¹ sn “Honor” in this passage probably means respect, external recognition of worth, accolades, advancement to high position, etc. All of these would be out of place with a fool; so the sage is warning against elevating or acclaiming those who are worthless. See also J. A. Emerton, “Notes on Some Passages in the Book of Proverbs,” VT 15 (1965): 271-79.

⁴ sn The expected consequence of such training is that it will last throughout life. The sages were confident of the character-forming quality of their training. However, proverbs are not universal truths. One can anticipate positive results from careful child-training—but there may be an occasional exception.

³ tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue.

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 tn The verb is the Pilpel imperative from סָלַל (salal). In its ten Qal uses, it means to pile up, usually in building a road. The two uses in the doubling stems (here and Exod 9:17) are resultative or plurative, meaning “to raise up, to exalt.” To grant her a high position implies esteeming her.

³ tn The noun שָׁלוֹם (shalom, “peace”) here means “welfare, health, prosperity” (BDB 1022 s.v. 3). It can be used of physical health and personal well-being. It is the experience of positive blessing and freedom from negative harm and catastrophe.

³ tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).

¹ tn Heb “and I will walk about in a wide place.” The cohortative with prefixed vav (ו) conjunctive gives a further consequence of the anticipated positive divine response (see vv. 43-44). Another option is to take the cohortative as expressing the psalmist’s request. In this case one could translate, “and please give me security.”

⁴ tn Heb “O Lord God of my deliverance.” In light of the content of the psalm, this reference to God as the one who delivers seems overly positive. For this reason some assume dittography of the י (yod) and emend the text from אֱלֹהֵי יְשׁוּעָתִי (ʾelohe yeshuʿati) to אֱלֹהַי שִׁוַּעְתִּי (ʾelohay shivvaʿtiy, “[O Lord] my God, I cry out”). See v. 13.

² tn The perfects in v. 7 are probably rhetorical, indicating the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer, he can describe God’s deliverance and his own vindication as if they were occurring or had already occurred.

³ tn Elsewhere in the psalms the verb רוּם (rum, “be exalted”) when used of God, refers to his exalted position as king (Pss 18:46; 99:2; 113:4; 138:6) and/or his self-revelation as king through his mighty deeds of deliverance (Pss 21:13; 57:5, 11).

² tn Heb “Do they not understand?” The rhetorical question (rendered in the translation as a positive affirmation) expresses the psalmist’s amazement at their apparent lack of understanding. This may refer to their lack of moral understanding, but it more likely refers to their failure to anticipate God’s defense of his people (see vv. 5-7).

¹ sn You have heard. The psalmist is confident that God has responded positively to his earlier petitions for divine intervention. The psalmist apparently prayed the words of vv. 16-18 after the reception of an oracle of deliverance (given in response to the confident petition of vv. 12-15) or after the Lord actually delivered him from his enemies.

³ tn Heb “[he is] an elevated place for times in trouble.” Here an “elevated place” refers to a stronghold, a defensible, secure position that represents a safe haven in times of unrest or distress (cf. NEB “tower of strength”; NIV, NRSV “stronghold”).

¹ tn The word “your fear” or “your piety” refers to Job’s reverence—it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.

¹ sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.

¹ sn Mordecai’s position in the service of the king brought him into regular contact with these royal officials. Because of this association the officials would have found ample opportunity to complain of Mordecai’s refusal to honor Haman by bowing down before him.

⁵ tn Heb “who is better than she.” The reference is apparently to worthiness of the royal position as demonstrated by compliance with the king’s wishes, although the word טוֹב (tov, “good”) can also be used of physical beauty. Cf. NAB, NASB, NLT “more worthy than she.”

² tn In the Hebrew text the statement is phrased as a rhetorical question, “Is not the Lord your God with you?” The question anticipates the response, “Of course he is!” Thus in the translation the positive statement “The Lord your God is with you!” has been used.

¹ tn The term נַעַר (naʿar), here translated “young men,” often refers to a servant or apprentice in line for a position of authority. The same term describes Samuel in vs 11 and 18. The repetition helps establish the contrast between Samuel and Eli’s sons.