JOB 4:7 Parallel View

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4:7 Don’t forget that this is Elifaz giving his opinions and advice, and not necessarily endorsed as theologically sound. See God’s disapproval of the words of Elifaz and his companions in Job 42:7-8.

Key: yellow:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

ULT Remember, now: Who, he being innocent, has perished?
⇔ And when were the righteous destroyed?

UST Think about this: God does not destroy people who are innocent!
⇔ No, God never kills people who are doing what is right!

BSB  ⇔ Consider now, I plead:
 ⇔ Who, being innocent, has ever perished?
⇔ Or where have the upright been destroyed?

OEB Bethink thee: has an innocent man ever perished,
⇔ Or when have the just been cut off?

WEB  ⇔ “Remember, now, whoever perished, being innocent?
⇔ Or where were the upright cut off?

NET Call to mind now:
 ⇔ Who, being innocent, ever perished?
 ⇔ And where were upright people ever destroyed?

LSV Now remember,
Who, being innocent, has perished? And where have the upright been cut off?

FBV Think about it: since when did the innocent die? Since when were good people destroyed?

T4T  ⇔ Think about this: Do innocent people die while they are still young [RHQ]?
⇔ Does God get rid of godly people [RHQ]? No!

LEB • [fn] now, who has perished who is innocent? Or[fn] where are the upright destroyed?

?:? Literally “Remember”

?:? Hebrew “And”

BBE Have you ever seen destruction come to an upright man? or when were the god-fearing ever cut off?

MOF No MOF JOB book available

JPS Remember, I pray thee, who ever perished, being innocent? Or where were the upright cut off?

ASV Remember, I pray thee, who ever perished, being innocent?
 ⇔ Or where were the upright cut off?

DRA Remember, I pray thee, who ever perished being innocent? or when were the just destroyed?

YLT Remember, I pray thee, Who, being innocent, hath perished? And where have the upright been cut off?

DBY Remember, I pray thee, who that was innocent has perished? and where were the upright cut off?

RV Remember, I pray thee, who ever perished, being innocent? or where were the upright cut off?

WBS Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off;

KJB Remember, I pray thee, who ever perished, being innocent? or where were the righteous cut off?
(Remember, I pray thee, who ever perishd, being innocent? or where were the righteous cut off? )

BB Consider I pray thee who euer perished beyng an innocent? or when were the godly destroyed?
(Consider I pray thee who ever perishd being an innocent? or when were the godly destroyed?)

GNV Remember, I pray thee: who euer perished, being an innocent? or where were the vpright destroyed?
(Remember, I pray thee: who ever perishd, being an innocent? or where were the upright destroyed? )

CB Considre (I praye the) who euer peryshed, beynge an innocent? Or, when were the godly destroyed?
(Considre (I pray the) who ever peryshed, being an innocent? Or, when were the godly destroyed?)

WYC Y biseche thee, haue thou mynde, what innocent man perischide euere, ethir whanne riytful men weren doon awei?
(I beseech/implore thee, have thou/you mind, what innocent man perischide euere, ethir when riytful men were doon away?)

LUT Lieber, gedenke, wo ist ein Unschuldiger umkommen, oder wo sind die Gerechten je vertilget?
(Lieber, gedenke, wo is a Unschuldiger umkommen, or wo are the Gerechten je vertilget?)

CLV Recordare, obsecro te, quis umquam innocens periit? aut quando recti deleti sunt?[fn]
(Recordare, obsecro you(sg), who/any umquam innocens periit? aut when recti deleti sunt?)

4.7 Recordare, obsecro te. Sed et hoc reprehensibiliter agit. Innocens enim et rectus sæpe hic funditus delentur, etsi ad æterna servantur: sed qui non pro æterna sed terrena mercede Deo serviunt, ipsi sibi fingunt quod quærunt, et docere præsumentes cum terrenam securitatem prædicant cunctis suis laboribus ostendunt quod amant.

4.7 Recordare, obsecro you(sg). Sed and hoc reprehensibiliter agit. Innocens because and rectus sæpe this funditus delentur, etsi to æterna servantur: but who not/no pro æterna but terrena reward Deo serviunt, ipsi sibi fingunt that quærunt, and docere præsumentes when/with terrenam securitatem prædicant cunctis to_his_own laboribus ostendunt that amant.

BRN Remember then who has perished, being pure? or when were the true-hearted utterly destroyed?

BrLXX Μνήσθητι οὖν, τίς καθαρὸς ὢν ἀπώλετο, ἢ πότε ἀληθινοὶ ὁλόῤῥιζοι ἀπώλοντο;
(Mnaʸsthaʸti oun, tis katharos ōn apōleto, aʸ pote alaʸthinoi holoῤɽizoi apōlonto? )

TTN Tyndale Theme Notes:

Material Reward

It was a common Old Testament belief that righteous people would always prosper materially. They interpreted contemporary wisdom (as in the book of Proverbs) as a universal rule. Some hold this view today. One problem with this theology is that it can induce false guilt and accusations when prosperity does not come (and spiritual complacency when it does come).

Job’s suffering provides an example. His friends accepted this traditional theological view. They said that Job’s troubles stood as evidence against him (19:5). They claimed that his suffering was punishment for his sin (4:7-9) and believed that Job’s penalty was probably less than he deserved (11:6). However, God’s analysis of Job’s life proved this idea to be false (42:7-8). God testified to his special relationship with Job and restored Job’s good reputation as his servant.

Material well-being is not necessarily in opposition to spiritual blessing. Once we equate blessings with material gain, however, “the worries of this life, the lure of wealth, and the desire for other things” tend to crowd out our attention to spiritual blessings (Mark 4:19; see also Luke 6:25). We can easily shift to greed, covetousness, and lust. And our self-esteem can come to be based on what we own (even if we still owe many payments on it). This worldview is not Christian but characterizes worldly people (1 Jn 2:15-17).

In his suffering, Job moved from complaint to renewed humility as he acknowledged God’s righteous power (Job 40:4-5; 42:2-6). We, too, can regard hardships as occasions for spiritual growth (Jas 1:2-4).

Passages for Further Study

Gen 13:2; 1 Kgs 10:23; Job 4:7-9; 11:6; 19:5; Pss 49:16-20; 73:1-28; Prov 14:20; 18:11; 28:11; Eccl 5:10-20; Jer 17:11; Zeph 1:18; Matt 27:57; Mark 4:19; 10:17-25; Luke 6:24-25; 16:10-31; 1 Tim 6:17; Jas 1:2-4, 9; 5:1; 1 Jn 2:16; 3 Jn 1:2

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / rquestion

מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד וְ֝⁠אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ

who? he/it innocent perished and,where upright destroyed

In both of these instances, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “We cannot name one innocent person who has perished! And the righteous are never destroyed!”

Note 2 topic: figures-of-speech / activepassive

וְ֝⁠אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ

and,where upright destroyed

If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “And when has anyone destroyed the righteous”

Note 3 topic: figures-of-speech / nominaladj

יְשָׁרִ֥ים

upright

Eliphaz is using the adjective righteous as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “righteous people”

Parallel JOB 4:7