Job 4:8-11

4:8 Even as I have seen, ¹  those who plow ²  iniquity ³ 

and those who sow trouble reap the same. ⁴ 

4:9 By the breath ⁵  of God they perish, ⁶ 

and by the blast ⁷  of his anger they are consumed.

4:10 There is ⁸  the roaring of the lion ⁹ 

and the growling ¹⁰  of the young lion,

but the teeth of the young lions are broken. ¹¹ 

4:11 The mighty lion ¹²  perishes ¹³  for lack of prey,

and the cubs of the lioness ¹⁴  are scattered.

Job 5:3-5

5:3 I myself ¹⁵  have seen the fool ¹⁶  taking root,

but suddenly I cursed his place of residence. ¹⁷ 

5:4 His children are far ¹⁸  from safety,

and they are crushed ¹⁹  at the place where judgment is rendered, ²⁰ 

nor is there anyone to deliver them. ²¹ 

5:5 The hungry ²²  eat up his harvest, ²³ 

and take it even from behind the thorns, ²⁴ 

and the thirsty ²⁵  swallow up ²⁶  their fortune. ²⁷ 

Job 8:3-6

8:3 Does God pervert ²⁸  justice? ²⁹ 

Or does the Almighty pervert ³⁰  what is right?

8:4 If ³¹  your children sinned against him,

he gave them over ³²  to the penalty ³³  of their sin.

8:5 But ³⁴  if you will look ³⁵  to God,

and make your supplication ³⁶  to the Almighty,

8:6 if you become ³⁷  pure ³⁸  and upright, ³⁹ 

even now he will rouse himself ⁴⁰  for you,

and will restore ⁴¹  your righteous abode. ⁴² 

Job 15:20-35

15:20 All his days ⁴³  the wicked man suffers torment, ⁴⁴ 

throughout the number of the years

that ⁴⁵  are stored up for the tyrant. ⁴⁶ 

15:21 Terrifying sounds fill ⁴⁷  his ears;

in a time of peace marauders ⁴⁸  attack him.

15:22 He does not expect ⁴⁹  to escape from darkness; ⁵⁰ 

he is marked for the sword; ⁵¹ 

15:23 he wanders about – food for vultures; ⁵² 

he knows that the day of darkness is at hand. ⁵³ 

15:24 Distress and anguish ⁵⁴  terrify him;

they prevail against him

like a king ready to launch an attack, ⁵⁵ 

15:25 for he stretches out his hand against God, ⁵⁶ 

and vaunts himself ⁵⁷  against the Almighty,

15:26 defiantly charging against him ⁵⁸ 

with a thick, strong shield! ⁵⁹ 

15:27 Because he covered his face with fat, ⁶⁰ 

and made ⁶¹  his hips bulge with fat, ⁶² 

15:28 he lived in ruined towns ⁶³ 

and in houses where ⁶⁴  no one lives,

where they are ready to crumble into heaps. ⁶⁵ 

15:29 He will not grow rich,

and his wealth will not endure,

nor will his possessions ⁶⁶  spread over the land.

15:30 He will not escape the darkness; ⁶⁷ 

a flame will wither his shoots

and he will depart

by the breath of God’s mouth. ⁶⁸ 

15:31 Let him not trust in what is worthless, ⁶⁹ 

deceiving himself;

for worthlessness will be his reward. ⁷⁰ 

15:32 Before his time ⁷¹  he will be paid in full, ⁷² 

and his branches will not flourish. ⁷³ 

15:33 Like a vine he will let his sour grapes fall, ⁷⁴ 

and like an olive tree

he will shed his blossoms. ⁷⁵ 

15:34 For the company of the godless is barren, ⁷⁶ 

and fire ⁷⁷  consumes the tents of those who accept bribes. ⁷⁸ 

15:35 They conceive ⁷⁹  trouble and bring forth evil;

their belly ⁸⁰  prepares deception.”

