32 The “name of the Lord” is a metonymy of subject. The “name” here signifies not the personal name “Yahweh,” for that would be redundant in the expression “the name of Yahweh,” but the attributes of the Lord (cf. Exod 34:5–7)—here his power to protect.
33 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
34 Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.
35 The metaphor of “running” to the Lord refers to a whole-hearted and unwavering trust in God’s protection (e.g., Isa 40:31).
36 Heb “is high” or “is inaccessible.” This military-type expression stresses the effect of the trust—security, being out of danger (see שׂגב). Other scriptures will supply the ways that God actually protects people who trust him.
37 This proverb forms a contrast with the previous one. The rich, unlike the righteous, trust in wealth and not in God.
38 The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied for the sake of clarity.
39 Heb “city of his strength”; “fortified city.” This term refers to their place of refuge, what they look to for security and protection in time of trouble.
40 The reads בְּמַשְׂכִּיתוֹ (bémaskito, “in his imaginations”). The , , and the Latin reflect בִּמְשֻׂכָּתוֹ (bimsukato, “like a fence [or, high wall]”) that is, wealth provides protection. The reading, on the other hand, suggests that this security is only in the mind. The proverb is an observation saying, reporting a common assumption without commenting on it. The juxtaposition with the last verse is a loud criticism of this misguided faith. The final word בְּמַשְׂכִּיתוֹ (“in his imaginations”) indicates that one’s wealth is a futile place of refuge.