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 i.e., תּענה, which Ewald considers as the original; the omission of the אם (which the poet otherwise in such connections has formerly heaped up, e.g., Job 8:5., Job 11:13) is certainly inconvenient. And yet we should not on that account like to give up the figure indicated in תבנה, which is so beautiful and so suited to our poet. The statement advanced in the latter conditional clause is then continued in Job 22:24 in an independent imperative clause, which the old versions regard as a promise instead of exhortation, and therefore grossly misinterpret. The Targ. translates: and place on the dust a strong city (i.e., thou shalt then, where there is now nothing but dust, raise up such), as if בּצר could be equivalent to בּצּרון or מבצר, - a rendering to which Saadia at least gives a turn which accords with the connection: "regard the stronghold (Arab. ‘l-ḥṣn) as dust, and account as the stones of the valleys the gold of Ophir;” better than Eichhorn: “pull down thy stronghold of violence, and demolish (הפיר) the castles of thy valleys.” On the other hand, Gecatilia, who understands בצר proportionately more correctly of treasures, translates it as a promise: so shalt thou inherit treasures (Arab. dchâyr) more numerous than dust, and gold ore (Arab. tbr’) (more than) the stones of the valleys; and again also Rosenm. (repones prae pulvere argentum) and Welte interpret Job 22:24 as a promise; whereas other expositors, who are true to the imperative שׁית, explain שׁית ni aestimare, and על־עפר pulveris instar (Grot., Cocc., Schult., Dathe, Umbr.), by falsely assigning to על here, as to ל elsewhere, a meaning which it never has anywhere; how blind, on the other hand, since the words in their first meaning, pone super pulverem, furnish an excellent thought which is closely connected with the admonition to rid one's self of unjust possessions. בּצר, like Arab. tibr (by which Abulwalid explains it), is gold and silver ore, i.e., gold and silver as they are broken out of the mine, therefore