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Notes on the International Sunday School Lessons
Summer 2002
by Jarl K. Waggoner
Lesson 1 - Psalms 1:1-6; 19:7-11
1:1 - "Blessed" - This is probably better translated "happy" or "truly happy" (Kidner, 1:47; TWOT, 1:80).
1:1 - "counsel . . . way . . . seat" - "A person can be happy, . . . by avoiding the advice, the life style and the assembly of wicked persons" (Craigie, 60). This may indicate a progression of involvement with the wicked (Leupold, 34) or the three terms may simply poetic variations of the same thought (Craigie, 60). The verbs used with these expressions are perfects and "convey the idea that a fixed mental attitude" is in view (Leupold, 39).
1:2 - "meditate" - The first characteristic of a godly person is that he meditates on God's Word. "Meditate" literally means to groan deeply and indicates that some kind of utterance is indicated (Craigie, 58; cf. TWOT, 1:205). It seems to picture the "half-aloud reading and rereading" of Scripture texts (Leupold, 36).
1:3 - "a tree planted by rives of water" - The godly person is pictured as having been providentially planted near a water source so that he can grow strong and prosper (NIVBC, 794).
1:4 - "are not so" - The ungodly person is contrasted with the godly. All that the godly one is, the ungodly is not.
1:4 - "chaff" - "The metaphor of chaff reveals both the uselessness of the wicked and the ease with which God will deal with them" (NIVBC, 794).
1:5 - "shall not stand in the judgment" - The idea is that they will not be able to stand their ground (Leupold, 37; cf. 5:5). The judgment is probably the final judgment (Leupold, 38; LBC, 988), though some see the reference as being primarily to this life (Craigie, 61) or to both this life and the final judgment (NIVBC, 794).
1:6 - "knoweth the way of the righteous" - "To 'know' is more than to be informed . . . it includes to care about . . . and to own or identify oneself with" (Kidner, 1:49). NIV translates "watches over the way of the righteous."
19:7- "law of the Lord" - The first six verses of Psalm 19 focus on natural revelation. Beginning with verse 7, the focus is on special revelation-God's Word.
19:7-9- "law (torah) . . . testimony (adon) . . . statutes (pekud) . . . command (mitzvoth) . . . judgments (mishpath)" - For these synonyms, see Kidner (1:99-100), Girdlestone (206-209), Zemek (Word of God in the Child of God, 39-50), and Leupold (181). On the benefits of God's Word, see Craigie (182).
19:7 - "converting the soul" - The idea is that of reviving the spirit or life (cf. NIV; Craigie, 182).
Lesson 2 - Psalm 42:1-11
42:1- "hart" = deer (cf. NIV; NASB).
42:2 - "My soul thirsteth . . . when shall I . . . appear before God?" - It is "specifically the worship of God in the temple for which he longs" (Craigie, 326). This psalm is "the lament of a temple singer exiled in the north near the rising of the Jordan, who longs to be back at God's house, and turns his longing into resolute faith and hope in God Himself" (Kidner, 1:165).
42:4 - "I remember these things" - In his present condition, the psalmist can only recall the joyful times of worship in the past during the festivals in Jerusalem.
42:5 - "cast down" - Cf. v. 11. See BDB, 1005. As Craigie says, "A forced nostalgia [v. 4] is no substitute for reality, and the first occurrence of the refrain (v 6) merely emphasizes the depth of his plight" (326).
42:5 - "disquieted" - Cf. v. 11. See BDB, 242.
42:5 - "Hope thou in God" - The psalmist here is encouraging himself. He was still confident that he would "yet praise" God in the sanctuary.
42:6 - "land of Jordan . . . Hermonites . . . Mizar" - "Hermonites" is properly "Hermons," a reference to the "three summits of Mount Hermon" (UBD, 470) rather than to a people (cf. NASB; NIV). The melting ice of Mount Hermon, which rises to 9100 ft., forms a major source of the Jordan River (NBD, 521), thus the reference to the "land of Jordan." The psalmist apparently was exiled to this area north of Galilee. "Mizar" cannot be positively identified.
