Ayub 1:10

1:10 Have you ¹  not made a hedge ²  around him and his household and all that he has on every side? You have blessed ³  the work of his hands, and his livestock ⁴  have increased ⁵  in the land.

Ayub 22:21-25

22:21 “Reconcile yourself ⁶  with God, ⁷ 

and be at peace ⁸  with him;

in this way your prosperity will be good.

22:22 Accept instruction ⁹  from his mouth

and store up his words ¹⁰  in your heart.

22:23 If you return to the Almighty, you will be built up; ¹¹ 

if you remove wicked behavior far from your tent,

22:24 and throw ¹²  your gold ¹³  in the dust –

your gold ¹⁴  of Ophir

among the rocks in the ravines –

22:25 then the Almighty himself will be your gold, ¹⁵ 

and the choicest ¹⁶  silver for you.

Amsal 2:7

2:7 He stores up ¹⁷  effective counsel ¹⁸  for the upright, ¹⁹ 

and is like ²⁰  a shield ²¹  for those who live ²²  with integrity, ²³ 

Amsal 2:11

2:11 Discretion ²⁴  will protect you, ²⁵ 

understanding will guard you,

Amsal 14:20

14:20 A poor person is disliked ²⁶  even by his neighbors,

but those who love the rich are many.

Amsal 18:10-11

18:10 The name of the Lord ²⁷  is like ²⁸  a strong tower; ²⁹ 

the righteous person runs ³⁰  to it and is set safely on high. ³¹ 

18:11 The wealth ³²  of a rich person is like ³³  a strong city, ³⁴ 

and it is like a high wall in his imagination. ³⁵ 

Yesaya 33:6

33:6 He is your constant source of stability; ³⁶ 

he abundantly provides safety and great wisdom; ³⁷ 

he gives all this to those who fear him. ³⁸ 

[1:10]  ¹ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ² tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ³ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁵ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[22:21]  ⁶ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ⁷ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ⁸ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[22:22]  ⁹ tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.

[22:22]  ¹⁰ tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).

[22:23]  ¹¹ tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [tÿ’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”

[22:24]  ¹² tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (vÿshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.

[22:24]  tn Heb “place.”

[22:24]  ¹³ tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (bÿtsur, “in the rock”).

[22:24]  ¹⁴ tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.

[22:25]  ¹⁵ tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”

[22:25]  ¹⁶ tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”

[2:7]  ¹⁷ tc The form is a Kethib/Qere reading. The Kethib וְצָפַן (vÿtsafan; Qal perfect + vav consecutive) is supported by the LXX and Syriac. The Qere יִצְפֹּן (yitspon; Qal imperfect) is supported by the Aramaic Targum of Prov 2:7 (the Aramaic translations of the Hebrew scriptures were called Targums) and Latin Vulgate. Internal evidence favors the imperfect; another imperfect appears in v. 6a with a similar sense. The Qere is normally preferred; the scribes are indicating that the received reading is corrupt. The Kethib reflects orthographic confusion between י (yod) and ו (vav). As in v. 6a, this Qal imperfect functions as a habitual imperfect describing a universal truth in past, present and future.

[2:7]  sn The verbal root צָפַן (tsafan, “to store up; to treasure up”) is repeated in 2:1 and 2:7. In 2:1, it is the responsibility of man to “store up” wisdom; but in 2:7, it is God who “stores up” wisdom for the wise person who seeks him.

[2:7]  ¹⁸ tn The noun תּוּשִׁיָּה (tushiyyah) has a two-fold range of meanings: (1) “sound wisdom” (so KJV, NRSV); “effective counsel” and (2) result (metonymy of effect): “abiding success” (BDB 444 s.v.; W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 388; cf. NIV “victory”). It refers to competent wisdom and its resultant ability to achieve moral success (W. McKane, Proverbs [OTL], 80).

[2:7]  ¹⁹ sn The Hebrew word translated “upright” (יָשָׁר, yashar) is one of the terms used for the righteous. It points to the right conduct of the believer – that which is right or pleasing in the eyes of God. It stresses that the life of the individual is upright, straightforward, and just. It is paralleled with “those who walk in integrity.”

[2:7]  ²⁰ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[2:7]  ²¹ tn The word can be taken as in apposition explaining the subject of the first colon – the Lord is a shield, the Lord stores up. The word then is a metaphor for the protection afforded by the Lord.

[2:7]  ²² tn Heb “walk.” The verb “to walk” (הָלַךְ, halakh) is an idiom (based upon hypocatastasis: implied comparison) for habitual manner of life (BDB 234 s.v. 3.e).

[2:7]  ²³ tn Heb “those who walk of integrity.” The noun תֹם (tom, “integrity”) functions as a genitive of manner.

[2:11]  ²⁴ tn The word מְזִמָּה (mÿzimmah, “discretion”) is the ability to know the best course of action for achieving one’s goal. It is knowledge and understanding with a purpose. This kind of knowledge enables one to make the right choices that will protect him from blunders and their consequences (cf. NLT “wise planning”; CEV “sound judgment”).

[2:11]  ²⁵ tn Heb “will watch over you.”

[14:20]  ²⁶ tn Heb “hated.” The verse is just a statement of fact. The verbs “love” and “hate” must be seen in their connotations: The poor are rejected, avoided, shunned – that is, hated; but the rich are sought after, favored, embraced – that is, loved.

[18:10]  ²⁷ sn The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5-7) – here his power to protect.

[18:10]  ²⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:10]  ²⁹ tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.

[18:10]  ³⁰ sn The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).

[18:10]  ³¹ tn Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust – security, being out of danger (see HALOT 1305 s.v. שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.

[18:11]  ³² sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

[18:11]  ³³ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.

[18:11]  ³⁴ tn Heb “city of his strength”; NIV “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.

[18:11]  ³⁵ tc The MT reads בְּמַשְׂכִּיתוֹ (bÿmaskito, “in his imaginations”). The LXX, Tg. Prov 18:11, and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The MT reading, on the other hand, suggests that this security is only in the mind.

[18:11]  tn The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.

[33:6]  ³⁶ tn Heb “and he is the stability of your times.”

[33:6]  ³⁷ tn Heb “a rich store of deliverance, wisdom, and knowledge.”

[33:6]  ³⁸ tn Heb “the fear of the Lord, it is his treasure.”