Ayub 20:15-29
Konteks20:15 The wealth that he consumed 1 he vomits up,
God will make him throw it out 2 of his stomach.
20:16 He sucks the poison 3 of serpents; 4
the fangs 5 of a viper 6 kill him.
20:17 He will not look on the streams, 7
the rivers, which are the torrents 8
of honey and butter. 9
20:18 He gives back the ill-gotten gain 10
without assimilating it; 11
he will not enjoy the wealth from his commerce. 12
20:19 For he has oppressed the poor and abandoned them; 13
he has seized a house which he did not build. 14
20:20 For he knows no satisfaction in his appetite; 15
he does not let anything he desires 16 escape. 17
20:21 “Nothing is left for him to devour; 18
that is why his prosperity does not last. 19
20:22 In the fullness of his sufficiency, 20
distress 21 overtakes him.
the full force of misery will come upon him. 22
20:23 “While he is 23 filling his belly,
God 24 sends his burning anger 25 against him,
and rains down his blows upon him. 26
20:24 If he flees from an iron weapon,
then an arrow 27 from a bronze bow pierces him.
20:25 When he pulls it out 28 and it comes out of his back,
the gleaming point 29 out of his liver,
terrors come over him.
20:26 Total darkness waits to receive his treasures; 30
a fire which has not been kindled 31
will consume him
and devour what is left in his tent.
20:27 The heavens reveal his iniquity;
the earth rises up against him.
20:28 A flood will carry off his house,
rushing waters on the day of God’s wrath.
20:29 Such is the lot God allots the wicked,
and the heritage of his appointment 32 from God.”
Ayub 22:6-10
Konteks22:6 “For you took pledges 33 from your brothers
for no reason,
and you stripped the clothing from the naked. 34
22:7 You gave the weary 35 no water to drink
and from the hungry you withheld food.
22:8 Although you were a powerful man, 36 owning land, 37
an honored man 38 living on it, 39
22:9 you sent widows away empty-handed,
and the arms 40 of the orphans you crushed. 41
22:10 That is why snares surround you,
and why sudden fear terrifies you,
[20:15] 2 tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.
[20:16] 3 tn The word is a homonym for the word for “head,” which has led to some confusion in the early versions.
[20:16] 4 sn To take the possessions of another person is hereby compared to sucking poison from a serpent – it will kill eventually.
[20:16] 6 tn Some have thought this verse is a gloss on v. 14 and should be deleted. But the word for “viper” (אֶפְעֶה, ’ef’eh) is a rare word, occurring only here and in Isa 30:6 and 59:5. It is unlikely that a rarer word would be used in a gloss. But the point is similar to v. 14 – the wealth that was greedily sucked in by the wicked proves to be their undoing. Either this is totally irrelevant to Job’s case, a general discussion, or the man is raising questions about how Job got his wealth.
[20:17] 7 tn The word פְּלַגּוֹת (pÿlaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.
[20:17] 8 tn The construct nouns here have caused a certain amount of revision. It says “rivers of, torrents of.” The first has been emended by Klostermann to יִצְהָר (yitshar, “oil”) and connected to the first colon. Older editors argued for a נָהָר (nahar) that meant “oil” but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see GKC 422 §130.e). If the word “streams” in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be “He will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.” It is unusual, but workable.
[20:17] 9 sn This word is often translated “curds.” It is curdled milk, possibly a type of butter.
[20:18] 10 tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.
[20:18] 11 tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.
[20:18] 12 sn The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some
[20:19] 13 tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).
[20:19] 14 tn The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.
[20:20] 15 tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.
[20:20] 16 tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.
[20:20] 17 tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”
[20:21] 18 tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.
[20:21] 19 sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.
[20:22] 20 tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).
[20:22] 21 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.
[20:22] 22 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here.
[20:23] 23 tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
[20:23] 24 tn “God” is understood as the subject of the judgment.
[20:23] 25 tn Heb “the anger of his wrath.”
[20:23] 26 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
[20:24] 27 tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.
[20:25] 28 tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.
[20:25] 29 tn Possibly a reference to lightnings.
[20:26] 30 tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”
[20:26] 31 tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).
[20:29] 32 tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).
[22:6] 33 tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason.
[22:6] 34 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags.
[22:7] 35 tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.
[22:8] 36 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).
[22:8] 37 tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.
[22:8] 38 tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.
[22:8] 39 tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.
[22:9] 40 tn The “arms of the orphans” are their helps or rights on which they depended for support.
[22:9] 41 tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