42:7 - "waterspouts . . . waves . . . are gone over me" - Leupold (340) argues that "waterspouts" should be translated "cataracts" (cf. NASB and NIV, which translate it "waterfalls"). The psalmist perhaps was looking at the cataracts of the Jordan River and compared his plight with being overwhelmed by the rushing waters.
42:8 - "The Lord will command his lovingkindness" - This is an expression of confidence by the author that the Lord and his grace would constantly stand with him (cf. Leupold, 340).
42:9 - "I will say unto God" - This is the prayer the psalmist had resolved to make in verse 8. He expresses confidence in God as his "rock," but also expresses his confusion over his present condition.
Lesson 3 - Psalms 23:1-6; 121:1-8
23:2 - "still waters" - Literally, this is "waters of rest." The idea is of water that is found at resting places, not of placid water (Leupold, 211). Many writers perpetuate the myth that sheep will not drink from flowing streams.
23:3 - "He restoreth my soul" - "Soul" (nephesh) here probably is equivalent to "life" (TWOT, 2:587ff; Leupold, 212). The Lord revives or refreshes the life.
23:3 - "paths of righteousness for his name's sake" - "Paths of righteousness" simply means the right ways (Kidner, 1:110; BKC, 811). "Paths" refers to tracks or entrenchments (BDB, 722-23). "Since 'name' is the equivalent of 'character' or 'reputation,' this beautiful little phrase means: He does all this because He has a reputation among His saints for faithful dealings with them, a reputation which must be cautiously upheld" (Leupold, 212).
23:4 - "shadow of death" - There is disagreement over whether this expression means "deep (or deepest) darkness" (cf. NRSV) or is a compound noun combining "shadow" and "death" (TWOT, 2:767). Leupold prefers the former, saying the word refers "to all dark and bitter experiences, one of which may be death. . . . the thought of death need not be excluded, but the reference is certainly much broader" (212; cf. NIVBC, 824). Kidner (1:111) believes the idea of death is dominant. He also aptly states, "The dark valley, or ravine, is as truly one of His 'right paths' as are the green pastures-a fact that takes much of the sting out of any ordeal" (12:110).
23:4 - "rod . . . staff" - "The Palestinian shepherd normally carried two implements, a club (or rod) to fend off wild beasts and a crook (or staff) to guide and control the sheep" (Craigie, 207). Together they picture protection, guidance, and the Lord's presence.
23:5 - "preparest a table . . . in the presence of mine enemies" - The scene here shifts from that of the shepherd to that of a host preparing a meal. The fact that the meal is served in the presence of enemies suggests complete protection and peace (cf. LBC, 1011). Kidner, however, suggests it pictures a victory celebration (1:112).
23:5 - "anointest my head with oil" - This was a courtesy shown to guests at a banquet by a gracious host (Leupold, 213; BKC, 812).
23:6 - "I will dwell in the house of the Lord for ever" - "The psalmist's experience of God's 'goodness and love' is equivalent to dwelling 'in the house of the Lord'" (NIVBC, 824). "House of the Lord" refers to the tabernacle (later temple), where worship was conducted (BKC, 812) or is used here as a general expression of God's presence or of communion with God (LBC, 1012; NIVBC, 824).
Background - Psalm 121 is one of 15 psalms (120-134) titled "a song of degrees," or "a song of ascents" (NIV). They were probably sung by pilgrims going up to Jerusalem for the annual feasts (Kidner, 2:429).
121:1 - There are different opinions on the meaning of the hills. Some see the hills as synonymous with Jerusalem and looking to the hills as a form of prayer (Leupold, 868). Others see the hills as representing danger (Kidner, 2:431) and thus eliciting the psalmist's question and affirmation in verses 1-2.
121:1 - "from whence cometh my help" - This probably should be taken as a question, which is answered in the following verse.
121:3 - With verse 3 the speaker changes from the psalmist himself to someone else. This could have been "a priest, accompanying the pilgrim" (BKC, 883)
121:3 - "He will not suffer thy foot to be moved" - This is a poetic description of God's protection. The sliding of the foot described misfortune and in this case lasting misfortune (LBC, 1157).
