Amsal 3:33
Konteks3:33 The Lord’s curse 1 is on the household 2 of the wicked, 3
but he blesses 4 the home 5 of the righteous. 6
Amsal 12:7
Konteks12:7 The wicked are overthrown 7 and perish, 8
but the righteous household 9 will stand.
Amsal 21:12
Konteks21:12 The Righteous One 10 considers 11 the house 12 of the wicked;
he overthrows the wicked to their ruin. 13
Ayub 8:15
Konteks8:15 He leans against his house but it does not hold up, 14
he takes hold 15 of it but it does not stand.
Ayub 15:34
Konteks15:34 For the company of the godless is barren, 16
and fire 17 consumes the tents of those who accept bribes. 18
Ayub 18:14-15
Konteks18:14 He is dragged from the security of his tent, 19
and marched off 20 to the king 21 of terrors.
18:15 Fire resides in his tent; 22
over his residence burning sulfur is scattered.
Ayub 18:21
Konteks18:21 ‘Surely such is the residence 23 of an evil man;
and this is the place of one who has not known God.’” 24
Ayub 20:26-28
Konteks20:26 Total darkness waits to receive his treasures; 25
a fire which has not been kindled 26
will consume him
and devour what is left in his tent.
20:27 The heavens reveal his iniquity;
the earth rises up against him.
20:28 A flood will carry off his house,
rushing waters on the day of God’s wrath.
Ayub 21:28
Konteks21:28 For you say,
‘Where now is the nobleman’s house, 27
and where are the tents in which the wicked lived?’ 28
Ayub 27:13-23
Konteks27:13 This is the portion of the wicked man
allotted by God, 29
the inheritance that evildoers receive
from the Almighty.
27:14 If his children increase – it is for the sword! 30
His offspring never have enough to eat. 31
27:15 Those who survive him are buried by the plague, 32
and their 33 widows do not mourn for them.
27:16 If he piles up silver like dust
and stores up clothing like mounds of clay,
27:17 what he stores up 34 a righteous man will wear,
and an innocent man will inherit his silver.
27:18 The house he builds is as fragile as a moth’s cocoon, 35
like a hut 36 that a watchman has made.
27:19 He goes to bed wealthy, but will do so no more. 37
When he opens his eyes, it is all gone. 38
27:20 Terrors overwhelm him like a flood; 39
at night a whirlwind carries him off.
27:21 The east wind carries him away, and he is gone;
it sweeps him out of his place.
27:22 It hurls itself against him without pity 40
as he flees headlong from its power.
27:23 It claps 41 its hands at him in derision
and hisses him away from his place. 42
Zakharia 5:4
Konteks5:4 “I will send it out,” says the Lord who rules over all, “and it will enter the house of the thief and of the person who swears falsely in my name. It will land in the middle of his house and destroy both timber and stones.”
Matius 7:26-27
Konteks7:26 Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. 7:27 The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” 43
[3:33] 1 tn Heb “the curse of the
[3:33] 2 tn Heb “house.” The term בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the persons contained (= household). See, e.g., Exod 1:21; Deut 6:22; Josh 22:15 (BDB 109 s.v. 5.a).
[3:33] 3 sn The term “wicked” is singular; the term “righteous” in the second half of the verse is plural. In scripture such changes often hint at God’s reluctance to curse, but eagerness to bless (e.g., Gen 12:3).
[3:33] 4 sn The term “bless” (בָּרַךְ, barakh) is the antithesis of “curse.” A blessing is a gift, enrichment, or endowment. The blessing of God empowers one with the ability to succeed, and brings vitality and prosperity in the material realm, but especially in one’s spiritual relationship with God.
[3:33] 5 tn Heb “habitation.” The noun נָוֶה (naveh, “habitation; abode”), which is the poetic parallel to בֵּית (bet, “house”), usually refers to the abode of a shepherd in the country: “habitation” in the country (BDB 627 s.v. נָוֶה). It functions as a synecdoche of container (= habitation) for the contents (= people in the habitation and all they possess).
