Ayub 11:20

11:20 But the eyes of the wicked fail, ¹ 

and escape ²  eludes them;

their one hope ³  is to breathe their last.” ⁴ 

Ayub 13:16

13:16 Moreover, this will become my deliverance,

for no godless person would come before him. ⁵ 

Ayub 15:34

15:34 For the company of the godless is barren, ⁶ 

and fire ⁷  consumes the tents of those who accept bribes. ⁸ 

Ayub 18:14

18:14 He is dragged from the security of his tent, ⁹ 

and marched off ¹⁰  to the king ¹¹  of terrors.

Ayub 20:5

20:5 that the elation of the wicked is brief, ¹² 

the joy of the godless ¹³  lasts but a moment. ¹⁴ 

Ayub 27:8-10

27:8 For what hope does the godless have when he is cut off, ¹⁵ 

when God takes away his life? ¹⁶ 

27:9 Does God listen to his cry

when distress overtakes him?

27:10 Will he find delight ¹⁷  in the Almighty?

Will he call out to God at all times?

Ayub 36:13

36:13 The godless at heart ¹⁸  nourish anger, ¹⁹ 

they do not cry out even when he binds them.

Amsal 10:28

10:28 The hope ²⁰  of the righteous is joy,

but the expectation of the wicked will remain unfulfilled. ²¹ 

Amsal 12:7

12:7 The wicked are overthrown ²²  and perish, ²³ 

but the righteous household ²⁴  will stand.

Yesaya 33:14

33:14 Sinners are afraid in Zion;

panic ²⁵  grips the godless. ²⁶ 

They say, ²⁷  ‘Who among us can coexist with destructive fire?

Who among us can coexist with unquenchable ²⁸  fire?’

Ratapan 3:18

3:18 So I said, “My endurance has expired;

I have lost all hope of deliverance ²⁹  from the Lord.”

Matius 24:51

24:51 and will cut him in two, ³⁰  and assign him a place with the hypocrites, where there will be weeping and gnashing of teeth.

Lukas 12:1-2

Fear God, Not People

12:1 Meanwhile, ³¹  when many thousands of the crowd had gathered so that they were trampling on one another, Jesus ³²  began to speak first to his disciples, “Be on your guard against ³³  the yeast of the Pharisees, ³⁴  which is hypocrisy. ³⁵  12:2 Nothing is hidden ³⁶  that will not be revealed, ³⁷  and nothing is secret that will not be made known.

[11:20]  ¹ 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]  ² tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ³ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ⁴ 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.

[13:16]  ⁵ sn The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.

[15:34]  ⁶ 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]  ⁷ sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ⁸ 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.

[18:14]  ⁹ tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.

[18:14]  ¹⁰ tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

[18:14]  ¹¹ sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.

[20:5]  ¹² tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

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

[20:5]  ¹⁴ 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.

[27:8]  ¹⁵ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ¹⁶ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[27:10]  ¹⁷ tn See the note on 22:26 where the same verb is employed.

[36:13]  ¹⁸ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ¹⁹ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[10:28]  ²⁰ sn This proverb contrasts the hopes of the righteous and the wicked. The righteous will see their hopes fulfilled. The saying is concerned with God’s justice. The words תּוֹחֶלֶת (tokhelet, from יָחַל, yakhal) and תִּקְוַת (tiqvat, from קָוָה, qavah) are synonyms, both emphasizing eager expectations, longings, waiting in hope.

[10:28]  ²¹ tn Heb “will perish”; NAB “comes to nought.”

[12:7]  ²² sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.

[12:7]  ²³ tn Heb “and they are not.”

[12:7]  ²⁴ tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”

[33:14]  ²⁵ tn Or “trembling” (ASV, NAB, NASB, NIV, NRSV); NLT “shake with fear.”

[33:14]  ²⁶ tn Or “the defiled”; TEV “The sinful people of Zion”; NLT “The sinners in Jerusalem.”

[33:14]  ²⁷ tn The words “they say” are supplied in the translation for clarification.

[33:14]  ²⁸ tn Or “perpetual”; or “everlasting” (KJV, ASV, NAB, NIV, NRSV).

[3:18]  ²⁹ tn Heb “and my hope from the Lord.” The hope is for deliverance. The words, “I have lost all…” have been supplied in the translation in order to clarify the Hebrew idiom for the English reader.

[24:51]  ³⁰ tn The verb διχοτομέω (dicotomew) means to cut an object into two parts (L&N 19.19). This is an extremely severe punishment compared to the other two later punishments. To translate it simply as “punish” is too mild. If taken literally this servant is dismembered, although it is possible to view the stated punishment as hyperbole (L&N 38.12).

[12:1]  ³¹ tn The phrase ἐν οἷς (en Jois) can be translated “meanwhile.”

[12:1]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:1]  ³³ tn According to L&N 27.59, “to pay attention to, to keep on the lookout for, to be alert for, to be on your guard against.” This is another Lukan present imperative calling for constant vigilance.

[12:1]  ³⁴ sn See the note on Pharisees in 5:17.

[12:1]  ³⁵ sn The pursuit of popularity can lead to hypocrisy, if one is not careful.

[12:2]  ³⁶ tn Or “concealed.”

[12:2]  ³⁷ sn I.e., be revealed by God. The passive voice verbs here (“be revealed,” be made known”) see the revelation as coming from God. The text is both a warning about bad things being revealed and an encouragement that good things will be made known, though the stress with the images of darkness and what is hidden in vv. 2-3 is on the attempt to conceal.