Psalm 141: a Prayer for Discipline and Protection 99 parallelism, refers to the notables (16), and can be taken as such in other texts as well (17). The form µyvya, apart from Psalm 141, is found only in Isa 53,3 and Prov 8,4 (18). In the latter text it stands parallel to µda ynb (cf. Ps 49,3); the text may intend to say that Wisdom is addressing all humans, notables and common people alike. Isa 53,3, testifying that YHWH’s ‘servant’ was µyvya ldj, seems to mean that the servant was not ‘well connected’. I think our text, speaking of ˆwaAyl[p µyvya, contrasts the social position of those concerned with the nature of their proceedings. d. The evil thing imagined by the speaker is that, “maliciously” ([vrb), he should “devise fabrications with gentlemen who are workers of mischief”(19). That this is conceivable to him seems to imply that somehow he has connections with these ‘gentlemen’ — perhaps on account of his function in society. He apparently fears that he might get involved in their intriguing and their plots (cf. Ps 64,3.7, dws, cpj) and thus become guilty toward YHWH’s people (Ps 14,4; 94,4-7). That is why he asks YHWH to ‘set a guard before his mouth’ and ‘keep watch over the door of his lips’ (v. 3). e. In v. 4b, µym[nm are probably not, or not exclusively, dainties in the proper sense (20), but rather the benefits of taking part in clever scheming. These benefits are the temptation occasioning the speaker’s prayer. The rendering ‘and let me not eat...’ (21) is hardly defendable here, while ‘and I will not eat...’ does not suit the context particularly well. Actually, the connection between the last stich of v. 4 and the preceding ones is closer than these renderings would suggest. The first stich, in accordance with v. 3, is about an action of YHWH (22); the fourth is about an action of the speaker and as such continues the second plus the third. A clause with a finite verb continuing an infinitive construct (23) may differ from the preceding part of text in various ways: there may be a change of subject (Ps 104,14b-15; Prov 5,2), or a change of subject in connection with a change of voice (active/passive: see 1 Sam 4,19; Isa 45,1b; 49,5; Job 38,13); or a negative statement may be succeeded by a positive one (1 Sam 12,23). Our text offers the remaining case: a positive statement is succeeded by a negative one. So, in the given context, v. 4b can be translated as “...and that I should eat of their delicacies”. is rendered as oi{ te ghgenei'" kai; oiJ uiJoi; tw'n (16) In the LXX vyaAynbAµg µda ynbAµg anqrwpwn. j v (17) Elsewhere vyaAynb is found only in Ps 4,3; 62,10; Lam 3,33. In the latter text the term seems to hint that the speaker is a high-born person (cf. v. 14; also vv. 60-66) who realizes that his class has committed iniquity (vv. 34-36). (18) In Phoenician µva is the common plural form. (19) ta (‘with’) suggests close association; see BROWN-DRIVER-BRIGGS s.v. II. ta, Note (p. 87a). The words µyvyaAta are reason to suppose that the speaker himself is indeed a man, not a woman. (20) Perhaps µym[nm itself could be used in a broader sense. In Phoenician µ[nm seems to mean ‘delight’; see KAI 26A I,6; II,7.13.16. (21) Authorized Version; Revised Standard Version. New RSV: “do not let me eat...”. (22) “Do not turn my heart to an evil thing...!” In the ancient Israelite perception divine ordination (see e.g. Exod 4,21; Isa 6,9-10; Ps 119,36) is not inconsistent with human freedom of action (cf. Exod 8,28; Isa 7,15-16; Ps 119,30.173). Cf. W. EICHRODT, Theologie des Alten Testaments II/III (Stuttgart etc. 51964) 118-120. (23) GESENIUS–KAUTZSCH, § 114r; JOÜON–MURAOKA, § 124q.