Ayub 11:11-12

11:11 For he ¹  knows deceitful ²  men;

when he sees evil, will he not ³  consider it? ⁴ 

11:12 But an empty man will become wise,

when a wild donkey’s colt is born a human being. ⁵ 

Mazmur 8:4

8:4 Of what importance is the human race, ⁶  that you should notice ⁷  them?

Of what importance is mankind, ⁸  that you should pay attention to them, ⁹ 

Mazmur 146:3

146:3 Do not trust in princes,

or in human beings, who cannot deliver! ¹⁰ 

Yesaya 2:22

2:22 Stop trusting in human beings,

whose life’s breath is in their nostrils.

For why should they be given special consideration?

Yeremia 17:5-6

Individuals Are Challenged to Put Their Trust in the Lord ¹¹ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ¹² 

and whose hearts ¹³  have turned away from the Lord.

17:6 They will be like a shrub ¹⁴  in the desert.

They will not experience good things even when they happen.

It will be as though they were growing in the desert,

in a salt land where no one can live.

Matius 23:8-10

23:8 But you are not to be called ‘Rabbi,’ for you have one Teacher and you are all brothers. 23:9 And call no one your ‘father’ on earth, for you have one Father, who is in heaven. 23:10 Nor are you to be called ‘teacher,’ for you have one teacher, the Christ. ¹⁵ 

Roma 12:3

Conduct in Humility

12:3 For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you ¹⁶  a measure of faith. ¹⁷ 

Roma 12:2

12:2 Do not be conformed ¹⁸  to this present world, ¹⁹  but be transformed by the renewing of your mind, so that you may test and approve ²⁰  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ²¹  is bearing fruit and growing, so it has also been bearing fruit and growing ²²  among you from the first day you heard it and understood the grace of God in truth.

[11:11]  ¹ tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job’s sin even if Job does not.

[11:11]  ² tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.”

[11:11]  ³ tn E. Dhorme (Job, 162) reads the prepositional phrase “to him” rather than the negative; he translates the line as “he sees iniquity and observes it closely.”

[11:11]  ⁴ tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it – he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (lo’) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

[11:12]  ⁵ tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens – which is never. The word “empty” נָבוּב (navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested”). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pere’, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB).

[8:4]  ⁶ tn Heb “What is man[kind]?” The singular noun אֱנוֹשׁ (’enosh, “man”) is used here in a collective sense and refers to the human race.

[8:4]  ⁷ tn Heb “remember him.”

[8:4]  ⁸ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[8:4]  ⁹ tn The two imperfect verbal forms in v. 4 describe God’s characteristic activity.

[146:3]  ¹⁰ tn Heb “in a son of man, to whom there is no deliverance.”

[17:5]  ¹¹ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ¹² tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ¹³ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[17:6]  ¹⁴ tn This word occurs only here and in Jer 48:6. It has been identified as a kind of juniper, which is a short shrub with minute leaves that look like scales. For a picture and more discussion see Fauna and Flora of the Bible, 131.

[23:10]  ¹⁵ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[23:10]  sn See the note on Christ in 1:16.

[12:3]  ¹⁶ tn The words “of you” have been supplied for clarity.

[12:3]  ¹⁷ tn Or “to each as God has distributed a measure of faith.”

[12:2]  ¹⁸ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ¹⁹ tn Grk “to this age.”

[12:2]  ²⁰ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:6]  ²¹ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ²² tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.