Ayub 4:17

4:17 “Is ¹  a mortal man ²  righteous ³  before ⁴  God?

Or a man pure ⁵  before his Creator? ⁶ 

Mazmur 44:2

44:2 You, by your power, ⁷  defeated nations and settled our fathers on their land; ⁸ 

you crushed ⁹  the people living there ¹⁰  and enabled our ancestors to occupy it. ¹¹ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ¹² 

The messenger sent from his very presence ¹³  delivered them.

In his love and mercy he protected ¹⁴  them;

he lifted them up and carried them throughout ancient times. ¹⁵ 

Yeremia 25:5

25:5 He said through them, ¹⁶  ‘Each of you must turn from your wicked ways and stop doing the evil things you are doing. ¹⁷  If you do, I will allow you to continue to live here in the land that I gave to you and your ancestors as a lasting possession. ¹⁸ 

Ratapan 3:33

3:33 For he is not predisposed to afflict ¹⁹ 

or to grieve people. ²⁰ 

Yehezkiel 18:23

18:23 Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

Yehezkiel 18:32

18:32 For I take no delight in the death of anyone, ²¹  declares the sovereign Lord. Repent and live!

[4:17]  ¹ tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 §107.f).

[4:17]  ² tn The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.

[4:17]  ³ tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”

[4:17]  ⁴ tn The classification of מִן (min) as a comparative in this verse (NIV, “more righteous than God”; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that – but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].

[4:17]  ⁵ sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).

[4:17]  ⁶ tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).

[44:2]  ⁷ tn Heb “you, your hand.”

[44:2]  ⁸ tn Heb “dispossessed nations and planted them.” The third masculine plural pronoun “them” refers to the fathers (v. 1). See Ps 80:8, 15.

[44:2]  ⁹ tn The verb form in the Hebrew text is a Hiphil preterite (without vav [ו] consecutive) from רָעַע (ra’a’, “be evil; be bad”). If retained it apparently means, “you injured; harmed.” Some prefer to derive the verb from רָעַע (“break”; cf. NEB “breaking up the peoples”), in which case the form must be revocalized as Qal (since this verb is unattested in the Hiphil).

[44:2]  ¹⁰ tn Or “peoples.”

[44:2]  ¹¹ tn Heb “and you sent them out.” The translation assumes that the third masculine plural pronoun “them” refers to the fathers (v. 1), as in the preceding parallel line. See Ps 80:11, where Israel, likened to a vine, “spreads out” its tendrils to the west and east. Another option is to take the “peoples” as the referent of the pronoun and translate, “and you sent them away,” though this does not provide as tight a parallel with the corresponding line.

[63:9]  ¹² tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹³ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ¹⁴ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁵ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[25:5]  ¹⁶ tn Heb “saying.” The infinitive goes back to “he sent”; i.e., “he sent, saying.”

[25:5]  ¹⁷ tn Heb “Turn [masc. pl.] each person from his wicked way and from the evil of your [masc. pl.] doings.” See the same demand in 23:22.

[25:5]  ¹⁸ tn Heb “gave to you and your fathers with reference to from ancient times even unto forever.” See the same idiom in 7:7.

[3:33]  ¹⁹ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num. 16:28; 24:13; Deut. 4:9; 1Kings 12:33; Neh. 6:8; Job 8:10; Is. 59:13; Ezek. 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

[3:33]  ²⁰ tn Heb “sons of men.”

[18:32]  ²¹ tn Heb “the death of the one dying.”