Ayub 20:29

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ¹  from God.”

Bilangan 14:28-32

14:28 Say to them, ‘As I live, ²  says ³  the Lord, I will surely do to you just what you have spoken in my hearing. ⁴  14:29 Your dead bodies ⁵  will fall in this wilderness – all those of you who were numbered, according to your full number, from twenty years old and upward, who have murmured against me. 14:30 You will by no means enter into the land where ⁶  I swore ⁷  to settle ⁸  you. The only exceptions are Caleb son of Jephunneh and Joshua son of Nun. 14:31 But I will bring in your little ones, whom you said would become victims of war, ⁹  and they will enjoy ¹⁰  the land that you have despised. 14:32 But as for you, your dead bodies will fall in this wilderness,

Ayub 21:17

How Often Do the Wicked Suffer?

21:17 “How often ¹¹  is the lamp of the wicked extinguished?

How often does their ¹²  misfortune come upon them?

How often does God apportion pain ¹³  to them ¹⁴  in his anger?

Ayub 21:20

21:20 Let his own eyes see his destruction; ¹⁵ 

let him drink of the anger of the Almighty.

Ayub 21:30

21:30 that the evil man is spared

from the day of his misfortune,

that he is delivered ¹⁶ 

from the day of God’s wrath?

[20:29]  ¹ 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).

[14:28]  ² sn Here again is the oath that God swore in his wrath, an oath he swore by himself, that they would not enter the land. “As the Lord lives,” or “by the life of the Lord,” are ways to render it.

[14:28]  ³ tn The word נְאֻם (nÿ’um) is an “oracle.” It is followed by the subjective genitive: “the oracle of the Lord” is equal to saying “the Lord says.”

[14:28]  ⁴ tn Heb “in my ears.”

[14:28]  sn They had expressed the longing to have died in the wilderness, and not in war. God will now give them that. They would not say to God “your will be done,” so he says to them, “your will be done” (to borrow from C. S. Lewis).

[14:29]  ⁵ tn Or “your corpses” (also in vv. 32, 33).

[14:30]  ⁶ tn The relative pronoun “which” is joined with the resumptive pronoun “in it” to form a smoother reading “where.”

[14:30]  ⁷ tn The Hebrew text uses the anthropomorphic expression “I raised my hand” in taking an oath.

[14:30]  ⁸ tn Heb “to cause you to dwell; to cause you to settle.”

[14:31]  ⁹ tn Or “plunder.”

[14:31]  ¹⁰ tn Heb “know.”

[21:17]  ¹¹ tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.

[21:17]  ¹² tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.

[21:17]  ¹³ tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”

[21:17]  ¹⁴ tn The phrase “to them” is understood and thus is supplied in the translation for clarification.

[21:20]  ¹⁵ tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.

[21:30]  ¹⁶ tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.