Ayub 2:11-13

The Visit of Job’s Friends ¹ 

2:11 When Job’s three friends heard about all this calamity that had happened to him, each of them came from his own country ²  – Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite. ³  They met together ⁴  to come to show sympathy ⁵  for him and to console ⁶  him. 2:12 But when they gazed intently ⁷  from a distance but did not recognize ⁸  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ⁹  2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain ¹⁰  was very great. ¹¹ 

Mazmur 38:11

38:11 Because of my condition, ¹²  even my friends and acquaintances keep their distance; ¹³ 

my neighbors stand far away. ¹⁴ 

Amsal 19:7

19:7 All the relatives ¹⁵  of a poor person hate him; ¹⁶ 

how much more do his friends avoid him –

he pursues them ¹⁷  with words, but they do not respond. ¹⁸ 

Yeremia 51:9

51:9 Foreigners living there will say, ¹⁹ 

‘We tried to heal her, but she could not be healed.

Let’s leave Babylonia ²⁰  and each go back to his own country.

For judgment on her will be vast in its proportions.

It will be like it is piled up to heaven, stacked up into the clouds.’ ²¹ 

Matius 26:31

The Prediction of Peter’s Denial

26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:

‘I will strike the shepherd,

and the sheep of the flock will be scattered.’ ²² 

Matius 26:56

26:56 But this has happened so that ²³  the scriptures of the prophets would be fulfilled.” Then all the disciples left him and fled.

Matius 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ²⁴  to be crucified.” ²⁵ 

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

Wahyu 18:9-10

18:9 Then ²⁶  the kings of the earth who committed immoral acts with her and lived in sensual luxury ²⁷  with her will weep and wail for her when they see the smoke from the fire that burns her up. ²⁸  18:10 They will stand a long way off because they are afraid of her torment, and will say,

“Woe, woe, O great city,

Babylon the powerful city!

For in a single hour your doom ²⁹  has come!”

Wahyu 18:17-18

18:17 because in a single hour such great wealth has been destroyed!” ³⁰ 

And every ship’s captain, ³¹  and all who sail along the coast ³²  – seamen, and all who ³³  make their living from the sea, stood a long way off 18:18 and began to shout ³⁴  when they saw the smoke from the fire that burned her up, ³⁵  “Who is like the great city?”

[2:11]  ¹ sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

[2:11]  ² tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

[2:11]  ³ sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

[2:11]  ⁴ tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

[2:11]  ⁵ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

[2:11]  ⁶ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.

[2:12]  ⁷ tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.

[2:12]  ⁸ tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.

[2:12]  ⁹ tn Heb “they tossed dust skyward over their heads.”

[2:13]  ¹⁰ tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.

[2:13]  ¹¹ sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.

[38:11]  ¹² tn Or “wound,” or “illness.”

[38:11]  ¹³ tn Heb “stand [aloof].”

[38:11]  ¹⁴ tn Heb “and the ones near me off at a distance stand.”

[19:7]  ¹⁵ tn Heb “brothers,” but not limited only to male siblings in this context.

[19:7]  ¹⁶ tn Heb “hate him.” The verb שָׂנֵא (sane’) may be nuanced “reject” here (metonymy of effect, cf. CEV). The kind of “dislike” or “hatred” family members show to a poor relative is to have nothing to do with him (NIV “is shunned”). If relatives do this, how much more will the poor person’s friends do so.

[19:7]  ¹⁷ tn The direct object “them” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[19:7]  ¹⁸ tn Heb “not they.” The last line of the verse is problematic. The preceding two lines are loosely synonymous in their parallelism, but the third adds something like: “he pursues [them with] words, but they [do] not [respond].” Some simply say it is a corrupt remnant of a separate proverb and beyond restoration. The basic idea does make sense, though. The idea of his family and friends rejecting the poor person reveals how superficial they are, and how they make themselves scarce. Since they are far off, he has to look for them “with words” (adverbial accusative), that is, “send word” for help. But they “are nowhere to be found” (so NIV). The LXX reads “will not be delivered” in place of “not they” – clearly an attempt to make sense out of the cryptic phrase, and, in the process, showing evidence for that text.

