³ 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.

² tn Heb “confidence of strength.” This construct phrase features an attributive genitive: “strong confidence” (so most English versions; NIV “a secure fortress”).

³ sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

² tn The Niphal imperfect of כּוּן (cun, “to be established”) refers to finding permanent “security” (so NRSV, TEV, CEV) before God. Only righteousness can do that.

² tn Heb “And he dwells trustingly (or securely) with you.” The vav (ו) prefixed to the pronoun introduces a circumstantial clause which further defines the neighbor.

¹ tn The disjunctive construction (vav [ו] + subject) highlights the contrast between the evildoer’s destiny (vv. 5-7) and that of the godly psalmist’s security.

³ tn Heb “surely, all vapor [is] all mankind, standing firm.” Another option is to translate, “Surely, all mankind, though seemingly secure, is nothing but a vapor.”

² tn Heb “yes, my flesh dwells securely.” The psalmist’s “flesh” stands by metonymy for his body and, by extension, his physical life.

² sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.

⁴ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

¹ tn Heb “Judah and Israel lived securely, each one under his vine and under his fig tree, from Dan to Beer Sheba, all the days of Solomon.”

¹ tn Heb “all alone.” The idea is that such vital resources as water will some day no longer need protection because God will provide security.

¹ tn This word is different from the word for hangings; it has more of the idea of a screen, shielding or securing the area.

³ sn The line uses two more figures of speech to declare that God can be trusted for security and salvation. “Shield” is a simple metaphor—God protects. “Take refuge” is another implied comparison (hypocatastasis)—God provides spiritual rest and security for those who put their trust in him.

⁴ sn The image of being set on high comes from the military experience of finding a defensible position, a place of safety and security, such as a high wall or a mountain. Trusting in the Lord sets people free and gives them a sense of safety and security (e.g., Prov 10:27; 12:2).

⁵ tn The participle בּוֹטֵחַ (boteakh) means to “be secure, confident, safe, or care free.” In this verse it applies specifically to the issue of putting up security for another, not all the rest of life. A person who avoids this bad decision has no worries about its consequences.

³ sn The metaphor compares the righteous to an everlasting foundation to stress that they are secure when the catastrophes of life come along. He is fixed in a covenantal relationship and needs not to fear passing misfortunes. The wicked has no such security.

³ sn It was fairly common for people to put up some kind of financial security for someone else, that is, to underwrite another’s debts. But the pledge in view here was foolish because the debtor was someone who was not well known (זָר, zar). The one who pledged security for this one was simply gullible.

² tn The noun בֶּטַח (betakh, “security”) functions as an adverbial accusative of manner: “in security.” The phrase refers to living in a permanent settled condition without fear of danger (e.g., Deut 33:12; Ps 16:9). It is the antithesis of the dread of disaster facing the fool and the simple.

³ sn The idea seems to be that the stones around which the roots of the tree wrap themselves suggest strength and security for the tree, but uprooting comes to it nevertheless (v. 18). The point is that the wicked may appear to be living in security and flourishing, yet can be quickly destroyed (H. H. Rowley, Job [NCBC], 74).