Bilangan 16:22

16:22 Then they threw themselves down with their faces to the ground ¹  and said, “O God, the God of the spirits of all people, ²  will you be angry with the whole community when only one man sins?” ³ 

Ayub 8:22

8:22 Those who hate you ⁴  will be clothed with shame, ⁵ 

and the tent of the wicked will be no more.”

Ayub 11:20

11:20 But the eyes of the wicked fail, ⁶ 

and escape ⁷  eludes them;

their one hope ⁸  is to breathe their last.” ⁹ 

Lukas 12:20

12:20 But God said to him, ‘You fool! This very night your life ¹⁰  will be demanded back from ¹¹  you, but who will get what you have prepared for yourself?’ ¹² 

[16:22]  ¹ sn It is Moses and Aaron who prostrate themselves; they have the good of the people at heart.

[16:22]  ² tn The expression “the God of the spirits of all humanity [flesh]” is somewhat difficult. The Hebrew text says אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר (’elohey harukhot lÿkhol-basar). This expression occurs in Num 27:16 again. It also occurs in some postbiblical texts, a fact which has prompted some scholars to conclude that it is a late addition. The words clearly show that Moses is interceding for the congregation. The appeal in the verse is that it is better for one man to die for the whole nation than the whole nation for one man (see also John 11:50).

[16:22]  ³ tn The verb is the Qal imperfect יֶחֱטָא (yekheta’); it refers to the sinful rebellion of Korah, but Moses is stating something of a principle: “One man sins, and will you be angry….” A past tense translation would assume that this is a preterite use of the imperfect (without vav [ו] consecutive).

[8:22]  ⁴ sn These verses show several points of similarity with the style of the Book of Psalms. “Those who hate you” and the “evil-doers” are fairly common words to describe the ungodly in the Psalms. “Those who hate you” are enemies of the righteous man because of the parallelism in the verse. By this line Bildad is showing Job that he and his friends are not among those who are his enemies, and that Job himself is really among the righteous. It is an appealing way to end the discourse. See further G. W. Anderson, “Enemies and Evil-doers in the Book of Psalms,” BJRL 48 (1965/66): 18-29.

[8:22]  ⁵ tn “Shame” is compared to a garment that can be worn. The “shame” envisioned here is much more than embarrassment or disgrace – it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29.

[11:20]  ⁶ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  ⁷ tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ⁸ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ⁹ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

[12:20]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “the things you have prepared, whose will they be?” The words “for yourself” are not in the Greek text, but are implied.