² sn The expression stuffed with food probably represents prosperity in general. So the line portrays someone who suddenly comes into wealth, but continues to be boorish and irreligious.

¹ tn Heb “riches are not forever” (so KJV, NASB); TEV “wealth is not permanent.” The term “last” is supplied in the translation for clarity.

¹ sn This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.

² sn In the ultimate justice of God, the wealth of the wicked goes to the righteous after death (e.g., Ps 49:10, 17).

³ sn The implication is that the ruthless men will obtain wealth without honor, and therefore this is not viewed as success by the writer.

² sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly, but honesty delivers from mortal danger.

¹ tn Heb “King Solomon was greater than all the kings of the earth with respect to wealth and with respect to wisdom.”

¹ tn Heb “great.” In this context the statement refers primarily to Isaac’s material wealth, although reputation and influence are included.

¹ tn Heb “become great.” In this context the statement refers primarily to Abraham’s material wealth, although reputation and influence are not excluded.

² sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.

¹ tn The Hebrew word חַיִל (khayil, “strength, wealth”) can, with certain suffixes, look exactly like חֵל (khel, “fortress, rampart”). The chiastic pattern here suggests that not Tyre’s riches but her defenses will be cast into the sea. Thus the present translation renders the term “fortifications” (so also NLT) rather than “wealth” (NASB, NRSV, TEV) or “power” (NAB, NIV).

² sn The phrase the task of amassing wealth (Heb “the task of gathering and heaping up”) implicitly compares the work of the farmer reaping his crops and storing them up in a barn, to the work of the laborer amassing wealth as the fruit of his labor. However, rather than his storehouse being safe for the future, the sinner is deprived of it.

¹ sn The Hebrew noun חֹסֶן (khosen) means “wealth; treasure.” Prosperity is the reward for righteousness. This is true only in so far as a proverb can be carried in its application, allowing for exceptions. The Greek text for this verse has no reference for wealth, but talks about amassing righteousness.

¹ sn C. H. Toy suggests that this line probably means that wealth is an ornament to those who use it well (Proverbs [ICC], 269). J. H. Greenstone suggests that it means that the wisdom of the wise, which is their crown of glory, constitutes their wealth (Proverbs, 155).

² tn Heb “a city of his strength.” The genitive עֹז (ʿoz, “strength”) functions as an attributive genitive: “strong city” = “fortified city.” This phrase is a metaphor; wealth protects its possessors against adversity like a fortified city. Such wealth must be attained by diligence and righteous means (e.g., 13:8; 18:23; 22:7).

² tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”), but since wealth is the subject there is a disinheritance meant here.

² tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”

¹ tn Grk “and have become rich.” The semantic domains of the two terms for wealth here, πλούσιος (plousios, adjective) and πλουτέω (plouteō, verb) overlap considerably, but are given slightly different English translations for stylistic reasons.

¹ sn The arrogance produced by material possessions. The person who thinks he has enough wealth and property to protect himself and insure his security has no need for God (or anything outside himself).

⁴ tn The Greek word ευγενής (eugenēs) refers to the status of being born into nobility, wealth, or power with an emphasis on the privileges and benefits that come with that position.