¹ tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers.

¹ tn Here the Hebrew expression כִּי־אִם (ki ʾim, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4.

¹ tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.

² sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

⁵ tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 §34.4.c.

³ sn These two lines are difficult, but the general sense is that of irrigation buckets and a well-watered land. The point is that Israel will be prosperous and fruitful.

¹ tn Heb “and he was a prosperous man.” This does not mean that Joseph became wealthy, but that he was successful in what he was doing, or making progress in his situation (see 24:21).

¹ sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands”—Gordis reads it, “Indeed, our prosperity is not in his hands.”

² tn The phrase וַעֲשֵׂה־חַיִל (vaʿaseh khayil, literally, “do strength”) has been variously translated: (1) financial prosperity: “may you become rich” (TEV), “may you be a rich man” (CEV), “may you achieve wealth” (NASB), “may you prosper” (NKJV, NJPS); (2) social prominence: “may you become powerful” (NCV), “may you have standing” (NIV), “may you be great” (NLT), “may you do well” (NAB); (3) reproductive fertility: “may you produce children” (NRSV); and (4) social activity: “may you do a worthy deed” (REB).

³ sn The text is clearly going out of its way to say that the people of Israel flourished in Egypt. The verbs פָּרָה (parah, “be fruitful”), שָׁרַץ (sharats, “swarm, teem”), רָבָה (ravah, “multiply”), and עָצַם (ʿatsam, “be strong, mighty”) form a literary link to the creation account in Genesis. The text describes Israel’s prosperity in the terms of God’s original command to be fruitful and multiply and fill the earth, to show that their prosperity was by divine blessing and in compliance with the will of God. The commission for the creation to fill the earth and subdue it would now begin to materialize through the seed of Abraham.

³ sn This conversion of farming instruments to instruments of war is the reverse of Isa 2:4 (cf. Mic 4:3), where military weapons are transformed into tools for farming. Isaiah describes a time of kingdom blessing and prosperity, whereas Joel describes a time of eschatological conflict and judgment.

⁴ tn Heb “he will reign as king and act wisely.” This is another example of the use of two verbs joined by “and” where one becomes the adverbial modifier of the other (hendiadys). For the nuance of the verb “act wisely” rather than “prosper,” see Amos 5:13 and Ps 2:10 (cf. BDB 968 s.v. שָׂכַל Hiph.5).

¹ sn In this verse “sun” and “moon” refer to the Lord’s light, which will replace the sun and moon (see v. 19). Light here symbolizes the restoration of divine blessing and prosperity in conjunction with the Lord’s presence. See 30:26.

¹ tn The words “though at this time” are supplied in the translation for clarification. The first half of the verse is addressed to Judah and contrasts the nation’s present weakness with its future prosperity. Judah is compared to a ship that is incapable of sailing.

¹ sn Light here symbolizes restoration of divine blessing and prosperity. The number “seven” is used symbolically to indicate intensity. The exact meaning of the phrase “the light of seven days” is uncertain; it probably means “seven times brighter” (see the parallel line).

² tn The antecedent of the third feminine singular suffix here and in the next line is unclear. The closest feminine noun is “pool” in the first half of the verse. Perhaps this “old pool” symbolizes the entire city, which had prospered because of God’s provision and protection through the years.

⁴ sn The three-fold repetition of the Hebrew word translated “give” in the first part of this verse creates irony: God “gives” the righteous the ability to prosper and to find enjoyment in his work, but to the wicked He “gives” the task of “giving” his wealth to the righteous.

² sn The Bible frequently joins these two words, “good” and “evil,” (or “benefit” and “harm”). They contrast the prosperity and well-being of her contribution with what would be devastating and painful. The way of wisdom is always characterized by “good”; the way of folly is associated with “evil.”

¹ tn The form בַּעֲלֹץ (baʿalots) is the infinitive construct with the preposition indicating a temporal clause (“when…”); the “righteous” are the subject of this clause (subjective genitive). The word may be taken as a metonymy of adjunct—the righteous exult or rejoice because they are prosperous (cf. NLT “succeed”).

⁴ tn The expression is בִרְכַּת־טוֹב (birkat tov, “blessing of good”); the genitive “good” has to be an attributive genitive modifying “blessings.” The word is general enough to mean any number of things—rich, healthy, pleasing, etc. The parallelism here narrows the choice. Some English versions interpret the “blessing” here as prosperity (cf. NAB, TEV, CEV).