121:4 - "keepeth" - This comes from the same Hebrew root (shamar) as "keeper" (v. 5) and "preserve" (v. 7).
121:7 - "evil" - The word can refer to moral evil or physical injury (TWOT, 2:855). NIV translates it "harm."
Lesson 4 - Psalms 82:1-8; 113:4-9
82:1 - "gods" - This is elohim. The word is often used for God but here probably means judges or rulers (cf. NASB; BKC, 854; Leupold, 594). NIVBC (883) notes that it could also refer to either "principalities and the powers (i.e. angels) of other nations that oppress Israel" (Kidner, 2:297) or to "pagan deities judged by God." The verses that follow would seem to favor the identification with human judges, who are responsible to act justly.
82:2 - "accept the persons of the wicked" - Better is NASB's "show partiality to the wicked."
82:5 - "They know not" - Most commentators see this verse as describing the unjust judges, who do not heed God's rebuke (cf. Leupold, 595; NIVBC, 883). Kidner, however, argues that it describes the plight of the people who are misled and misgoverned (2:298).
82:6 - "gods" - This is the same word used in verse 1. Here it would clearly seem to refer to the judges who are called "gods." Note that in John 10:34-35, this verse is quoted and applied to men. The point here is that God has given them a lofty position, but they have abused it.
82:7 - "die like men" - Some see this statement as evidence that the "gods" are not human but angelic. They will "die like men" (Kidner, 2:299). However, this presents a problem in that angels are immortal. Kidner argues that the death here refers to the second death. Better is the understanding that human judges are referred to here. Though they have been elevated by God to positions of authority, they will die like mere men.
113:6 - "humbleth himself to behold" - God, whose "glory [is] above the heavens" (v. 4), is pictured as stooping down to look at his creation. It conveys his loving concern for his creation. "What a marvelous God-high and mighty, and yet deeply caring about people" (NIVBC, 910).
113:7-8 "He raiseth up the poor . . . set him with princes" - This is given as an example of God's grace. "God exalts them, the lowest of society, to an equal portion with the highest. . . . God does not do this with every poor person, but when He does it for some His gracious dealings are evident" (BKC, 875). Verses 7-8 quote almost exactly Hannah's prayer (1 Sam. 2:8) and thus serves as an appropriate introduction to verse 9, which speaks of God's giving children to the barren.
Lesson 5 - Psalm 78:1-8, 10-11
78:1 - "law" - The Hebrew word is torah but refers here to the psalmist's instruction and is so translated in NASB. NIV translates "teaching."
78:2 - "parable . . . dark sayings" - The word translated "parable" (masal) basically means a comparison, "a saying which uses one realm of life to illuminate another" (Kidner, 2:281; cf. TWOT, 1:533). The psalmist would teach by comparing the past to the present, thus bringing the past's "dark sayings, or riddles . . . to light." These are those "matters in history which are so hard to understand: the unyielding stubbornness of God's people over against His unwavering faithfulness" (Leupold, 563-4). This verse is quoted in Matthew 13:34-35.
78:4 - "praises . . . wonderful works" - NIV translates "praises" as "praiseworthy deeds," which gives the essence of the meaning. "Wonderful works" is the same Hebrew word translated "wonders" in verse 11. The word "is particularly frequent in the Psalms, used especially of the great redemptive miracles (e.g. 106:7, 22), but also of their less obvious counterparts in daily experience (cf. 71:17), and of the hidden glories of Scripture (119:18)" (Kidner, 1:69 on Psalm 9:1). NASB translates the word "miracles" in verse 11.
78:5 - "testimony in Jacob, . . . a law in Israel" - These are synonymous phrases, with "Jacob" being used for the nation. The testimony and law God had established in Israel was to be made "known to their children" (cf. NASB). "From generation to generation there [was to] be oral transmission of the divine dealings with Israel. There was to be absolute continuity throughout the years in this instruction process" (LBC, 1078).
