Ayub 8:12-13

8:12 While they are still beginning to flower ¹ 

and not ripe for cutting, ² 

they can wither away ³ 

faster ⁴  than any grass! ⁵ 

8:13 Such is the destiny ⁶  of all who forget God;

the hope of the godless ⁷  perishes,

Ayub 20:5-8

20:5 that the elation of the wicked is brief, ⁸ 

the joy of the godless ⁹  lasts but a moment. ¹⁰ 

20:6 Even though his stature ¹¹  reaches to the heavens

and his head touches the clouds,

20:7 he will perish forever, like his own excrement; ¹² 

those who used to see him will say, ‘Where is he?’

20:8 Like a dream he flies away, never again to be found, ¹³ 

and like a vision of the night he is put to flight.

[8:12]  ¹ tn The word has been traditionally translated “greenness” (so KJV, ASV), but some modern commentators argue for “in flower.” The word is found only in Song 6:11 (where it may be translated “blossoms”). From the same root is אָבִיב (’aviv, “fresh young ears of barley”). Here the word refers to the plant that is still in its early stages of flowering. It should not be translated to suggest the plant is flowering (cf. NRSV), but translating as if the plant is green (so NASB) is also problematic.

[8:12]  ² sn The idea is that as the plant begins to flower, but before it is to be cut down, there is no sign of withering or decay in it. But if the water is withdrawn, it will wither sooner than any other herb. The point Bildad will make of this is that when people rebel against God and his grace is withheld, they perish more swiftly than the water reed.

[8:12]  ³ tn The imperfect verb here is the modal use of potential, “can wither away” if the water is not there.

[8:12]  ⁴ tn Heb “before.”

[8:12]  ⁵ tn The LXX interprets the line: “does not any herb wither before it has received moisture?”

[8:13]  ⁶ tn The word אָרְחוֹת (’orkhot) means “ways” or “paths” in the sense of tracks of destiny or fate. The word דֶּרֶךְ (derekh, “way, road, path”) is used in a similar way (Isa 40:27; Ps 37:5). However, many commentators emend the text to read אַחֲרִית (’akharit, “end”) in harmony with the LXX. But Prov 1:19 (if not emended as well) confirms the primary meaning here without changing the text (see D. J. A. Clines, Job [WBC], 199).

[8:13]  ⁷ tn The word חָנֵף (khanef) is often translated “hypocrite.” But the root verb means “to be profane,” and this would be done by idolatry or bloodshed. It describes an irreligious person, a godless person. In Dan 11:32 the word seems to mean “make someone pagan.” The word in this verse is parallel to “those who forget God.”

[20:5]  ⁸ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ⁹ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ¹⁰ 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.

[20:6]  ¹¹ tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.

[20:7]  ¹² tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

[20:8]  ¹³ tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.