¹ tn The Niphal imperfect probably should be taken in the passive sense (the poor person is deserted by his “friend,” cf. NAB, NIV) rather than as a direct middle (the poor person deserted his friend).

² sn The significance of the adjective is affirmed by realizing that this proverb should not contradict Prov 19:13; 21:9; 25:24; and 27:15. These verses do not paint the contentious wife as a benefit.

¹ tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.

² tn Since גֵּאָה (geʾah, “pride”) and גָּאוֹן (gaʾon, “arrogance; pride”) are both from the same verbal root גָּאָה (gaʾah, “to rise up”), they should here be interpreted as one idea, forming a nominal hendiadys: “arrogant pride.”

¹ tc The Hebrew term אֲשֶׁר (ʾasher, “which”) should probably be emended to כֲּאַשֶׁר (kaʾasher, “when”). The כ (kaf) may have been lost by haplography (note the kaf at the end of the preceding form).

¹ tn Heb “from the distress.” The noun מֵצַר (metsar, “straits; distress”) occurs only here and in Lam 1:3. In Ps 116:3 מֵצַר should probably be emended to מְצָדֵי (m^etsade, “snares of”).

¹ tn Heb “he [i.e., his people] asked.” The singular form should probably be emended to a plural שָׁאֲלוּ (shaʾalu, “they asked”), the ו (vav) having fallen off by haplography (note the vav at the beginning of the following form).

² tc The Hebrew text has the singular, but the plural should be read. The final י (yod) of the suffix, which indicates the plural, has dropped off by haplography (note the yod at the beginning of the next word).

² tn The Polel form of this verb occurs only here. Perhaps the form should be emended to a Qal (which necessitates eliminating the final ל [lamed] as dittographic). See Ps 37:2.

¹ tc Rather than the MT’s מִטְּהָרוֹ (mitt^eharo, “from his splendor”), the text should be read without the dagesh as מִטְהָרוֹ (mitharo, “his splendor”) or possibly as מַטֵּה טְהָרוֹ (matteh t^eharo, “the staff of his splendor”).

² tn Heb “my voice to God.” The Hebrew verb קָרָא (qaraʾ, “to call out; to cry out”) should probably be understood by ellipsis (see Ps 3:4) both here and in the following (parallel) line.

² tc Heb “to enter, continually you commanded to deliver me.” The Hebrew phrase לָבוֹא תָּמִיד צִוִּיתָ (lavoʾ tamid tsivvita) should be emended to לְבֵית מְצוּדוֹת (l^evet m^etsudot, “a house of strongholds”; see Ps 31:2).

¹ tc Heb “become for me a rocky summit of a dwelling place.” The Hebrew term מָעוֹן (maʿon, “dwelling place”) should probably be emended to מָעוֹז (maʿoz, “refuge”; see Ps 31:2).

³ tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

¹ tn Heb “thousands of [?].” The meaning of the word שִׁנְאָן (shinʾan), which occurs only here in the OT, is uncertain. Perhaps the form should be emended to שַׁאֲנָן (shaʾanan, “at ease”) and be translated here “held in reserve.”

¹ tc The MT reads רְוָיָה (r^evayah, “saturation”) but this should be emended to רְוָחָה (r^evakhah, “wide open place”; i.e., “relief”), a reading supported by several ancient versions (LXX, Syriac, Jerome, Targum).

² tn The Hebrew text has a Pual (passive) form, but the verb form should be vocalized as a Piel (active) form. See BDB 953-54 s.v. רָצַח.

¹ tc Heb “his strength, for you I will watch.” “His strength” should be emended to “my strength” (see v. 17). Some also emend אֶשְׁמֹרָה (ʾeshmorah, “I will watch”) to אֱזַמֵּרָה (ʾezammerah, “I will sing praises [to you]”) See v. 17.

³ tn Since the accompanying verb is feminine in form, the noun אָיִּל (ʾayyil, “male deer”) should be emended to אַיֶּלֶת (ʾayyelet, “female deer”). Haplography of the letter tav has occurred; note that the following verb begins with tav.

² tc Heb “consider as fat.” The verbal form should probably be emended to יְדַשְּׁנֶהָ (y^edash^eneha), the final he (ה) being understood as a third feminine singular pronominal suffix referring back to the feminine noun “burnt sacrifice.”