Ayub 11:13-19

11:13 “As for you, ¹  if you prove faithful, ² 

and if ³  you stretch out your hands toward him, ⁴ 

11:14 if ⁵  iniquity is in your hand – put it far away, ⁶ 

and do not let evil reside in your tents.

11:15 For ⁷  then you will lift up your face

without ⁸  blemish; ⁹ 

you will be securely established ¹⁰ 

and will not fear.

11:16 For you ¹¹  will forget your trouble; ¹² 

you will remember it

like water that ¹³  has flowed away.

11:17 And life ¹⁴  will be brighter ¹⁵  than the noonday;

though there be darkness, ¹⁶ 

it will be like the morning.

11:18 And you will be secure, because there is hope;

you will be protected ¹⁷ 

and will take your rest in safety.

11:19 You will lie down with ¹⁸  no one to make you afraid,

and many will seek your favor. ¹⁹ 

Ayub 21:11

21:11 They allow their children to run ²⁰  like a flock;

their little ones dance about.

Ayub 22:23

22:23 If you return to the Almighty, you will be built up; ²¹ 

if you remove wicked behavior far from your tent,

Ayub 42:12

42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.

Pengkhotbah 9:2-3

9:2 Everyone shares the same fate ²²  –

the righteous and the wicked,

the good and the bad, ²³ 

the ceremonially clean and unclean,

those who offer sacrifices and those who do not.

What happens to the good person, also happens to the sinner; ²⁴ 

what happens to those who make vows, also happens to those who are afraid to make vows.

9:3 This is the unfortunate fact ²⁵  about everything that happens on earth: ²⁶ 

the same fate awaits ²⁷  everyone.

In addition to this, the hearts of all people ²⁸  are full of evil,

and there is folly in their hearts during their lives – then they die. ²⁹ 

Yakobus 5:5

5:5 You have lived indulgently and luxuriously on the earth. You have fattened your hearts in a day of slaughter. ³⁰ 

Wahyu 18:7

18:7 As much as ³¹  she exalted herself and lived in sensual luxury, ³²  to this extent give her torment and grief because she said to herself, ³³  ‘I rule as queen and am no widow; I will never experience grief!’

[11:13]  ¹ tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ² tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ³ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ⁴ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[11:14]  ⁵ tn Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [WBC], 256).

[11:14]  ⁶ tn Many commentators follow the Vulgate and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the MT, but the MT is much more forceful – if you find sin in your hand, get rid of it.

[11:15]  ⁷ tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).

[11:15]  ⁸ tn For this use of the preposition מִן (min) see GKC 382 §119.w.

[11:15]  ⁹ tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.

[11:15]  ¹⁰ tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”

[11:16]  ¹¹ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

[11:16]  ¹² sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

[11:16]  ¹³ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

[11:17]  ¹⁴ tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.

[11:17]  ¹⁵ tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.

[11:17]  ¹⁶ tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.

[11:18]  ¹⁷ tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

[11:19]  ¹⁸ tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).

[11:19]  ¹⁹ tn Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 225-41.

[21:11]  ²⁰ tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.

[22:23]  ²¹ tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [tÿ’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”

[9:2]  ²² tn Heb “all things just as to everyone, one fate.”

[9:2]  ²³ tc The MT reads simply “the good,” but the Greek versions read “the good and the bad.” In contrast to the other four pairs in v. 2 (“the righteous and the wicked,” “those who sacrifice, and those who do not sacrifice,” “the good man…the sinner,” and “those who make vows…those who are afraid to make vows”), the MT has a triad in the second line: לַטּוֹב וְלַטָּהוֹר וְלַטָּמֵא (lattov vÿlattahor vÿlattame’, “the good, and the clean, and the unclean”). This reading in the Leningrad Codex (ca. a.d. 1008) – the basis of the BHS and BHK publications of the MT – is also supported by the Ben Asher text of the First Rabbinic Bible (“the Soncino Bible”) published in a.d. 1488-94. On the other hand, the Greek version in B (Aquila) has two pairs: τῷ ἀγαθῷ καὶ τῷ κακῷ, καὶ τῷ καθαρῷ καὶ τῷ ἀκαθάρτῳ (“the good and the bad, and the clean and the unclean”). Either Aquila inserted καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to fill out a pair and to create six parallel pairs in v. 2, or Aquila reflects an early Hebrew textual tradition tradition of לַטּוֹב וְלַרָע (lattov vÿlara’, “the good and the bad”). Since Aquila is well known for his commitment to a literal – at times even a mechanically wooden – translation of the Hebrew, with no room for improvisation, it is more than likely that Aquila is reflecting an authentic Hebrew textual tradition. Aquila dates to a.d. 130, while the Leningrad Codex dates to a.d. 1008; therefore, the Vorlage of Aquila might have been the original Hebrew textual tradition, being much earlier than the MT of the Leningrad Codex. The alternate textual tradition of Aquila is also seen in the Syriac and Latin versions (but these are dependent upon the Greek = Aquila). On the other hand, the editors of BHK and BHS suggest that the presence of the anomalous לַטּוֹב was an addition to the Hebrew text, and should be deleted. They also suggest that the Greek pair τῷ ἀγαθῷ καὶ τῷ κακῷ (tw agaqw kai tw kakw, “the good and the bad”) does not reflect an alternate textual tradition, but that their Vorlage contained only לַטּוֹב: the Greek version intentionally added καὶ τῷ κακῷ (kai tw kakw, “and the bad”) to create a pair. The English versions are divided. Several follow the Greek: “the good and the bad, the clean and the unclean” (NEB, NAB, RSV, NRSV, NIV, Moffatt, NLT). Others follow the Hebrew: “the good and the clean and the unclean” (KJV, ASV, MLB, NJPS). None, however, delete “the good” (לַטּוֹב) as suggested by the BHK and BHS editors. If the shorter text were original, the addition of καὶ τῷ κακῷ would be intentional. If the longer text were original, the omission of וְלַרָע (“and the bad”) could have caused by unintentional homoioarcton (“similar beginning”) in the three-fold repetition of לט in וְלַרָע וְלַטָּהוֹר וְלַטָּמֵא לַטּוֹב (lattov vÿlara’ vÿlattahor vÿlattame’, “the good and the bad, the clean and the unclean”). The term וְלַרָע (“and the bad”) was accidentally omitted when a scribe skipped from the first occurrence of לט in לַטּוֹב to its second occurrence in the word וְלַטָּהוֹר (“the clean”).

[9:2]  ²⁴ tn Heb “As is the good (man), so is the sinner.”

[9:3]  ²⁵ tn Heb “evil.”

[9:3]  ²⁶ tn Heb “under the sun.”

[9:3]  ²⁷ tn The term “awaits” does not appear in the Hebrew text, but is supplied in the translation for smoothness and stylistic reasons.

[9:3]  ²⁸ tn Heb “also the heart of the sons of man.” Here “heart” is a collective singular.

[9:3]  ²⁹ tn Heb “and after that [they go] to [the place of] the dead.”

[5:5]  ³⁰ sn James’ point seems to be that instead of seeking deliverance from condemnation, they have defied God’s law (fattened your hearts) and made themselves more likely objects of his judgment (in a day of slaughter).

[18:7]  ³¹ tn “As much as” is the translation of ὅσα (Josa).

[18:7]  ³² tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:7]  ³³ tn Grk “said in her heart,” an idiom for saying something to oneself.