78:6 - "that the generation to come might know them . . ." - Verses 6-8 list the reasons why parents were to instruct their children in the things of God, or the ultimate goals of that instruction. It was that they might: (1) know the truth, (2) perpetuate the truth to their children, (3) set their hope in God, (4) not forget God's works, (5) keep his commandments, and (6) not rebel.
Lesson 6 - Psalm 104:24-35
104:24 - "riches" - The Bible versions differ on whether the Hebrew word here means "riches" (KJV) or "possessions" (NASB) on the one hand, or "creatures" (NIV) on the other. Leupold (729) says, "Both meanings are well established."
104:26 - "leviathan" - This is generally considered simply a reference to "a large sea animal" (NIVBC, 900; cf. UBD, 61). Some believe it to be a whale (Leupold, 730).
104:27 - "wait upon thee" - NIV gives a smoother translation of verses 27-28, which speak of God's maintenance of all life.
104:31 - "The glory of the Lord shall endure" - This should be understood as a prayer: "May the glory of the Lord endure." Likewise, the second half of the verse: "May the Lord rejoice in his works." See NASB, NIV, NKJV, NRSV..
104:32 - "the earth . . . trembleth . . . the hills . . . smoke" - This probably is describing earthquakes and volcanoes. The point is that "even such powers operate only at the bidding of the Lord. A glance of His at the earth in displeasure, and there is an earthquake. So simple is the matter for Him" (Leupold, 731).
104:33 - "sing . . . sing praise" - These represent two different Hebrew words that are synonyms. The first
(shir) refers to vocal music (BDB, 1010; TWOT, 2:920); the second (zamar) can refer to either vocal or instrumental music (BDB, 274; TWOT, 1:245).
104:35 - "Praise ye the Lord" - This translates the Hebrew word hallelujah, which appears here for the first time in Psalms (BKC, 869).
Lesson 7 - Psalm 8:1-9
8:1 - "Lord our Lord" - The words for "Lord" are Yahweh and Adonai respectively. Yahweh (Jehovah) is his personal name and speaks of his self-existence and covenant love; Adonai speaks of him as sovereign Lord, or Master (EDT, 466-7).
8:1 - "how excellent is thy name" - "Name," as it is often used in Scripture, here refers to the "revealed character of God" (BKC, 797). "Excellent" is the same Hebrew word translated "majestic" in verse 9 (cf. NIV). It denotes superiority (TWOT, 1:13). "Wherever God has in any wise revealed Himself at any time, there is one respect in regard to which this revelation is always entirely consistent, and that is that God is always found to be 'majestic'" (Leupold, 102).
8:2 - "out of the mouth of babes . . . still the enemy" - The idea is that God's power is demonstrated by his use of weak things to silence his enemies. See Matthew 21:15-17. Kidner notes, "The free confession of love and trust is a devastating answer to the accuser and his arsenal of doubts and slanders" (1:66-67).
8:4 - "mindful of him . . . visiteth him" - NASB translates, "take thought of him . . . care for him." The two verbs "convey the care of God, who remembers positively by acting on behalf of the human race" (NIVBC, 803).
8:4 - "man . . . son of man" - "Man" (enosh) is a word that may emphasize man's frailty (Leupold, 103; cf. TWOT, 1:59). "Son of man (adam)" is simply a "poetic synonym of 'man'" (Craigie, 108).
8:5 - "angels" - The word is Elohim, which usually refers to God. NASB translates the word "God" here, and Leupold (104, 107) and Craigie (108) are among those who prefer this translation. The Septuagint (LXX) takes the word "in its rarer, generic sense, to mean supernatural beings, i.e, 'angels' . . . and Hebrews 2:7, 9 follows that translation" (Kidner, 67). Verses 6-8 seem to allude to the image of God in man (cf. Gen. 1:26). "Man was created as God's own representative on earth, over the Creation but lower than God. David was amazed that God should exalt finite man to such a place of honor" (BKC, 797).
