Job 20:18-21

20:18 He gives back the ill-gotten gain ¹ 

without assimilating it; ² 

he will not enjoy the wealth from his commerce. ³ 

20:19 For he has oppressed the poor and abandoned them; ⁴ 

he has seized a house which he did not build. ⁵ 

20:20 For he knows no satisfaction in his appetite; ⁶ 

he does not let anything he desires ⁷  escape. ⁸ 

20:21 “Nothing is left for him to devour; ⁹ 

that is why his prosperity does not last. ¹⁰ 

Job 31:38-39

Job’s Final Solemn Oath ¹¹ 

31:38 “If my land cried out against me ¹² 

and all its furrows wept together,

31:39 if I have eaten its produce without paying, ¹³ 

or caused the death ¹⁴  of its owners, ¹⁵ 

Jeremiah 22:13

Judgment on Jehoiakim

22:13 “‘Sure to be judged ¹⁶  is the king who builds his palace using injustice

and treats people unfairly while adding its upper rooms. ¹⁷ 

He makes his countrymen work for him for nothing.

He does not pay them for their labor.

Habakkuk 2:6-11

The Proud Babylonians are as Good as Dead

2:6 “But all these nations will someday taunt him ¹⁸ 

and ridicule him with proverbial sayings: ¹⁹ 

‘The one who accumulates what does not belong to him is as good as dead ²⁰ 

(How long will this go on?) ²¹  –

he who gets rich by extortion!’ ²² 

2:7 Your creditors will suddenly attack; ²³ 

those who terrify you will spring into action, ²⁴ 

and they will rob you. ²⁵ 

2:8 Because you robbed many countries, ²⁶ 

all who are left among the nations ²⁷  will rob you.

You have shed human blood

and committed violent acts against lands, cities, ²⁸  and those who live in them.

2:9 The one who builds his house by unjust gain is as good as dead. ²⁹ 

He does this so he can build his nest way up high

and escape the clutches of disaster. ³⁰ 

2:10 Your schemes will bring shame to your house.

Because you destroyed many nations, you will self-destruct. ³¹ 

2:11 For the stones in the walls will cry out,

and the wooden rafters will answer back. ³² 

[20:18]  ¹ tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.

[20:18]  ² tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.

[20:18]  ³ sn The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some mss have בּ (bet) preposition, making the translation easier; but this is evidence of a scribal correction.

[20:19]  ⁴ tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).

[20:19]  ⁵ tn The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.

[20:20]  ⁶ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ⁷ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ⁸ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[20:21]  ⁹ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ¹⁰ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[31:38]  ¹¹ sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.

[31:38]  ¹² sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.

[31:39]  ¹³ tn Heb “without silver.”

[31:39]  ¹⁴ tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.

[31:39]  ¹⁵ tn There is some debate over the meaning of בְּעָלֶיהָ (bÿ’aleyha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).

[22:13]  ¹⁶ sn Heb “Woe.” This particle is used in laments for the dead (cf., e.g., 1 Kgs 13:30; Jer 34:5) and as an introductory particle in indictments against a person on whom judgment is pronounced (cf., e.g., Isa 5:8, 11; Jer 23:1). The indictment is found here in vv. 13-17 and the announcement of judgment in vv. 18-19.

[22:13]  ¹⁷ tn Heb “Woe to the one who builds his house by unrighteousness and its upper rooms with injustice using his neighbor [= countryman] as a slave for nothing and not giving to him his wages.”

[2:6]  ¹⁸ tn Heb “Will not these, all of them, take up a taunt against him…?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

[2:6]  ¹⁹ tn Heb “and a mocking song, riddles, against him? And one will say.”

[2:6]  ²⁰ tn Heb “Woe [to] the one who increases [what is] not his.” The Hebrew term הוֹי (hoy, “woe,” “ah”) was used in funeral laments and carries the connotation of death.

[2:6]  ²¹ tn This question is interjected parenthetically, perhaps to express rhetorically the pain and despair felt by the Babylonians’ victims.

[2:6]  ²² tn Heb “and the one who makes himself heavy [i.e., wealthy] [by] debts.” Though only appearing in the first line, the term הוֹי (hoy) is to be understood as elliptical in the second line.

[2:7]  ²³ tn Heb “Will not your creditors suddenly rise up?” The rhetorical question assumes the response, “Yes, they will.” The present translation brings out the rhetorical force of the question by rendering it as an affirmation.

[2:7]  ²⁴ tn Heb “[Will not] the ones who make you tremble awake?”

[2:7]  ²⁵ tn Heb “and you will become their plunder.”

[2:8]  ²⁶ tn Or “nations.”

[2:8]  ²⁷ tn Or “peoples.”

[2:8]  ²⁸ tn Heb “because of the shed blood of humankind and violence against land, city.” The singular forms אֶרֶץ (’erets, “land”) and קִרְיָה (qiryah, “city”) are collective, referring to all the lands and cities terrorized by the Babylonians.

[2:9]  ²⁹ tn Heb “Woe [to] the one who profits unjustly by evil unjust gain for his house.” On the term הוֹי (hoy) see the note on the word “dead” in v. 6.

[2:9]  ³⁰ tn Heb “to place his nest in the heights in order to escape from the hand of disaster.”

[2:10]  ³¹ tn Heb “you planned shame for your house, cutting off many nations, and sinning [against] your life.”

[2:11]  ³² sn The house mentioned in vv. 9-10 represents the Babylonian empire, which became great through imperialism. Here the materials of this “house” (the stones in the walls, the wooden rafters) are personified as witnesses who testify that the occupants have built the house through wealth stolen from others.