Job 13:26

13:26 For you write down ¹  bitter things against me

and cause me to inherit the sins of my youth. ² 

Job 20:11

20:11 His bones ³  were full of his youthful vigor, ⁴ 

but that vigor will lie down with him in the dust.

Proverbs 5:7-14

5:7 So now, children, ⁵  listen to me;

do not turn aside from the words I speak. ⁶ 

5:8 Keep yourself ⁷  far ⁸  from her,

and do not go near the door of her house,

5:9 lest you give your vigor ⁹  to others

and your years to a cruel person,

5:10 lest strangers devour ¹⁰  your strength, ¹¹ 

and your labor ¹²  benefit ¹³  another man’s house.

5:11 And at the end of your life ¹⁴  you will groan ¹⁵ 

when your flesh and your body are wasted away. ¹⁶ 

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

5:13 For ¹⁷  I did not obey my teachers ¹⁸ 

and I did not heed ¹⁹  my instructors. ²⁰ 

5:14 I almost ²¹  came to complete ruin ²² 

in the midst of the whole congregation!” ²³ 

Jeremiah 3:25

3:25 Let us acknowledge ²⁴  our shame.

Let us bear the disgrace that we deserve. ²⁵ 

For we have sinned against the Lord our God,

both we and our ancestors.

From earliest times to this very day

we have not obeyed the Lord our God.’

John 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ²⁶ 

John 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ²⁷  lest anything worse happen to you.”

[13:26]  ¹ tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).

[13:26]  ² sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.

[20:11]  ³ tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.

[20:11]  ⁴ sn This line means that he dies prematurely – at the height of his youthful vigor.

[5:7]  ⁵ tn Heb “sons.”

[5:7]  ⁶ tn Heb “the words of my mouth” (so KJV, NAB, NRSV).

[5:8]  ⁷ tn Heb “your way.”

[5:8]  ⁸ sn There is a contrast made between “keep far away” (הַרְחֵק, harkheq) and “do not draw near” (וְאַל־תִּקְרַב, vÿ’al-tiqrav).

[5:9]  ⁹ sn The term הוֹד (hod, “vigor; splendor; majesty”) in this context means the best time of one’s life (cf. NIV “your best strength”), the full manly vigor that will be wasted with licentiousness. Here it is paralleled by “years,” which refers to the best years of that vigor, the prime of life. Life would be ruined by living this way, or the revenge of the woman’s husband would cut it short.

[5:10]  ¹⁰ tn Or “are sated, satisfied.”

[5:10]  ¹¹ tn The word כֹּחַ (coakh, “strength”) refers to what laborious toil would produce (so a metonymy of cause). Everything that this person worked for could become the property for others to enjoy.

[5:10]  ¹² tn “labor, painful toil.”

[5:10]  ¹³ tn The term “benefit” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[5:11]  ¹⁴ tn Heb “at your end.”

[5:11]  ¹⁵ tn The form is the perfect tense with the vav consecutive; it is equal to a specific future within this context.

[5:11]  ¹⁶ tn Heb “in the finishing of your flesh and your body.” The construction uses the Qal infinitive construct of כָּלָה (calah) in a temporal clause; the verb means “be complete, at an end, finished, spent.”

[5:13]  ¹⁷ tn The vav that introduces this clause functions in an explanatory sense.

[5:13]  ¹⁸ tn The Hebrew term מוֹרַי (moray) is the nominal form based on the Hiphil plural participle with a suffix, from the root יָרָה (yarah). The verb is “to teach,” the common noun is “instruction, law [torah],” and this participle form is teacher (“my teachers”).

[5:13]  ¹⁹ sn The idioms are vivid: This expression is “incline the ear”; earlier in the first line is “listen to the voice,” meaning “obey.” Such detailed description emphasizes the importance of the material.

[5:13]  ²⁰ tn The form is the Piel plural participle of לָמַד (lamad) used substantivally.

[5:14]  ²¹ tn The expression כִּמְעַט (kim’at) is “like a little.” It means “almost,” and is used of unrealized action (BDB 590 s.v. 2). Cf. NCV “I came close to”; NLT “I have come to the brink of.”

[5:14]  ²² tn Heb “I was in all evil” (cf. KJV, ASV).

[5:14]  ²³ tn The text uses the two words “congregation and assembly” to form a hendiadys, meaning the entire assembly.

[3:25]  ²⁴ tn Heb “Let us lie down in….”

[3:25]  ²⁵ tn Heb “Let us be covered with disgrace.”

[5:5]  ²⁶ tn Grk “who had had thirty-eight years in his disability.”

[5:14]  ²⁷ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.