Job 20:5

20:5 that the elation of the wicked is brief, ⁸¹ 

the joy of the godless ⁸²  lasts but a moment. ⁸³ 

Job 20:29

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ⁸⁴  from God.”

Luke 5:22

5:22 When Jesus perceived ⁸⁵  their hostile thoughts, ⁸⁶  he said to them, ⁸⁷  “Why are you raising objections ⁸⁸  within yourselves?

[4:8]  ¹ tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this.

[4:8]  ² sn The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.

[4:8]  ³ tn The LXX renders this with a plural “barren places.”

[4:8]  ⁴ tn Heb “reap it.”

[4:9]  ⁵ tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.

[4:9]  ⁶ sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).

[4:9]  ⁷ tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).

[4:10]  ⁸ tn “There is” has been supplied to make a smoother translation out of the clauses.

[4:10]  ⁹ sn Eliphaz takes up a new image here to make the point that the wicked are destroyed – the breaking up and scattering of a den of lions. There are several words for “lion” used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them (Job [WBC], 109, 110, which records some bibliography of those who have tried to work on the etymologies and meanings). The first is אַרְיֵה (’aryeh) the generic term for “lion.” It is followed by שַׁחַל (shakhal) which, like כְּפִיר (kÿfir), is a “young lion.” Some have thought that the שַׁחַל (shakhal) is a lion-like animal, perhaps a panther or leopard. KBL takes it by metathesis from Arabic “young one.” The LXX for this verse has “the strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.”

[4:10]  ¹⁰ tn Heb “voice.”

[4:10]  ¹¹ tn The verb belongs to the subject “teeth” in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [NCBC], 46-47).

[4:11]  ¹² tn The word לַיִשׁ (layish) traditionally rendered “strong lion,” occurs only here and in Prov 30:30 and Isa 30:6. It has cognates in several of the Semitic languages, and so seems to indicate lion as king of the beasts.

[4:11]  ¹³ tn The form of the verb is the Qal active participle; it stresses the characteristic action of the verb as if a standard universal truth.

[4:11]  ¹⁴ tn The text literally has “sons of the lioness.”

[5:3]  ¹⁵ tn The use of the pronoun here adds emphasis to the subject of the sentence (see GKC 437 §135.a).

[5:3]  ¹⁶ tn This word is אֱוִיל (’evil), the same word for the “senseless man” in the preceding verse. Eliphaz is citing an example of his principle just given – he saw such a fool for a brief while appearing to prosper (i.e., taking root).

[5:3]  ¹⁷ tn A. B. Davidson argues that the verse does not mean that Eliphaz cursed his place during his prosperity. This line is metonymical (giving the effect). God judged the fool and his place was ruined; consequently, Eliphaz pronounced it accursed of God (see A. B. Davidson, Job, 36). Many emend the verb slightly to read “and it was suddenly cursed” (וַיֻּכַב [vayyukhav] instead of וָאֶקּוֹב [va’eqqov]; see H. H. Rowley, Job [NCBC], 51).

[5:4]  ¹⁸ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ¹⁹ tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ²⁰ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ²¹ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[5:5]  ²² sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.

[5:5]  ²³ tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.

[5:5]  ²⁴ tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.

[5:5]  ²⁵ tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).

[5:5]  ²⁶ tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.

[5:5]  ²⁷ tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.

[8:3]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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.

[8:5]  ³⁴ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ³⁵ tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ³⁶ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[8:6]  ³⁷ tn A verb form needs to be supplied here. Bildad is not saying to Job, “If you are pure [as you say you are].” Bildad is convinced that Job is a sinner. Therefore, “If you become pure” makes more sense here.

[8:6]  ³⁸ tn Or “innocent” (i.e., acquitted).

[8:6]  ³⁹ tn Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the LXX.

