Ayub 13:25

13:25 Do you wish to torment ¹  a windblown ²  leaf

and chase after dry chaff? ³ 

Yesaya 40:24

40:24 Indeed, they are barely planted;

yes, they are barely sown;

yes, they barely take root in the earth,

and then he blows on them, causing them to dry up,

and the wind carries them away like straw.

Yeremia 13:24

13:24 “The Lord says, ⁴ 

‘That is why I will scatter your people ⁵  like chaff

that is blown away by a desert wind. ⁶ 

[13:25]  ¹ tn The verb תַּעֲרוֹץ (ta’arots, “you torment”) is from עָרַץ (’arats), which usually means “fear; dread,” but can also mean “to make afraid; to terrify” (Isa 2:19,21). The imperfect is here taken as a desiderative imperfect: “why do you want to”; but it could also be a simple future: “will you torment.”

[13:25]  ² tn The word נִדָּף (niddaf) is “driven” from the root נָדַף (nadaf, “drive”). The words “by the wind” or the interpretation “windblown” has to be added for the clarification. Job is comparing himself to this leaf (so an implied comparison, called hypocatastasis) – so light and insubstantial that it is amazing that God should come after him. Guillaume suggests that the word is not from this root, but from a second root נָדַף (nadaf), cognate to Arabic nadifa, “to dry up” (A. Guillaume, “A Note on Isaiah 19:7,” JTS 14 [1963]: 382-83). But as D. J. A. Clines notes (Job [WBC], 283), a dried leaf is a driven leaf – a point Guillaume allows as he says there is ambiguity in the term.

[13:25]  ³ tn The word קַשׁ (qash) means “chaff; stubble,” or a wisp of straw. It is found in Job 41:20-21 for that which is so worthless and insignificant that it is hardly worth mentioning. If dried up or withered, it too will be blown away in the wind.

[13:24]  ⁴ tn The words, “The Lord says” are not in the text at this point. The words “an oracle of the Lord” does, however, occur in the middle of the next verse and it is obvious the Lord is the speaker. The words have been moved up from the next verse to enhance clarity.

[13:24]  ⁵ tn Heb “them.” This is another example of the rapid shift in pronouns seen several times in the book of Jeremiah. The pronouns in the preceding and the following are second feminine singular. It might be argued that “them” goes back to the “flock”/“sheep” in v. 20, but the next verse refers the fate described here to “you” (feminine singular). This may be another example of the kind of metaphoric shifts in referents discussed in the notes on 13:20 above. Besides, it would sound a little odd in the translation to speak of scattering one person like chaff.

[13:24]  ⁶ sn Compare the threat using the same metaphor in Jer 4:11-12.