Bilangan 31:17

31:17 Now therefore kill every boy, ¹  and kill every woman who has had sexual intercourse with a man. ² 

Ulangan 8:17-18

8:17 Be careful ³  not to say, “My own ability and skill ⁴  have gotten me this wealth.” 8:18 You must remember the Lord your God, for he is the one who gives ability to get wealth; if you do this he will confirm his covenant that he made by oath to your ancestors, ⁵  even as he has to this day.

Ayub 1:15-16

1:15 and the Sabeans ⁶  swooped down ⁷  and carried them all away, and they killed ⁸  the servants with the sword! ⁹  And I – only I alone ¹⁰  – escaped to tell you!”

1:16 While this one was still speaking, ¹¹  another messenger arrived ¹²  and said, “The fire of God ¹³  has fallen from heaven ¹⁴  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

Ayub 20:5

20:5 that the elation of the wicked is brief, ¹⁵ 

the joy of the godless ¹⁶  lasts but a moment. ¹⁷ 

[31:17]  ¹ tn Heb “every male among the little ones.”

[31:17]  sn The command in holy war to kill women and children seems in modern times a terrible thing to do (and it was), and something they ought not to have done. But this criticism fails to understand the situation in the ancient world. The entire life of the ancient world was tribal warfare. God’s judgment is poured out on whole groups of people who act with moral abandonment and in sinful pursuits. See E. J. Young, My Servants, the Prophets, 24; and J. W. Wenham, The Enigma of Evil.

[31:17]  ² tn Heb “every woman who has known [a] man by lying with a man.”

[8:17]  ³ tn For stylistic reasons a new sentence was started at the beginning of v. 17 in the translation and the words “be careful” supplied to indicate the connection.

[8:17]  ⁴ tn Heb “my strength and the might of my hand.”

[8:18]  ⁵ tc Smr and Lucian add “Abraham, Isaac, and Jacob,” the standard way of rendering this almost stereotypical formula (cf. Deut 1:8; 6:10; 9:5, 27; 29:13; 30:20; 34:4). The MT’s harder reading presumptively argues for its originality, however.

[1:15]  ⁶ tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).

[1:15]  sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.

[1:15]  ⁷ tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.

[1:15]  ⁸ sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”

[1:15]  ⁹ tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.

[1:15]  ¹⁰ tn The pleonasms in the verse emphasize the emotional excitement of the messenger.

[1:16]  ¹¹ tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ¹² tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ¹³ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ¹⁴ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[20:5]  ¹⁵ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ¹⁶ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ¹⁷ 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.