Yes, the Almighty shall be your defense, and you shall have plenty of silver.
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EXPOSITORY (ENGLISH BIBLE)The Almighty shall be thy defence.—Rather, And the Almighty shall be thy treasure, and precious silver unto thee. The word thus qualifying silver occurs only three other times in the Bible: Psalm 95:4, “The strength of the hills”; Numbers 22:23-24, “the strength of a unicorn.” Its original idea is probably brightness or splendour.
Thy defense - Margin, "gold." The margin is the more correct translation. The word is the same which occurs in the previous verse בצר betser, and there rendered "gold." The word may have the sense of "defense," as the verb בצר bâtsar is often used with such a reference; Numbers 13:28; Deuteronomy 1:28; Deuteronomy 3:5; Deuteronomy 9:1, et al. The meaning of such places, where the word is applied to walled towns or fortified places, is, that the enemy was, by means of walls, "cut off" from approach. Here, however, the idea of "gold" or "treasure" better suits the connection, and the meaning is, that "God" would be to him an invaluable "treasure" or source of happiness.
And thou shalt have plenty of silver - Margin, "silver of strength." The correct idea, however, is, "and the Almighty shall be treasures of silver unto thee;" that is, he shall be better to you than an abundance of the precious metals. The Hebrew is literally, "And silver of treasures unto thee."
Yea—rather, Then shall the Almighty be, &c.
defence—rather, as the same Hebrew means in Job 22:24 (see on Job 22:24)—Thy precious metals; God will be to thee in the place of riches.
plenty of silver—rather, "And shall be to thee in the place of laboriously-obtained treasures of silver" [Gesenius]. Elegantly implying, it is less labor to find God than the hidden metals; at least to the humble seeker (Job 28:12-28). But [Maurer] "the shining silver."
thy defences, or munitions. One God shall keep thee as safely as many munitions.
Plenty of silver, Heb. silver of strength, i.e. which by God’s blessing shall be thy defence, Ecclesiastes 7:12. Or, silver of heights, i.e. high and heaped up like a mountain. Job 22:24; treat earthly riches, gold and silver, with contempt, and reckon God to be thy truest riches: esteem him as gold, and more precious than that, and put thy confidence in him; his grace is compared to gold, for its lustre, value, and duration, and is more precious than gold that perisheth, Revelation 3:18; the righteousness of Christ is, for its excellency, called the gold of Ophir, and clothing of wrought gold, Psalm 45:9; and he himself is much more precious than the gold of Ophir, and the gain that comes by him than fine gold, Sol 5:11; the doctrines of the grace of God are comparable to gold, silver, and precious stones; yea, to be preferred unto them, 1 Corinthians 3:12. God is instead of all riches to his people; and they that have an interest in him share in the riches of grace, and are entitled to the riches of glory; all are theirs:
and thou shall have plenty of silver; or God shall be, or "let him be to thee silver of strength" (p); or instead of silver, which is the strength of men, in which they confide for business or war; but God is to his people infinitely more than what silver or gold can be to them.
(o) "lectissimum aurum tuum", Junius & Tremellius, Piscator; so Vatablus, Schmidt, Schultens; so R. Sol. Urbin. Ohel Moed, fol. 23. 2.((p) "et argentum fortitudinum tibi", Montanus, Cocceius, Schmidt.Yea, the Almighty shall be thy defence, and thou shalt have plenty of silver.
EXEGETICAL (ORIGINAL LANGUAGES)Verse 25. - Yea, the Almighty shall be thy defense; rather, thy treasure. The word is the same as that used in the first clause of ver. 24, It properly signifies "ore." The general meaning of the passage seems to be, "However rich thou mayest be in the precious metals, thy true treasure - that which thou wilt value most - will be the Almighty himself." And thou shalt have plenty of silver; or, and he shall be previous silver unto thee (see the Revised Version).
And the innocent mock at them:
20 "Verily our opponent is destroyed,
And the fire hath devoured their abundance."
This thought corresponds to that expressed as a wish, hope, or anticipation at the close of many of the Psalms, that the retributive justice of God, though we may have to wait a long time for it, becomes at length the more gloriously manifest to the joy of those hitherto innocently persecuted, Psalm 58:11. The obj. of יראוּ, as in Psalm 107:42, is this its manifestation. למו is not an ethical dative, as in Psalm 80:7, but as in Psalm 2:4 refers to the ungodly whose mocking pride comes to such an ignominious end. What follow in Job 22:20 are the words of the godly; the introductory לאמר is wanting, as e.g., Psalm 2:3. אם־לא can signify neither si non, as Job 9:24; Job 24:25; Job 31:31, nor annon, as in a disjunctive question, Job 17:2; Job 30:25; it is affirmative, as Job 1:11; Job 2:5; Job 31:36 - an Amen to God's peremptory judgment. On נכחד (he is drawn away, put aside, become annulled), vid., supra, p. 398. קימנוּ (for which Aben-Ezra is also acquainted with the reading קימנוּ with קמץ קטן, i.e., צירי) has a pausal springing from , as Job 20:27, מתקוממה for מתקוממה; Ruth 3:2, לרמותנו; Isaiah 47:10, ראני (together with the reading ראני, comp. 1 Chronicles 12:17, לרמותני). The form קים is remarkable; it may be more readily taken as part. pass. (like שׂים, positus) than as nom. infin. (the act of raising for those who raise themselves); perhaps the original text had קמינו (קמינוּ). יתרם is no more to be translated their remnant (Hirz.) here than in Psalm 17:14, at least not in the sense of Exodus 23:11; that which exceeds the necessity is intended, their surplus, their riches. It is said of Job in b. Megilla, 28a: איוב ותרן בממוניה הוה, he was extravagant (prodigus) with his property. The fire devouring the wealth of the godless is an allusion to the misfortune which has befallen him.
After this terrible picture, Eliphaz turns to the exhortation of him who may be now perhaps become ripe for repentance.
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