity combined with spiritual blessedness” (BDB 313 s.v. חַיִּים).

¹ tn Heb “the brutish man does not know, and the fool does not understand this.” The adjective בַּעַר (baʿar, “brutish”) refers to spiritual insensitivity, not mere lack of intelligence or reasoning ability (see Pss 49:10; 73:22; Prov 12:1; 30:2, as well as the use of the related verb in Ps 94:8).

¹ tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.