[8:6]  ⁴⁰ tn The verb יָעִיר (ya’ir, “rouse, stir up”) is a strong anthropomorphism. The LXX has “he will answer your prayer” (which is probably only the LXX’s effort to avoid the anthropomorphism [D. J. A. Clines, Job (WBC), 198]). A reading of “watch over you” has been adopted because of parallel texts (see H. L. Ginsberg, “Two North Canaanite Letters from Ugarit,” BASOR 72 [1938]: 18-19; and H. N. Richardson, “A Ugaritic Letter of a King to His Mother,” JBL 66 [1947]: 321-24). Others suggest “his light will shine on you” or “he will bestow health on you.” But the idea of “awake” is common enough in the Bible to be retained here.

[8:6]  ⁴¹ tn The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.”

[8:6]  ⁴² tn The construct נְוַת (nÿvat) is feminine; only the masculine occurs in Hebrew. But the meaning “abode of your righteousness” is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation “rightful habitation” would mean “the habitation that you deserve” – if you are righteous.

[15:20]  ⁴³ tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).

[15:20]  ⁴⁴ tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.

[15:20]  ⁴⁵ tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”

[15:20]  ⁴⁶ tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.

[15:21]  ⁴⁷ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ⁴⁸ tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

[15:22]  ⁴⁹ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

[15:22]  ⁵⁰ sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

[15:22]  ⁵¹ tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

[15:23]  ⁵² tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

[15:23]  ⁵³ tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

[15:24]  ⁵⁴ tn If “day and darkness” are added to this line, then this verse is made into a tri-colon – the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.”

[15:24]  ⁵⁵ tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127).

[15:25]  ⁵⁶ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ⁵⁷ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[15:26]  ⁵⁸ tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God.

[15:26]  ⁵⁹ tn Heb “with the thickness of the bosses of his shield.” The bosses are the convex sides of the bucklers, turned against the foe. This is a defiant attack on God.

[15:27]  ⁶⁰ sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.

[15:27]  ⁶¹ tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.

[15:27]  ⁶² tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

[15:28]  ⁶³ sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).

[15:28]  ⁶⁴ tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.

[15:28]  ⁶⁵ tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.

[15:29]  ⁶⁶ tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (mÿnolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deuteronomy 23:26 [25].

[15:30]  ⁶⁷ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

[15:30]  ⁶⁸ tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).

[15:31]  ⁶⁹ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

[15:31]  ⁷⁰ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

[15:32]  ⁷¹ tn Heb “before his day.”

[15:32]  ⁷² tn Those who put the last colon of v. 31 with v. 32 also have to change the verb תִּמָּלֵא (timmale’, “will be fulfilled”). E. Dhorme (Job, 225) says, “a mere glance at the use of yimmal…abundantly proves that the original text had timmal (G, Syr., Vulg), which became timmale’ through the accidental transposition of the ‘alep of bÿsi’o…in verse 31….” This, of course, is possible, if all the other changes up to now are granted. But the meaning of a word elsewhere in no way assures it should be the word here. The LXX has “his harvest shall perish before the time,” which could translate any number of words that might have been in the underlying Hebrew text. A commercial metaphor is not out of place here, since parallelism does not demand that the same metaphor appear in both lines.

[15:32]  ⁷³ tn Now, in the second half of the verse, the metaphor of a tree with branches begins.

[15:33]  ⁷⁴ tn The verb means “to treat violently” or “to wrong.” It indicates that the vine did not nourish the grapes well enough for them to grow, and so they dry up and drop off.

[15:33]  ⁷⁵ sn The point is that like the tree the wicked man shows signs of life but produces nothing valuable. The olive tree will have blossoms in the years that it produces no olives, and so eventually drops the blossoms.

[15:34]  ⁷⁶ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ⁷⁷ sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ⁷⁸ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[15:35]  ⁷⁹ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

[15:35]  ⁸⁰ tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

[20:5]  ⁸¹ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ⁸² tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ⁸³ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[20:29]  ⁸⁴ tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).

[5:22]  ⁸⁵ sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.

[5:22]  ⁸⁶ tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.

[5:22]  ⁸⁷ tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.

[5:22]  ⁸⁸ tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”