[3:33] 6 tn The Hebrew is structured chiastically (AB:BA): “The curse of the
[12:7] 7 sn This proverb is about the stability of the righteous in times of trouble. The term “overthrown” might allude to Gen 19:21.
[12:7] 8 tn Heb “and they are not.”
[12:7] 9 tn Heb “the house of the righteous.” The genitive צַדִּיקִים (tsadiqim) functions as an attributive adjective: “righteous house.” The noun בֵּית (bet, “house”) functions as a synecdoche of container (= house) for the contents (= family, household; perhaps household possessions). Cf. NCV “a good person’s family”; NLT “the children of the godly.”
[21:12] 10 tn In the book of Proverbs, the Hebrew term צַּדִּיק (ysadiq) normally refers to a human being, and that is a possible translation here (cf. KJV, ASV, NAB), although it would have to refer to a righteous person who was a judge or a ruler with the right to destroy the wicked. Many commentators and English versions simply interpret this as a reference to God (cf. NIV, NRSV, TEV, NLT).
[21:12] 11 tn The form מַשְׂכִּיל (maskil) is now used with the meaning “to consider; to give attention to; to ponder.” It is the careful scrutiny that is given to the household of the wicked before judgment is poured out on them.
[21:12] 12 tn Heb “house.” This term probably means “household” here – the family. One way to read the line is that the righteous judge (human or divine) takes into consideration the wicked person’s family before judging the wicked person. The other – and more plausible – interpretation is that the judge considers the household of the wicked and then on the basis of what was observed judges them.
[21:12] 13 tn Heb “to evil” (i.e., catastrophe); cf. NLT “to disaster.”
[8:15] 14 tn The verb עָמַד (’amad, “to stand”) is almost synonymous with the parallel קוּם (qum, “to rise; to stand”). The distinction is that the former means “to remain standing” (so it is translated here “hold up”), and the latter “rise, stand up.”
[8:15] 15 sn The idea is that he grabs hold of the house, not to hold it up, but to hold himself up or support himself. But it cannot support him. This idea applies to both the spider’s web and the false security of the pagan.
[15:34] 16 tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”
[15:34] 17 sn This may refer to the fire that struck Job (cf. 1:16).
[15:34] 18 tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.
[18:14] 19 tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.
[18:14] 20 tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.
[18:14] 21 sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.
[18:15] 22 tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibbÿli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.
[18:21] 23 tn The term is in the plural, “the tabernacles”; it should be taken as a plural of local extension (see GKC 397 §124.b).
[18:21] 24 tn The word “place” is in construct; the clause following it replaces the genitive: “this is the place of – he has not known God.”
[20:26] 25 tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”
[20:26] 26 tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).
[21:28] 27 sn The question implies the answer will be “vanished” or “gone.”
[21:28] 28 tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.
[27:13] 29 tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”
[27:14] 30 tn R. Gordis (Job, 294) identifies this as a breviloquence. Compare Ps 92:8 where the last two words also constitute the apodosis.
[27:14] 31 tn Heb “will not be satisfied with bread/food.”
[27:15] 32 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. בְּ 2.a). In this sense it is like the English expression for the plague, “the Black Death.”
[27:15] 33 tc The LXX has “their widows” to match the plural, and most commentators harmonize in the same way.
[27:17] 34 tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”
[27:18] 35 tn Heb כָעָשׁ (kha’ash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).
[27:18] 36 tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.
[27:19] 37 tc The verb is the Niphal יֵאָסֵף (ye’asef), from אָסַף (’asaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It would mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yo’sif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”
[27:19] 38 tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”
[27:20] 39 tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.
[27:22] 40 tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”
[27:23] 41 tn If the same subject is to be carried through here, it is the wind. That would make this a bold personification, perhaps suggesting the force of the wind. Others argue that it is unlikely that the wind claps its hands. They suggest taking the verb with an indefinite subject: “he claps” means “one claps. The idea is that of people rejoicing when the wicked are gone. But the parallelism is against this unless the second line is changed as well. R. Gordis (Job, 296) has “men will clap their hands…men will whistle upon him.”
