26:12 When Isaac planted in that land, he reaped in the same year a hundred times what he had sown, 3 because the Lord blessed him. 4 26:13 The man became wealthy. 5 His influence continued to grow 6 until he became very prominent.
8:1 You must keep carefully all these commandments 8 I am giving 9 you today so that you may live, increase in number, 10 and go in and occupy the land that the Lord promised to your ancestors. 11
22:21 “Reconcile yourself 27 with God, 28
and be at peace 29 with him;
in this way your prosperity will be good.
22:22 Accept instruction 30 from his mouth
and store up his words 31 in your heart.
22:23 If you return to the Almighty, you will be built up; 32
if you remove wicked behavior far from your tent,
22:24 and throw 33 your gold 34 in the dust –
your gold 35 of Ophir
among the rocks in the ravines –
22:25 then the Almighty himself will be your gold, 36
and the choicest 37 silver for you.
112:1 Praise the Lord!
How blessed is the one 39 who obeys 40 the Lord,
who takes great delight in keeping his commands. 41
112:2 His descendants 42 will be powerful on the earth;
the godly 43 will be blessed.
112:3 His house contains wealth and riches;
his integrity endures. 44
3:9 Honor 45 the Lord from your wealth
and from the first fruits of all your crops; 46
3:10 then your barns will be filled completely, 47
and your vats 48 will overflow 49 with new wine.
10:22 The blessing 50 from the Lord 51 makes a person rich, 52
and he adds no sorrow 53 to 54 it.
6:1 “Be 56 careful not to display your righteousness merely to be seen by people. 57 Otherwise you have no reward with your Father in heaven.
1 tn Heb “great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.
2 tn Heb “and he.” The referent (the
3 tn Heb “a hundredfold.”
4 tn This final clause explains why Isaac had such a bountiful harvest.
5 tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.
6 tn Heb “and he went, going and becoming great.” The construction stresses that his growth in possessions and power continued steadily.
7 tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.
8 tn The singular term (מִצְוָה, mitsvah) includes the whole corpus of covenant stipulations, certainly the book of Deuteronomy at least (cf. Deut 5:28; 6:1, 25; 7:11; 11:8, 22; 15:5; 17:20; 19:9; 27:1; 30:11; 31:5). The plural (מִצְוֹת, mitsot) refers to individual stipulations (as in vv. 2, 6).
9 tn Heb “commanding” (so NASB). For stylistic reasons, to avoid redundancy, “giving” has been used in the translation (likewise in v. 11).
10 tn Heb “multiply” (so KJV, NASB, NLT); NIV, NRSV “increase.”
11 tn Heb “fathers” (also in vv. 16, 18).
12 tn The Hebrew text does not have the first person pronoun; it has been supplied for purposes of English style (the Lord is speaking here).
13 tn Heb “all the work of your hands.”
14 tn Heb “he has.” This has been converted to first person in the translation in keeping with English style.
15 tn Heb “known” (so ASV, NASB); NAB “been concerned about.”
16 tn Heb “the
17 tn The word means “cattle, livestock, possessions” (see also Gen 26:14). Here it includes the livestock, but also the entire substance of his household.
18 tn Or “amounted to,” “totaled.” The preterite of הָיָה (hayah, “to be”) is sometimes employed to introduce a total amount or an inventory (see Exod 1:5; Num 3:43).
19 tn The word עֲבֻדָּה (’avuddah, “service of household servants”) indicates that he had a very large body of servants, meaning a very large household.
20 tn Heb “and that man.”
21 tn The expression is literally “sons of the east.” The use of the genitive after “sons” in this construction may emphasize their nature (like “sons of belial”); it would refer to them as easterners (like “sons of the south” in contemporary American English). BDB 869 s.v. קֶדֶם says “dwellers in the east.”
22 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
23 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.
24 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).
25 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
26 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).
27 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).
28 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
29 tn The two imperatives in this verse imply a relationship of succession and not consequence.
30 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
31 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
32 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.”
33 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.
34 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”).
35 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
36 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.”
37 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
38 sn Psalm 112. This wisdom psalm lists some of the benefits of living a godly life. The psalm is an acrostic. After the introductory call to praise, every poetic line (twenty-two in all) begins with a successive letter of the Hebrew alphabet.
39 tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The individual is representative of a larger group, called the “godly” in vv. 3-4. The principle of the psalm is certainly applicable to all people, regardless of their gender. To facilitate modern application, we translate the gender specific “man” with the more neutral “one.” The generic masculine pronoun is used in the following verses.
40 tn Heb “fears.”
41 tn Heb “in his commands he delights very much.” The words “in keeping” are supplied in the translation for clarification. Taking delight in the law is metonymic here for obeying God’s moral will. See Ps 1:2.
42 tn Or “offspring”; Heb “seed.”
43 tn Heb “His seed will be mighty on the earth, the generation of the godly.” The Hebrew term דוֹר (dor, “generation”) could be taken as parallel to “offspring” and translated “posterity,” but the singular more likely refers to the godly as a class. See BDB 189-90 s.v. for other examples where “generation” refers to a class of people.
44 tn Heb “stands forever.”
45 tn The imperative כַּבֵּד (kabbed, “honor”) functions as a command, instruction, counsel or exhortation. To honor God means to give him the rightful place of authority by rendering to him gifts of tribute. One way to acknowledge God in one’s ways (v. 6) is to honor him with one’s wealth (v. 9).
46 tn Heb “produce.” The noun תְּבוּאָה (tÿvu’ah) has a two-fold range of meaning: (1) “product; yield” of the earth (= crops; harvest) and (2) “income; revenue” in general (BDB 100 s.v.). The imagery in vv. 9-10 is agricultural; however, all Israelites – not just farmers – were expected to give the best portion (= first fruits) of their income to
47 tn Heb “with plenty” (so KJV, NASB, NRSV); NIV “to overflowing.” The noun שָׂבָע (sava’, “plenty; satiety”) functions as an adverbial accusative of manner or contents: “completely.”
48 sn This pictures the process of pressing grapes in which the upper receptacle is filled with grapes and the lower one catches the juice. The harvest of grapes will be so plentiful that the lower vat will overflow with grape juice. The pictures in v. 10 are metonymies of effect for cause (= the great harvest that God will provide when they honor him).
49 tn Heb “burst open.” The verb פָּרַץ (parats, “to burst open”) functions as hyperbole here to emphasize the fullness of the wine vats (BDB 829 s.v. 9).
50 tn The term בְּרָכָּה (bÿrakhah, “blessing”) refers to a gift, enrichment or endowment from the
51 tn Heb “of the
52 tn Heb “makes rich” (so NASB); NAB “brings wealth.” The direct object “a person” does not appear in the Hebrew but is implied by the Hiphil verb; it is supplied in the translation.
53 tn Heb “toil.” The noun עֶצֶב (’etsev) has a basic two-fold range of meanings: (1) “toil; labor” which produces pain and sorrow, and (2) “pain; sorrow” which is the result of toil and labor (BDB 780 s.v.). This is the word used of the curse of “toil” in man’s labor (Gen 3:17) and the “pain” in the woman’s child-bearing (Gen 3:16). God’s blessing is pure and untarnished – it does not bring physical pain or emotional sorrow.
54 tn Heb “with.”
55 tc ‡ Most
56 tc ‡ Several
57 tn Grk “before people in order to be seen by them.”
58 tn Grk “glory.”