Ayub 34:13-33

34:13 Who entrusted ¹  to him the earth?

And who put him over ²  the whole world?

34:14 If God ³  were to set his heart on it, ⁴ 

and gather in his spirit and his breath,

34:15 all flesh would perish together

and human beings would return to dust.

God Is Impartial and Omniscient

34:16 “If you have ⁵  understanding, listen to this,

hear what I have to say. ⁶ 

34:17 Do you really think ⁷ 

that one who hates justice can govern? ⁸ 

And will you declare guilty

the supremely righteous ⁹  One,

34:18 who says to a king, ¹⁰  ‘Worthless man’ ¹¹ 

and to nobles, ‘Wicked men,’

34:19 who shows no partiality to princes,

and does not take note of ¹²  the rich more than the poor,

because all of them are the work of his hands?

34:20 In a moment they die, in the middle of the night, ¹³ 

people ¹⁴  are shaken ¹⁵  and they pass away.

The mighty are removed effortlessly. ¹⁶ 

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ¹⁷  steps.

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ¹⁸ 

34:23 For he does not still consider a person, ¹⁹ 

that he should come before God in judgment.

34:24 He shatters the great without inquiry, ²⁰ 

and sets up others in their place.

34:25 Therefore, he knows their deeds,

he overthrows them ²¹  in the night ²² 

and they are crushed.

34:26 He strikes them for their wickedness, ²³ 

in a place where people can see, ²⁴ 

34:27 because they have turned away from following him,

and have not understood ²⁵  any of his ways,

34:28 so that they caused ²⁶  the cry of the poor

to come before him,

so that he hears ²⁷  the cry of the needy.

34:29 But if God ²⁸  is quiet, who can condemn ²⁹  him?

If he hides his face, then who can see him?

Yet ³⁰  he is over the individual and the nation alike, ³¹ 

34:30 so that the godless man should not rule,

and not lay snares for the people. ³² 

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ³³ 

but I will not act wrongly any more.

34:32 Teach me what I cannot see. ³⁴ 

If I have done evil, I will do so no more.’

34:33 Is it your opinion ³⁵  that God ³⁶  should recompense it,

because you reject this? ³⁷ 

But you must choose, and not I,

so tell us what you know.

Yesaya 40:13-14

40:13 Who comprehends ³⁸  the mind ³⁹  of the Lord,

or gives him instruction as his counselor? ⁴⁰ 

40:14 From whom does he receive directions? ⁴¹ 

Who ⁴²  teaches him the correct way to do things, ⁴³ 

or imparts knowledge to him,

or instructs him in skillful design? ⁴⁴ 

Roma 11:34

11:34 For who has known the mind of the Lord,

or who has been his counselor? ⁴⁵ 

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Kolose 2:16

2:16 Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days –

Efesus 1:11

1:11 In Christ ⁴⁶  we too have been claimed as God’s own possession, ⁴⁷  since we were predestined according to the one purpose of him who accomplishes all things according to the counsel of his will

[34:13]  ¹ tn The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God – which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.

[34:13]  ² tn The preposition is implied from the first half of the verse.

[34:14]  ³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:14]  ⁴ tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

[34:16]  ⁵ tn The phrase “you have” is not in the Hebrew text, but is implied.

[34:16]  ⁶ tn Heb “the sound of my words.”

[34:17]  ⁷ tn The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.

[34:17]  ⁸ tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.

[34:17]  ⁹ tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.

[34:18]  ¹⁰ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ¹¹ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

[34:19]  ¹² tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

[34:20]  ¹³ tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).

[34:20]  ¹⁴ tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.

[34:20]  ¹⁵ tn The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).

[34:20]  ¹⁶ tn Heb “not by hand.” This means without having to use force.

[34:21]  ¹⁷ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

[34:22]  ¹⁸ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[34:23]  ¹⁹ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[34:24]  ²⁰ tn Heb “[with] no investigation.”

[34:25]  ²¹ tn The direct object “them” is implied and has been supplied in the translation for clarity.

[34:25]  ²² tn The Hebrew term “night” is an accusative of time.

[34:26]  ²³ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ²⁴ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[34:27]  ²⁵ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

[34:28]  ²⁶ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ²⁷ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[34:29]  ²⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ²⁹ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ³⁰ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ³¹ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[34:30]  ³² tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”

[34:31]  ³³ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[34:32]  ³⁴ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[34:33]  ³⁵ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ³⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ³⁷ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

[40:13]  ³⁸ tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

[40:13]  ³⁹ tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).

[40:13]  ⁴⁰ tn Heb “or [as] the man of his counsel causes him to know?”

[40:14]  ⁴¹ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ⁴² tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ⁴³ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ⁴⁴ tn Heb “or the way of understanding causes him to know?”

[40:14]  sn The implied answer to the rhetorical questions in vv. 13-14 is, “No one.” In contrast to Marduk, the creator-god of Mesopotamian myths who receives help from the god of wisdom, the Lord neither needs nor receives any such advice or help. See R. Whybray, Heavenly Counsellor (SOTSMS), 64-77.

[11:34]  ⁴⁵ sn A quotation from Isa 40:13.

[1:11]  ⁴⁶ tn Grk “in whom,” as a continuation of the previous verse.

[1:11]  ⁴⁷ tn Grk “we were appointed by lot.” The notion of the verb κληρόω (klhrow) in the OT was to “appoint a portion by lot” (the more frequent cognate verb κληρονομέω [klhronomew] meant “obtain a portion by lot”). In the passive, as here, the idea is that “we were appointed [as a portion] by lot” (BDAG 548 s.v. κληρόω 1). The words “God’s own” have been supplied in the translation to clarify this sense of the verb. An alternative interpretation is that believers receive a portion as an inheritance: “In Christ we too have been appointed a portion of the inheritance.” See H. W. Hoehner, Ephesians, 226-27, for discussion on this interpretive issue.

[1:11]  sn God’s own possession. Although God is not mentioned explicitly in the Greek text, it is clear from the context that he has chosen believers for himself. Just as with the nation Israel, the church is God’s chosen portion or possession (cf. Deut 32:8-9).