8:6 - "hast put all things under his feet" - "Human beings are God's appointed governors (vassals) over creation" (NIVBC, 803). This extends to all created things but verses 7-8 specifically single out living creatures (Craigie, 108). Because of sin man's "dominion has never been fully realized" (BKC, 798). Hebrews 2:6-8 applies the passage to Christ, thus showing that "while all is 'not yet' subjected to man, our Forerunner is already 'crowned with glory and honour'" (Kidner, 1:68).
Lesson 8 - Psalm 32:1-11
32:1 - "transgression is forgiven . . . sin is covered" - "Transgression" (pasha) refers to rebellion. "Sin" (chatha) literally means missing the mark. "Forgiven" (nasa) means to lift up, carry, or bear. "Covered" (casah) means to hide from sight (cf. NIVBC, 833; Girdlestone, 76ff., 137-8; Craigie, 266).
32:2 - imputeth not iniquity" - "Iniquity" (aven) comes from a verb meaning to twist, or bend and can refer to perversion or guilt. "Imputeth" (chashab) means to think, account, or plan. By God's grace guilt is no longer put on the sinner's account (cf. NIVBC, 833; Girdlestone, 76ff.; Craigie, 266).
32:3 - "bones waxed old through my roaring" - This describes the physical sapping of strength that occurred while David kept silent, that is, refused to confess his sin. "Roaring" is better translated "groaning" (cf. NASB).
32:4 - "moisture" - This probably refers to vigor or vitality (JFB, 3:168).
32:6 - "in the floods" - See modern translations for clearer rendering of this verse. The idea is that those who look to the Lord in prayer will not be overwhelmed by calamities (NIVBC, 833). Some, however, see the "floods" as representative of God's discipline; thus "when pardon has been granted . . . it will not be necessary for the Lord to use corrective measures" (Leupold, 268).
32:8 - "guide thee with thine eye" - David is here quoting the words of the Lord. "This is the Lord's reply to David . . . and through him to the rest of us" (Kidner, 1:134). The expression conveys the idea of "gracious, kindly watching over the soul's welfare" (Leupold, 269).
32:9 - "Be ye not as the horse, or as the mule" - This may refer to stubbornness in general, but the context suggests the primary thought is that stubborn refusal to confess sin brings grief (Craigie, 268).
32:10 - "wicked . . . he that trusteth the Lord" - Here the wicked probably refers to those who cling to their sin and do not confess it; while those who trust the Lord are the ones who confess their sin and find forgiveness (Leupold, 269).
Lesson 9 - Psalm 67:1-5; 96:1-9
67:1 - "be merciful unto us" - This echoes the priests' prayer in Numbers 6:24-26 for God's blessing. This does not mean the words here necessarily were spoken by a priest, however. The psalm is anonymous.
67:2 - "thy way . . . thy saving health" - "The purpose of God's blessing is so that the nations may 'know'. . . his way. From observing God's blessing on his people, they should be able to deduce his royal sovereignty and acknowledge Israel's God as God" (NIVBC, 866). "Saving health" (yasha) is simply "salvation" and is so translated in NKJV, NIV, and NASB. It is translated "power to save" in NRSV and NJB.
67:3 - "let the people praise thee" - "People" is actually plural, "peoples." This is a universal call for praise from all the "nations" (v. 4).
67:4 - "thou shalt judge . . . righteously" - NIV translates this as present tense: "you rule . . . justly" (cf. NRSV. Either translation is possible, and both are true. The future might suggest that the future millennial reign is in view, a time when all nations will praise the Lord (LBC, 1061).
96:1 - "new song" - The new song suggests that new mercies have been received (BKC, 863). It "is not simply a piece newly composed, though it naturally includes such, but a response that will match the freshness of His mercies, which are 'new every morning'" (Kidner, 2:347).
96:2 - "bless his name" - "Name" speaks of character or reputation (TWOT, 2:934). To "bless his name" is to praise God's character.
96:5 - "idols" - There are a number of Hebrew words translated "idols(s)" in the OT (cf. UBD, 511). The word used here stresses the worthlessness of all other so-called gods. "It is used primarily in Scripture to describe vain objects of worship" (TWOT, 1:46).
