Job 4:7

4:7 Call to mind now: ¹ 

Who, ²  being innocent, ever perished? ³ 

And where were upright people ⁴  ever destroyed? ⁵ 

Job 8:3-4

8:3 Does God pervert ⁶  justice? ⁷ 

Or does the Almighty pervert ⁸  what is right?

8:4 If ⁹  your children sinned against him,

he gave them over ¹⁰  to the penalty ¹¹  of their sin.

Job 15:5-6

15:5 Your sin inspires ¹²  your mouth;

you choose the language ¹³  of the crafty. ¹⁴ 

15:6 Your own mouth condemns ¹⁵  you, not I;

your own lips testify against ¹⁶  you.

Job 20:18-19

20:18 He gives back the ill-gotten gain ¹⁷ 

without assimilating it; ¹⁸ 

he will not enjoy the wealth from his commerce. ¹⁹ 

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

he has seized a house which he did not build. ²¹ 

Job 21:27-28

Futile Words, Deceptive Answers

21:27 “Yes, I know what you are thinking, ²² 

the schemes ²³  by which you would wrong me. ²⁴ 

21:28 For you say,

‘Where now is the nobleman’s house, ²⁵ 

and where are the tents in which the wicked lived?’ ²⁶ 

Luke 13:1-5

A Call to Repent

13:1 Now ²⁷  there were some present on that occasion who told him about the Galileans whose blood Pilate had mixed with their sacrifices. ²⁸  13:2 He ²⁹  answered them, “Do you think these Galileans were worse sinners ³⁰  than all the other Galileans, because they suffered these things? 13:3 No, I tell you! But unless you repent, ³¹  you will all perish as well! ³²  13:4 Or those eighteen who were killed ³³  when the tower in Siloam fell on them, ³⁴  do you think they were worse offenders than all the others who live in Jerusalem? ³⁵  13:5 No, I tell you! But unless you repent ³⁶  you will all perish as well!” ³⁷ 

[4:7]  ¹ sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.

[4:7]  ² tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed….” (GKC 442 §136.c).

[4:7]  ³ tn The perfect verb in this line has the nuance of the past tense to express the unique past – the uniqueness of the action is expressed with “ever” (“who has ever perished”).

[4:7]  ⁴ tn The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.

[4:7]  ⁵ tn The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”

[8:3]  ⁶ tn The Piel verb יְעַוֵּת (yÿ’avvet) means “to bend; to cause to swerve from the norm; to deviate; to pervert.” The LXX renders the first colon as “will the Lord be unjust when he judges?”

[8:3]  ⁷ tn The first word is מִשְׁפָּת (mishpat, “justice”). It can mean an act of judgment, place of judgment, or what is just, that is, the outcome of the decision. It basically describes an umpire’s decision. The parallel word is צֶדֶק (tsedeq, “righteousness,” or “what is right”). The basic idea here is that which conforms to the standard, what is right. See S. H. Scholnick, “The Meaning of Mishpat in the Book of Job,” JBL 101 (1982): 521-29.

[8:3]  ⁸ tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read יְעַוֵּה (yÿ’avveh) instead; this would mean “to cause someone to deviate,” for the root means “to bend.” The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making.

[8:4]  ⁹ tn The AV and RV take the protasis down to the middle of v. 6. The LXX changes the “if” at the beginning of v. 5 to “then” and makes that verse the apodosis. If the apodosis comes in the second half of v. 4, then v. 4 would be a complete sentence (H. H. Rowley, Job [NCBC], 71; A. B. Davidson, Job, 60). The particle אִם (’im) has the sense of “since” in this section.

[8:4]  ¹⁰ tn The verb is a Piel preterite with a vav (ו) consecutive. The ו (vav) need not be translated if the second half of the verse is the apodosis of the first – since they sinned…he did this. The verb שִׁלֵּחַ (shilleakh) means “to expel; to thrust out” normally; here the sense of “deliver up” or “deliver over” fits the sentence well. The verse is saying that sin carries its own punishment, and so God merely delivered the young people over to it.

[8:4]  ¹¹ tn Heb “into the hand of their rebellion.” The word “hand” often signifies “power.” The rebellious acts have the power to destroy, and so that is what happened – according to Bildad. Bildad’s point is that Job should learn from what happened to his family.

[15:5]  ¹² tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

[15:5]  ¹³ tn Heb “tongue.”

[15:5]  ¹⁴ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

[15:6]  ¹⁵ tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

[15:6]  ¹⁶ tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

[20:18]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[21:27]  ²² tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him.

[21:27]  ²³ tn For the meaning of this word, and its root זָמַם (zamam), see Job 17:11. It usually means the “plans” or “schemes” that are concocted against someone.

[21:27]  ²⁴ tn E. Dhorme (Job, 321) distinguishes the verb חָמַס (khamas) from the noun for “violence.” He proposes a meaning of “think, imagine”: “and the ideas you imagined about me.”

[21:28]  ²⁵ sn The question implies the answer will be “vanished” or “gone.”

[21:28]  ²⁶ tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.

[13:1]  ²⁷ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:1]  ²⁸ sn This is an event that otherwise is unattested, though several events similar to it are noted in Josephus (J. W. 2.9.2-4 [2.169-177]; Ant. 13.13.5 [13.372-73], 18.3.1-2 [18.55-62]; 18.4.1 [18.85-87]). It would have caused a major furor.

[13:2]  ²⁹ tn Grk “And he.” Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[13:2]  ³⁰ sn Jesus did not want his hearers to think that tragedy was necessarily a judgment on these people because they were worse sinners.

[13:3]  ³¹ sn Jesus was stressing that all stand at risk of death, if they do not repent and receive life.

[13:3]  ³² tn Or “you will all likewise perish,” but this could be misunderstood to mean that they would perish by the same means as the Galileans. Jesus’ point is that apart from repentance all will perish.

[13:4]  ³³ tn Grk “on whom the tower in Siloam fell and killed them.” This relative clause embedded in a prepositional phrase is complex in English and has been simplified to an adjectival and a temporal clause in the translation.

[13:4]  ³⁴ sn Unlike the previous event, when the tower in Siloam fell on them, it was an accident of fate. It raised the question, however, “Was this a judgment?”

[13:4]  ³⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:5]  ³⁶ sn Jesus’ point repeats v. 3. The circumstances make no difference. All must deal with the reality of what death means.

[13:5]  ³⁷ tn Grk “similarly.”