Ayub 30:3-4

30:3 gaunt ¹  with want and hunger,

they would gnaw ²  the parched land,

in former time desolate and waste. ³ 

30:4 By the brush ⁴  they would gather ⁵  herbs from the salt marshes, ⁶ 

and the root of the broom tree was their food.

Kejadian 4:12

4:12 When you try to cultivate ⁷  the

ground it will no longer yield ⁸  its best ⁹  for you. You will be a homeless wanderer ¹⁰  on the earth.”

Mazmur 59:15

59:15 They wander around looking for something to eat;

they refuse to sleep until they are full. ¹¹ 

Mazmur 109:10

109:10 May his children ¹²  roam around begging,

asking for handouts as they leave their ruined home! ¹³ 

Ratapan 5:6

5:6 We have submitted ¹⁴  to Egypt and Assyria

in order to buy food to eat. ¹⁵ 

Ratapan 5:9

5:9 At the risk ¹⁶  of our lives ¹⁷  we get our food ¹⁸ 

because robbers lurk ¹⁹  in the countryside. ²⁰ 

Ibrani 11:37-38

11:37 They were stoned, sawed apart, ²¹  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated 11:38 (the world was not worthy of them); they wandered in deserts and mountains and caves and openings in the earth.

[30:3]  ¹ tn This word, גַּלְמוּד (galmud), describes something as lowly, desolate, bare, gaunt like a rock.

[30:3]  ² tn The form is the plural participle with the definite article – “who gnaw.” The article, joined to the participle, joins on a new statement concerning a preceding noun (see GKC 404 §126.b).

[30:3]  ³ tn The MT has “yesterday desolate and waste.” The word “yesterday” (אֶמֶשׁ, ’emesh) is strange here. Among the proposals for אֶמֶשׁ (’emesh), Duhm suggested יְמַשְּׁשׁוּ (yÿmashÿshu, “they grope”), which would require darkness; Pope renders “by night,” instead of “yesterday,” which evades the difficulty; and Fohrer suggested with more reason אֶרֶץ (’erets), “a desolate and waste land.” R. Gordis (Job, 331) suggests יָמִישׁוּ / יָמֻשׁוּ (yamishu/yamushu), “they wander off.”

[30:4]  ⁴ tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes.

[30:4]  ⁵ tn Here too the form is the participle with the article.

[30:4]  ⁶ tn Heb “gather mallow,” a plant which grows in salt marshes.

[4:12]  ⁷ tn Heb “work.”

[4:12]  ⁸ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ⁹ tn Heb “its strength.”

[4:12]  ¹⁰ tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[59:15]  ¹¹ tn Heb “if they are not full, they stay through the night.”

[109:10]  ¹² tn Or “sons.”

[109:10]  ¹³ tn Heb “and roaming, may his children roam and beg, and seek from their ruins.” Some, following the LXX, emend the term וְדָרְשׁוּ (vÿdoreshu, “and seek”) to יְגֹרְשׁוּ (yÿgoreshu; a Pual jussive, “may they be driven away” [see Job 30:5; cf. NIV, NRSV]), but דָּרַשׁ (darash) nicely parallels שִׁאֵלוּ (shi’elu, “and beg”) in the preceding line.

[5:6]  ¹⁴ tn Heb “we have given the hand”; cf. NRSV “We have made a pact.” This is a Semitic idiom meaning “to make a treaty with” someone, placing oneself in a subservient position as vassal. The prophets criticized these treaties.

[5:6]  ¹⁵ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[5:9]  ¹⁶ tn Heb “at the cost of our lives.” The preposition ב (bet) here denotes purchase price paid (e.g., Gen 30:16; Exod 34:20; 2 Sam 3:14; 24:24) (BDB 90 s.v. בְּ 3.a). The expression בְּנַפְשֵׁנוּ (bÿnafshenu) means “at the risk of our lives.” Similar expressions include בְנַפְשׁוֹ (bÿnafsho, “at the cost of his life,” 1 Kgs 2:23; Prov 7:23) and בְּנַפְשׁוֹתָם (bÿnafshotam, “at peril of their lives,” 2 Sam 23:17).

[5:9]  ¹⁷ tn Heb “our soul.” The noun נֶפֶשׁ (nefesh, “soul”) is used as a metonymy (= soul) of association (= life) (e.g., Gen 44:30; Exod 21:23; 2 Sam 14:7; Jon 1:14).

[5:9]  ¹⁸ tn Heb “bread.” The term “bread” is a synecdoche of specific (= bread) for the general (= food).

[5:9]  ¹⁹ tn Heb “because of the sword.” The term “sword” is a metonymy of instrument (= sword) for the persons who use the instrument (= murderers or marauders).

[5:9]  ²⁰ tn Heb “the wilderness.”

[11:37]  ²¹ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)