96:6 - "Honour and majesty . . . strength and beauty" - These terms describe the greatness of God. Leupold suggests these abstract qualitites are here personified as angels that "grace His throne" (684).
96:7 - "give unto the Lord glory and strength" - "The ascription of 'glory' . . . to God may be in the form of the praise in worship or the presentation of an offering in the temple. The combination of 'glory' and 'strength' brings out the nature of his powerful acts. They reveal his royal 'splendor'" (NIVBC, 895).
96:9 - "the beauty of holiness" - This is translated "holy attire" (NASB). It may note that they were to "worship in the proper attire . . . and in the proper attitude-fear or reverence" (WBC, 531; cf. Leupold, 685). Kidner (1:125-26 on Ps. 29:2) suggests the expression means "worship the Lord for the splendour of (his) holiness."
Lesson 10 - Proverbs 3:13-18; 4:1-9
3:13 - "Happy" - The word means something like "truly happy." It is the same word used in Psalm 1:1 (TWOT, 1:80).
3:13 - "wisdom . . . understanding" - The word here is hokmah (TWOT, 1:282-3). The general meaning of wisdom in Proverbs is skill for godly living (BKC, 902). "Understanding" is tebuna, which basically means discernment (TWOT, 1:103-4). Various other synonyms for wisdom are also used in Proverbs (cf. Kidner, Proverbs, 36-37).
3:13 - "getteth" - The Hebrew word means to bring out, elicit, or obtain (BDB, 807; cf. JFB, 3:420).
3:14 - "merchandise . . . gain" - This refers to profits made on an investment (Kidner, Proverbs, 65; BKC, 912).
3:16 - "length of days . . . riches and honour" - See BKC (904 and 953 on 22:6) for discussion of "promises" in Proverbs. These are in reality general principles, not guarantees.
3:18 - "tree of life" - Cf. Gen. 2:9; Prov. 11:30; 13:12; 15:4; Rev. 2:7; 22:2. The literal tree of life in Eden is the basis for this symbol of "vitality and fullness of life. This figure . . . signifies that wisdom is the source of a long and beneficial life" (NIVBC, 946).
4:1 - "instruction" - This word (musar) means discipline, or "correction which results in education" (TWOT, 1:386).
4:2 - "law" - This is the normal word for God's law but here refers to the father's teaching (cf. Girdlestone, 206; BKC, 908 on 1:8).
4:4 - "He taught me" - "Proverbs 4:4b-9 quote from Solomon's father David" (BKC, 913).
4:4 - "keep my commandments, and live" - "Live" here means to experience "life with all its blessings" (NIVBC, 947), or "live prosperously" (TWOT, 1:279).
4:5 - "get" - This is the usual word (qana) for buying something (TWOT, 2:803).
4:7 - "Wisdom is the principal thing: therefore get wisdom . . ." - On the translation see Kidner, Proverbs (67). Cf. NASB: "The beginning of wisdom is: Acquire wisdom." Kidner says this is a "blunt way of saying: 'What it takes is not brains or opportunity, but decision. Do you want it? Come and get it.' The second line, . . . runs, 'And with (or, at the cost of) all that you possess."
4:8-9- "Exalt her, and she shall promote thee . . . she shall give . . . a crown of glory" - "As wisdom is valued and loved (cf. 4:6), she gives honor (3:16), and an attractive life, pictured as a beautiful wreath (1:9) and a crown of splendor (used in 16:31 of gray hair, or age)" (BKC, 913).
Lesson 11 - Proverbs 6:16-29
6:16 - "six . . . seven" - This is a poetic device known as "sequential numbering" (Farmer, 45). It "is a way of showing that the list, though specific, is not exhaustive" (Kidner, Proverbs, 73).
6:18 - "heart" - "The heart . . . represents the will most often. Here it plots evil" (NIVBC, 952).
6:18 - "feet . . . running to mischief" - This depicts the eagerness and enthusiasm with which sin is pursued (JFB, 3:431; NIVBC, 952).
