Job 19:10

19:10 He tears me down ¹  on every side until I perish; ² 

he uproots ³  my hope ⁴  like one uproots ⁵  a tree.

Job 27:8

27:8 For what hope does the godless have when he is cut off, ⁶ 

when God takes away his life? ⁷ 

Psalms 30:6-7

30:6 In my self-confidence I said,

“I will never be upended.” ⁸ 

30:7 O Lord, in your good favor you made me secure. ⁹ 

Then you rejected me ¹⁰  and I was terrified.

Ezekiel 37:11

37:11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.’

Luke 12:19-20

12:19 And I will say to myself, ¹¹  “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 12:20 But God said to him, ‘You fool! This very night your life ¹²  will be demanded back from ¹³  you, but who will get what you have prepared for yourself?’ ¹⁴ 

[19:10]  ¹ tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is נָתַץ (natats, “to demolish”). Since it is Job himself who is the object, the meaning cannot be “demolish” (as of a house so that an inhabitant has to leave), but more of the attack or the battering.

[19:10]  ² tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.

[19:10]  ³ tn The verb נָסַע (nasa’) means “to travel” generally, but specifically it means “to pull up the tent pegs and move.” The Hiphil here means “uproot.” It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.

[19:10]  ⁴ tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.

[19:10]  ⁵ tn Heb “like a tree.” The words “one uproots” are supplied in the translation for clarity.

[27:8]  ⁶ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ⁷ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[30:6]  ⁸ sn In my self-confidence I said… Here the psalmist begins to fill in the background of the crisis referred to in the earlier verses. He had been arrogant and self-confident, so the Lord withdrew his protection and allowed trouble to invade his life (vv. 8-11).

[30:7]  ⁹ tn Heb “in your good favor you caused to stand for my mountain strength.” Apparently this means “you established strength for my mountain” (“mountain” in this case representing his rule, which would be centered on Mt. Zion) or “you established strength as my mountain” (“mountain” in this case being a metaphor for security).

[30:7]  ¹⁰ tn Heb “you hid your face.” The idiom “hide the face” can mean “ignore” (see Pss 10:11; 13:1; 51:9) or, as here, carry the stronger idea of “reject” (see Ps 88:14).

[12:19]  ¹¹ tn Grk “to my soul,” which is repeated as a vocative in the following statement, but is left untranslated as redundant.

[12:20]  ¹² tn Grk “your soul,” but ψυχή (yuch) is frequently used of one’s physical life. It clearly has that meaning in this context.

[12:20]  ¹³ tn Or “required back.” This term, ἀπαιτέω (apaitew), has an economic feel to it and is often used of a debt being called in for repayment (BDAG 96 s.v. 1).

[12:20]  ¹⁴ tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.