[51:9]  ¹⁹ tn The words “Foreigners living there will say” are not in the text but are implicit from the third line. These words are generally assumed by the commentaries and are explicitly added in TEV and NCV which are attempting to clarify the text for the average reader.

[51:9]  ²⁰ tn Heb “Leave/abandon her.” However, it is smoother in the English translation to make this verb equivalent to the cohortative that follows.

[51:9]  ²¹ tn This is an admittedly very paraphrastic translation that tries to make the figurative nuance of the Hebrew original understandable for the average reader. The Hebrew text reads: “For her judgment [or punishment (cf. BDB 1078 s.v. מִשְׁפָּט 1.f) = ‘execution of judgment’] touches the heavens, and is lifted up as far as the clouds.” The figure of hyperbole or exaggeration is being used here to indicate the vastness of Babylon’s punishment which is the reason to escape (vv. 6, 9c). For this figure see Deut 1:28 in comparison with Num 13:28 and see also Deut 9:1. In both of the passages in Deut it refers to an exaggeration about the height of the walls of fortified cities. The figure also may be a play on Gen 11:4 where the nations gather in Babylon to build a tower that reaches to the skies. The present translation has interpreted the perfects here as prophetic because it has not happened yet or they would not be encouraging one another to leave and escape. For the idea here compare 50:16.

[26:31]  ²² sn A quotation from Zech 13:7.

[26:56]  ²³ tn Grk “But so that”; the verb “has happened” is implied.

[26:2]  ²⁴ tn Or “will be delivered up.”

[26:2]  ²⁵ sn See the note on crucified in 20:19.

[18:9]  ²⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[18:9]  ²⁷ tn On the term ἐστρηνίασεν (estrhniasen) BDAG 949 s.v. στρηνιάω states, “live in luxury, live sensually Rv 18:7. W. πορνεύειν vs. 9.”

[18:9]  ²⁸ tn Grk “from the burning of her.” For the translation “the smoke from the fire that burns her up,” see L&N 14.63.

[18:10]  ²⁹ tn Or “judgment,” condemnation,” “punishment.” BDAG 569 s.v. κρίσις 1.a.β states, “The word oft. means judgment that goes against a person, condemnation, and the sentence that follows…ἡ κ. σου your judgment Rv 18:10.”

[18:17]  ³⁰ tn On ἠρημώθη (hrhmwqh) L&N 20.41 states, “to suffer destruction, with the implication of being deserted and abandoned – ‘to be destroyed, to suffer destruction, to suffer desolation.’ ἐρημόομαι: μιᾷ ὥρᾳ ἠρημώθη ὁ τοσοῦτος πλοῦτος ‘such great wealth has been destroyed within a single hour’ Re 18:17.”

[18:17]  ³¹ tn On κυβερνήτης (kubernhth") BDAG 574 s.v. 1 states, “one who is responsible for the management of a ship, shipmaster, lit. Rv 18:17.”

[18:17]  ³² tn Or perhaps, “everyone who sails as a passenger.” On πλέων (plewn) BDAG 825 s.v. πλέω states, “πᾶς ὁ ἐπὶ τόπον πλέων everyone who sails to a place = seafarer, sea traveler…Rv 18:17. The vv.ll.…have led to various interpretations. Some render: everyone who sails along the coast…See EbNestle, Einführung in das Griech. NT 1909, 182; AFridrichsen, K. Hum. Vetensk.-Samf. i Upps. Årsb. ’43, 31 note ὁ ἐπίτοπον πλέων=one who sails occasionally, a passenger. – S. also IHeikel, StKr 106, ’34/’35, 317).”

[18:17]  ³³ tn Grk “and as many as.”

[18:18]  ³⁴ tn Here the imperfect ἔκραζον (ekrazon) has been translated ingressively.

[18:18]  ³⁵ tn Grk “from the burning of her, saying.” For the translation “the smoke from the fire that burned her up,” see L&N 14.63. Here the participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.