6:20 - "commandment . . . law" - Parental rules are seen as the expression of divine law (Kidner, Proverbs, 73). Cf. verse 23.
6:21 - binding them . . . tie them" - cf. Deut. 6:6-8; 11:18-19; Prov. 3:3.
6:22 - "talk" - This word "has a flavour of meditation" (Kidner, Proverbs, 73; cf. BDB, 967).
6:24 - "strange woman" - This literally means a stranger or foreigner. The idea is of one who is outside the bounds of proper relationship and thus a prostitute or adulteress (Kidner, Proverbs, 62 on 2:16). NASB translates it "adulteress," and NIV, "wayward wife."
6:26 - "piece of bread . . . precious life" - Both prostitution and adultery are very costly sins. Both can bring a man to ruin-whether in the form of poverty or death.
6:29 - "innocent" - This word is better translated "unpunished" (Kidner, Proverbs, 74; cf. NASB; NIV).
Lesson 12 - Proverbs 15:1-4, 7-8; 17:4-10
15:1 - "soft" - This means tender or delicate (BDB, 940).
15:1 - "grievous words" - This is actually singular and literally "a word of hurt, or pain," i.e., a hurtful word (BDB, 780).
15:2 - "aright" - The word basically means "good" or "pleasing" (TWOT, 1:375; BDB, 405; Kidner, Proverbs, 112).
15:4 - "perverseness" - The word is used only here and in 11:3. It means crooked or twisted (BKC, 937; Kidner, Proverbs, 113; TWOT, 2:627).
15:4 - "breach" - "Breach means to crush or shatter (BDB, 991; TWOT, 2:901). NASB translates, "Perversion . . . crushes the spirit."
15:8 - "Sacrifice of the wicked . . . prayer of the upright" - "Sacrifice is an outward ritual and easily performed by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers" (NIVBC, 968).
15:8 - "abomination" - See TWOT, 2:976-7. It is that which is detestable, loathsome, abhorrent. It is used to describe such things as human sacrifice, homosexuality, and idolatry. It is sometimes used as a synonym for "idol."
17:4 - "giveth heed to false lips" - "The wicked find malicious talk appealing. Those who listen to it are in fact malicious themselves" (NIVBC, 974).
17:7 - "Excellent speech" - "Excellent" (yatar) is translated "arrogant" in NIV. "The word suggests excess, hence 'talking big'" (Kidner, Proverbs, 123; cf. TWOT, 1:421). It refers here to one who says too much or one who uses lofty speech. Neither is suitable for a fool.
17:7 - "fool . . . prince" - A "fool" (nabal) is one who "lacks spiritual perception and sensitivity" (BKC, 942). "If a fool should not speak lofty things, then certainly honorable people [i.e. princes] should not lie" (NIVBC, 974).
17:8 - "a gift is a precious stone" - "Gift" refers to a bribe (TWOT, 2:914). The one who gives a bribe looks upon it as a "charm" (cf. NASB; NIV). It accomplishes what he wants. NIVBC (974) suggests this could refer simply to a gift that "opens doors, the explanation being that it was the custom to offer a gift for most occasions." The proverb is simply stating a reality. God's view is stated in verse 23 and in Exodus 23:8.
Lesson 13 - Proverbs 14:21, 31; 17:5; 19:17; 22:1-4, 8-9, 16, 22-23; 23:10-11
14:21 - "despiseth . . . sinneth" - "Despiseth" means "'to hold in contempt, to belittle, to ridicule'" (BKC, 936; cf. TWOT, 1:95-96). "sinneth" means to miss the mark (TWOT, 1:277).
14:21 - "poor" - The word used here refers to one who suffers some kind of disability or distress (TWOT, 2:683).
19:17 - "he that hath pity . . . will he pay him again" - "Pity" here refers not to mere feeling but to the act of helping the poor (TWOT, 1:302). One who lends to the poor is actually lending to the Lord and will be repaid (cf. NIV), though not necessarily in money (NIVBC, 979; Kidner, Proverbs, 134.
