Ayub 21:14-15

21:14 So they say to God, ‘Turn away from us!

We do not want to ¹  know your ways. ² 

21:15 Who is the Almighty, that ³  we should serve him?

What would we gain

if we were to pray ⁴  to him?’ ⁵ 

Ayub 22:17

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ⁶ 

Ayub 34:9

34:9 For he says, ‘It does not profit a man

when he makes his delight with God.’ ⁷ 

Ayub 35:3

35:3 But you say, ‘What will it profit you,’ ⁸ 

and, ‘What do I gain by not sinning?’ ⁹ 

Mazmur 73:8-13

73:8 They mock ¹⁰  and say evil things; ¹¹ 

they proudly threaten violence. ¹² 

73:9 They speak as if they rule in heaven,

and lay claim to the earth. ¹³ 

73:10 Therefore they have more than enough food to eat,

and even suck up the water of the sea. ¹⁴ 

73:11 They say, “How does God know what we do?

Is the sovereign one aware of what goes on?” ¹⁵ 

73:12 Take a good look! This is what the wicked are like, ¹⁶ 

those who always have it so easy and get richer and richer. ¹⁷ 

73:13 I concluded, ¹⁸  “Surely in vain I have kept my motives ¹⁹  pure

and maintained a pure lifestyle. ²⁰ 

Yesaya 58:3

58:3 They lament, ²¹  ‘Why don’t you notice when we fast?

Why don’t you pay attention when we humble ourselves?’

Look, at the same time you fast, you satisfy your selfish desires, ²² 

you oppress your workers. ²³ 

Zefanya 1:12

1:12 At that time I will search through Jerusalem with lamps.

I will punish the people who are entrenched in their sin, ²⁴ 

those who think to themselves, ²⁵ 

‘The Lord neither rewards nor punishes.’ ²⁶ 

[21:14]  ¹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ² sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[21:15]  ³ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ⁴ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ⁵ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[22:17]  ⁶ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[34:9]  ⁷ tn Gordis, however, takes this expression in the sense of “being in favor with God.”

[35:3]  ⁸ tn The referent of “you” is usually understood to be God.

[35:3]  ⁹ tn The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [NCBC], 224). It could also be, “What do I gain without sin?”

[73:8]  ¹⁰ tn The verb מוּק (muq, “mock”) occurs only here in the OT.

[73:8]  ¹¹ tn Heb “and speak with evil.”

[73:8]  ¹² tn Heb “oppression from an elevated place they speak.” The traditional accentuation of the MT places “oppression” with the preceding line. In this case, one might translate, “they mock and speak with evil [of] oppression, from an elevated place [i.e., “proudly”] they speak.” By placing “oppression” with what follows, one achieves better poetic balance in the parallelism.

[73:9]  ¹³ tn Heb “they set in heaven their mouth, and their tongue walks through the earth.” The meaning of the text is uncertain. Perhaps the idea is that they lay claim to heaven (i.e., speak as if they were ruling in heaven) and move through the earth declaring their superiority and exerting their influence. Some take the preposition -בְּ (bet) the first line as adversative and translate, “they set their mouth against heaven,” that is, they defy God.

[73:10]  ¹⁴ tc Heb “therefore his people return [so Qere (marginal reading); Kethib (consonantal text) has “he brings back”] to here, and waters of abundance are sucked up by them.” The traditional Hebrew text (MT) defies explanation. The present translation reflects M. Dahood’s proposed emendations (Psalms [AB], 2:190) and reads the Hebrew text as follows: לָכֵן יִשְׂבְעוּם לֶחֶם וּמֵי מָלֵא יָמֹצּוּ לָמוֹ (“therefore they are filled with food, and waters of abundance they suck up for themselves”). The reading יִשְׂבְעוּם לֶחֶם (yisvÿ’um lekhem, “they are filled with food”) assumes (1) an emendation of יָשׁיּב עַמּוֹ (yashyyv, “he will bring back his people”) to יִשְׂבְעוּם (yisvÿ’um, “they will be filled”; a Qal imperfect third masculine plural form from שָׂבַע [sava’] with enclitic mem [ם]), and (2) an emendation of הֲלֹם (halom, “to here”) to לֶחֶם (“food”). The expression “be filled/fill with food” appears elsewhere at least ten times (see Ps 132:15, for example). In the second line the Niphal form יִמָּצוּ (yimmatsu, derived from מָצָה, matsah, “drain”) is emended to a Qal form יָמֹצּוּ (yamotsu), derived from מָצַץ (matsats, “to suck”). In Isa 66:11 the verbs שָׂבַע (sava’; proposed in Ps 73:10a) and מָצַץ (proposed in Ps 73:10b) are parallel. The point of the emended text is this: Because they are seemingly sovereign (v. 9), they become greedy and grab up everything they need and more.

[73:11]  ¹⁵ tn Heb “How does God know? Is there knowledge with the Most High?” They appear to be practical atheists, who acknowledge God’s existence and sovereignty in theory, but deny his involvement in the world (see Pss 10:4, 11; 14:1).

[73:12]  ¹⁶ tn Heb “Look, these [are] the wicked.”

[73:12]  ¹⁷ tn Heb “the ones who are always at ease [who] increase wealth.”

[73:13]  ¹⁸ tn The words “I concluded” are supplied in the translation. It is apparent that vv. 13-14 reflect the psalmist’s thoughts at an earlier time (see vv. 2-3), prior to the spiritual awakening he describes in vv. 17-28.

[73:13]  ¹⁹ tn Heb “heart,” viewed here as the seat of one’s thoughts and motives.

[73:13]  ²⁰ tn Heb “and washed my hands in innocence.” The psalmist uses an image from cultic ritual to picture his moral lifestyle. The reference to “hands” suggests actions.

[58:3]  ²¹ tn The words “they lament” are supplied in the translation for clarification.

[58:3]  ²² tn Heb “you find pleasure”; NASB “you find your desire.”

[58:3]  ²³ tn Or perhaps, “debtors.” See HALOT 865 s.v. * עָצֵב.

[1:12]  ²⁴ tn Heb “who thicken on their sediment.” The imagery comes from wine making, where the wine, if allowed to remain on the sediment too long, will thicken into syrup. The image suggests that the people described here were complacent in their sinful behavior and interpreted the delay in judgment as divine apathy.

[1:12]  ²⁵ tn Heb “who say in their hearts.”

[1:12]  ²⁶ tn Heb “The Lord does not do good nor does he do evil.”