Mishle 18:11

11 The oisher’s wealth is his strong city, and is a high chomah in his own conceit.

Mishle 18:11 Meaning and Commentary

Proverbs 18:11

The rich man's wealth [is] his strong city
In which he dwells, over which he presides; in which he places his trust and confidence, and thinks himself safe from every enemy and from all trouble: as one F19 observes,

``the abundance of a rich man's wealth he conceives to be as it were the abundance of people in a "city"; the telling of his money he imagines to be the walking of people up and down the streets; his bags standing thick together to be so many houses standing close one to the other; his iron barred chests to be so mary bulwarks; his bonds and bills to be his cannons and demi-cannons, his great ordinance; and in the midst of these he thinketh himself environed with a "great wall", which no trouble is able to leap over, which no misery is able to break through.''
As it follows; and as a high wall in his own conceit:
which not only separates and distinguishes him from others; but, as he imagines, will secure him from all dangers, and will be abiding, lasting, and durable: but all this is only "in his own conceit", or "imagery" F20; in the chambers of his imagery, as Jarchi, referring to ( Ezekiel 8:12 ) ; where the same word is used; for this wall shall not stand; these riches cannot secure themselves, they take wing and fly away; and much less the owner of them, not from public calamities, nor from personal diseases of body, nor from death, nor from wrath to come.
FOOTNOTES:

F19 Jermin its loc.
F20 (wtykvmb) "in imaginatione ejus", Pagninus, Montanus, Piscator, Cocceius, Gejerus, Schultens; "in imagine sua", Mercerus.

Mishle 18:11 In-Context

9 He also that is slack in his work is brother to him that is ba’al mashchit (master of destruction).
10 The Shem of Hashem is a strong migdal (tower), the tzaddik runneth into it, and is safe.
11 The oisher’s wealth is his strong city, and is a high chomah in his own conceit.
12 Before shever (destruction) the lev ish is haughty, and before kavod is anavah (humility).
13 He that answereth a matter before he heareth it, it is folly and kelimmah (reproach, shame) unto him.
The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.