22:1 - "name . . . favor" - "Name" (cf. 3:4; 10:7) speaks of one's character or reputation (TWOT, 2:934). "Favor" emphasizes that which is given. In Proverbs it often has the significance of charm or beauty (TWOT, 1:303). The idea here is that of an attractive personality.
22:3 - "prudent . . . simple" - A "prudent" person is one who wisely plans ahead in the will of God (Kidner, Proverbs, 37; cf. TWOT, 2:697ff). The "simple" person is one who is naive, gullible, aimless, and oblivious to danger (Kidner, Proverbs, 39).
22:4 - "riches . . . honour . . . life" - Fear and humility are key to these blessings. Generally, the righteous prosper because they obey God (cf. 3:2, 16); in general they enjoy longer life; and they receive honor, or glory, which here is similar in thought to a "good name" (v. 1). This is a general principle, not a guarantee. Indeed, the wicked may be blessed with long life and riches, though they will lack honor in the biblical sense.
22:8 - "vanity . . . rod" - "Vanity" refers to that which is unprofitable (Girdlestone, 83). "Rod" pictures oppression. The thought is that a person's wickedness and oppression will not ultimately profit him.
22:9 - "bountiful eye" - Literally, this reads, "he that has good eyes," that is, one who looks kindly on others, i.e., a generous person (cf. BKC, 953).
22:16 - "come to want" - "Want" is poverty (cf. NIV; NASB). Those who, in their desire for riches, oppress the poor or bribe the rich will themselves come to poverty. They "often come to want and disappointment in this world, and certainly shall be without the true riches at the day of coming recompense" (JFB, 3:487). See Kidner (Proverbs, 149) and NIVBC (988) for a slightly different understanding of the verse.
22:22 - "gate" - The city gate was where legal proceedings took place. NIV translates it "court." This is a warning against "legal" oppression of the poor in the courts. The Lord will "take up their case" (NIV) and repay those who take advantage of them (v. 23).
22:23 - "spoil the soul of those that spoiled them" - This describes retribution in kind, though the NASB translation has even more serious overtones: "take the life of those who rob them." The word translated "spoil" (qaba) is translated "rob" in Malachi 3:8, but the meaning is uncertain (BDB, 867; TWOT, 2:783). Note the various translations: "plunder" (NIV; NKJV); "despoils of life" (NRSV); "extorts the life" (NJB).
23:11 - "redeemer" - "Redeemer" (goel) originally was the "near kinsman who must come to the rescue of one who had fallen on hard times (e.g. Lv. 25:25; Ru 3:12, 13; 4:1ff) or for the avenging of one murdered (Nu. 35:19)" (Kidner, Proverbs, 152; cf. UBD, 633-34). Here God is described as the Redeemer of the fatherless whose land is stolen by the wicked (v. 10).
Abbreviations:
BDB - Brown, Driver, Briggs, Hebrew and English Lexicon of the Old Testament
BKC - Bible Knowledge Commentary (Vol. 1, Old Testament)
Craigie - Peter C. Craigie, Psalms 1-50. Word Biblical Commentary, Vol. 19
EDT - Evangelical Dictionary of Theology (2nd Edition)
Farmer - Kathleen Farmer, Proverbs and Ecclesiastes. International Theological Commentary
Girdlestone - Robert B. Girdlestone, Synonyms of the Old Testament
JFB - Jamieson, Fausset, and Brown, Commentary on the Whole Bible (6 vols.)
Kidner - D. A. Kidner, Psalms (2 Vols.)
KJV - King James Version
LBC - Liberty Bible Commentary (aka KJV Parallel Commentary)
Leupold - H. C. Leupold, Exposition of the Psalms
NASB - New American Standard Bible (Updated edition)
NBD - New Bible Dictionary
NIV - New International Version
NIVBC - NIV Bible Commentary
NJB - New Jerusalem Bible
NKJV - New King James Version
NRSV - New Revised Standard Version
TWOT - Theological Wordbook of the Old Testament (2 vols.)
UBD - Unger's Bible Dictionary
WBC - Wycliffe Bible Commentary
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