Ayub 4:7

4:7 Call to mind now: ¹ 

Who, ²  being innocent, ever perished? ³ 

And where were upright people ⁴  ever destroyed? ⁵ 

Ayub 8:20

8:20 “Surely, God does not reject a blameless man, ⁶ 

nor does he grasp the hand ⁷ 

of the evildoers.

Ayub 8:2

8:2 “How long will you speak these things, ⁸ 

seeing ⁹  that the words of your mouth

are like a great ¹⁰  wind? ¹¹ 

1 Samuel 14:15

14:15 Then fear overwhelmed ¹²  those who were in the camp, those who were in the field, all the army in the garrison, and the raiding bands. They trembled and the ground shook. This fear was caused by God. ¹³ 

1 Samuel 14:17

14:17 So Saul said to the army that was with him, “Muster the troops and see who is no longer with us.” When they mustered the troops, ¹⁴  Jonathan and his armor bearer were not there.

Mazmur 44:22

44:22 Yet because of you ¹⁵  we are killed all day long;

we are treated like ¹⁶  sheep at the slaughtering block. ¹⁷ 

Yehezkiel 14:19-21

14:19 “Or suppose I were to send a plague into that land, and pour out my rage on it with bloodshed, killing both people and animals. 14:20 Even if Noah, Daniel, and Job were in it, as surely as I live, declares the sovereign Lord, they could not save their own son or daughter; they would save only their own lives by their righteousness.

14:21 “For this is what the sovereign Lord says: How much worse will it be when I send my four terrible judgments – sword, famine, wild animals, and plague – to Jerusalem ¹⁸  to kill both people and animals!

Yehezkiel 21:13

21:13 “‘For testing will come, and what will happen when the scepter, which the sword despises, is no more? ¹⁹  declares the sovereign Lord.’

Ibrani 11:36-37

11:36 And others experienced mocking and flogging, and even chains and imprisonment. 11:37 They were stoned, sawed apart, ²⁰  murdered with the sword; they went about in sheepskins and goatskins; they were destitute, afflicted, ill-treated

[4:7]  ¹ sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.

[4:7]  ² tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed….” (GKC 442 §136.c).

[4:7]  ³ tn The perfect verb in this line has the nuance of the past tense to express the unique past – the uniqueness of the action is expressed with “ever” (“who has ever perished”).

[4:7]  ⁴ tn The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.

[4:7]  ⁵ tn The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”

[8:20]  ⁶ sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20,21; 10:3).

[8:20]  ⁷ sn The idiom “to grasp the hand” of someone means to support or help the person.

[8:2]  ⁸ sn “These things” refers to all of Job’s speech, the general drift of which seems to Bildad to question the justice of God.

[8:2]  ⁹ tn The second colon of the verse simply says “and a strong wind the words of your mouth.” The simplest way to treat this is to make it an independent nominal sentence: “the words of your mouth are a strong wind.” Some have made it parallel to the first by apposition, understanding “how long” to do double duty. The line beginning with the ו (vav) can also be subordinated as a circumstantial clause, as here.

[8:2]  ¹⁰ tn The word כַּבִּיר (kabbir, “great”) implies both abundance and greatness. Here the word modifies “wind”; the point of the analogy is that Job’s words are full of sound but without solid content.

[8:2]  ¹¹ tn See, however, G. R. Driver’s translation, “the breath of one who is mighty are the words of your mouth” (“Hebrew Studies,” JRAS 1948: 170).

[14:15]  ¹² tn Heb “fell upon.”

[14:15]  ¹³ tn Heb “and it was by the fear of God.” The translation understands this to mean that God was the source or cause of the fear experienced by the Philistines. This seems to be the most straightforward reading of the sentence. It is possible, however, that the word “God” functions here simply to intensify the accompanying word “fear,” in which one might translate “a very great fear” (cf. NAB, NRSV). It is clear that on some occasions that the divine name carries such a superlative nuance. For examples see Joüon 2:525 §141.n.

[14:17]  ¹⁴ tn Heb “and they mustered the troops, and look!”

[44:22]  ¹⁵ tn The statement “because of you” (1) may simply indicate that God is the cause of the Israelites’ defeat (see vv. 9-14, where the nation’s situation is attributed directly to God’s activity, and cf. NEB, NRSV), or (2) it may suggest they suffer because of their allegiance to God (see Ps 69:7 and Jer 15:15). In this case one should translate, “for your sake” (cf. NASB, NIV). The citation of this verse in Rom 8:36 follows the LXX (Ps 43:23 LXX), where the Greek term ἕνεκεν (Jeneken; LXX ἕνεκα) may likewise mean “because of” or “for the sake of” (BDAG 334 s.v. ἕνεκα 1).

[44:22]  ¹⁶ tn Or “regarded as.”

[44:22]  ¹⁷ tn Heb “like sheep of slaughtering,” that is, sheep destined for slaughter.

[14:21]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:13]  ¹⁹ tn Heb “For testing (will come) and what if also a scepter, it despises, will not be?” The translation understands the subject of the verb “despises,” which is a feminine form in the Hebrew text, to be the sword (which is a feminine noun) mentioned in the previous verses. The text is very difficult and any rendering is uncertain.

[11:37]  ²⁰ tc The reading ἐπρίσθησαν (ejprisqhsan, “they were sawed apart”) is found in some important witnesses (Ì⁴⁶ [D* twice reads ἐπίρσθησαν, “they were burned”?] pc sy^p sa Or^pt Eus). Other mss have ἐπειράσθησαν (ejpeirasqhsan, “they were tempted”), either before “sawed apart” ([א] L P [048] 33 81 326 1505 pc sy^h), after “sawed apart” (Ì^13vid A D¹ Ψ 1739 1881 Ï lat bo Or^pt), or altogether in place of “sawed apart” (0150 vg^mss Cl). Since the two words ἐπρίσθησαν and ἐπειράσθησαν are so much alike in sight and sound, and since the position of “they were tempted” varies in the mss, it seems best to say that ἐπειράσθησαν is an accidental corruption of ἐπρίσθησαν or an intentional change to a more common word (the root of ἐπρίσθησαν [πρίζω, prizw] occurs only here in the NT, while the root of ἐπειράσθησαν [πειράζω, peirazw] occurs 38 times). The best reading here seems to be “sawed apart” without any addition before or after. (See TCGNT 603-4, for a discussion of emendations that scholars have proposed for this difficult problem.)