JOB 4:9 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.

Text critical issues=none Clarity of original=clear Importance=normal (All still tentative.)

Key: khaki:verbs, blue:Elohim.
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 By the breath of God they perish,
⇔ and by the blast of his nose they cease to be.

UST God becomes very angry with them because of the wrong things they plan to do,
⇔ and so God commands that they will die, and they do die.

BSB By the breath of God they perish,
⇔ and by the blast of His anger they are consumed.

OEB By the breath of God they perish,
⇔ At the blast of HIs anger they vanish.

WEBBE By the breath of God they perish.
⇔ By the blast of his anger are they consumed.

WMBB (Same as above)

NET By the breath of God they perish,
⇔ and by the blast of his anger they are consumed.

LSV From the breath of God they perish,
And from the spirit of His anger [are] consumed.

FBV A breath from God destroys them; a blast of his anger wipes them out.

T4T They die when God angrily blows his breath on them,
⇔ when he is very angry with them.

LEB • [fn] the breath of God they perish, and by[fn] the blast of his anger they come to an end.

?:? Or “From”

?:? Or “from”

BBE By the breath of God destruction takes them, and by the wind of his wrath they are cut off.

Moff No Moff JOB book available

JPS By the breath of God they perish, and by the blast of His anger are they consumed.

ASV By the breath of God they perish,
⇔ And by the blast of his anger are they consumed.

DRA Perishing by the blast of God, and consumed by the spirit of his wrath.

YLT From the breath of God they perish, And from the spirit of His anger consumed.

Drby By the breath of [fn]God they perish, and by the blast of his nostrils are they consumed.

4.9 Eloah

RV By the breath of God they perish, and by the blast of his anger are they consumed.

Wbstr By the blast of God they perish, and by the breath of his nostrils are they consumed.

KJB-1769 By the blast of God they perish, and by the breath of his nostrils are they consumed.[fn]

4.9 by the breath…: that is, by his anger

KJB-1611 [fn]By the blast of God they perish, and by the breath of his nostrils are they consumed.
(Same as from KJB-1769 above apart from footnotes)

4:9 That is, by his anger, as Esa.30. 33.

Bshps With the blast of God they perishe, with the breath of his nostrels are they consumed away.
(With the blast of God they perish, with the breath of his nostrils are they consumed away.)

Gnva With the blast of God they perish, and with the breath of his nostrels are they cosumed.
(With the blast of God they perish, and with the breath of his nostrils are they cosumed. )

Cvdl For whe God bloweth vpon them, they perysh, and are destroyed thorow the blast of his wrath.
(For when God bloweth upon them, they perysh, and are destroyed through the blast of his wrath.)

Wyc and repen tho, to haue perischid bi God blowynge, and to be wastid bi the spirit of his ire.
(and repen tho, to have perischid by God blowynge, and to be wastid by the spirit of his ire.)

Luth daß sie durch den Odem Gottes sind umkommen und vom Geist seines Zorns vertilget.
(daß they/she/them through the Odem God’s are umkommen and from_the spirit seines angers vertilget.)

ClVg flante Deo perisse, et spiritu iræ ejus esse consumptos.[fn]
(flante Deo perisse, and spiritu iræ his esse consumptos. )

4.9 Flante Deo perisse. Ibid. Nos conflamus ærem, dum ab extra intus trahimus, et ab intus extra reddimus. Deus ergo in retributione flare dicitur, quia ab exterioribus causis intus judicii consilium concipit, et ab interno consilio exterius sententiam emittit, id est, a malis nostris quæ extra videt, judicium intus disponit, et ab interno conceptu extra damnationem facit. Vel flare Deus, id est, irasci dicitur per simile, quia nos cum irascimur, flatu furoris inflammamur. Flat ergo Deus irascendo vindictam cogitans, cum, post longam patientiam, qui in se tranquillus est reis videtur turbulentus, cum ipsi coram eo reatu suo turbentur. GREG. Postquam clementer monuit, aperte increpat. Rugitus leonis, id est, severitas et terror ipsius Job: vox leænæ, loquacitas conjugis, dentes catulorum, edacitas filiorum destructa est. Rigidus exsultat, quasi jure essent damnata. Tigridi etiam Job comparat pro maculis simulationis. Hypocrita enim, qui rectus videtur, habet latentia vitia, quæ aliquando erumpentia colorem variant. Præda est justorum gloria, quam sibi arripit: putans ergo iste sanctum Job bona quæ in eo noverat, per hypocrisim tenuisse, dicit:

4.9 Flante Deo perisse. Ibid. Nos conflamus ærem, dum away extra intus trahimus, and away intus extra reddimus. God therefore in retributione flare it_is_said, because away exterioribus causis intus yudicii consilium concipit, and away interno consilio exterius sententiam emittit, id it_is, from malis nostris which extra videt, yudicium intus disponit, and away interno conceptu extra damnationem facit. Vel flare God, id it_is, irasci it_is_said through simile, because we when/with irascimur, flatu furoris inflammamur. Flat therefore God irascendo vindictam cogitans, cum, after longam patientiam, who in se tranquillus it_is reis videtur turbulentus, when/with ipsi coram eo reatu his_own turbentur. GREG. Postquam clementer monuit, aperte increpat. Rugitus leonis, id it_is, severitas and terror ipsius Yob: vox leænæ, loquacitas conyugis, dentes catulorum, edacitas of_children destructa it_is. Rigidus exsultat, as_if yure they_would_be damnata. Tigridi also Yob comparat for maculis simulationis. Hypocrita because, who rectus videtur, habet latentia vitia, which aliquando erumpentia colorem variant. Præda it_is justorum gloria, how sibi arripit: putans therefore this holy Yob good which in eo noverat, through hypocrisim tenuisse, he_says:

BrTr They shall perish by the command of the Lord, and shall be utterly consumed by the breath of his wrath.

BrLXX Ἀπὸ προστάγματος Κυρίου ἀπολοῦνται, ἀπὸ δὲ πνεύματος ὀργῆς αὐτοῦ ἀφανισθήσονται.
(Apo prostagmatos Kuriou apolountai, apo de pneumatos orgaʸs autou afanisthaʸsontai. )

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 / metonymy

מִ⁠נִּשְׁמַ֣ת אֱל֣וֹהַ יֹאבֵ֑דוּ וּ⁠מֵ⁠ר֖וּחַ אַפּ֣⁠וֹ יִכְלֽוּ

by,breath god perish and,by,blast anger,his come_to_an_end

Eliphaz could also be using the breath of God to mean by association the judgment that God pronounces against the wicked by speaking with his breath. He could be using the blast of his nose to mean the wrath of God against wickedness by association with the way people snort with their noses when they are angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God pronounces his judgment against them and destroys them; in his wrath he makes an end of them” or see next note for another possibility.

Note 2 topic: figures-of-speech / metaphor

מִ⁠נִּשְׁמַ֣ת אֱל֣וֹהַ יֹאבֵ֑דוּ וּ⁠מֵ⁠ר֖וּחַ אַפּ֣⁠וֹ יִכְלֽוּ

by,breath god perish and,by,blast anger,his come_to_an_end

Eliphaz is speaking as if troublesome people literally perish when God breathes on them from his mouth and snorts at them from his nose. By referring to the breath of God and the blast of his nose, Eliphaz may be depicting God’s judgment as a great storm that sweeps wicked people away. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God’s powerful judgment against them is like a great storm that sweeps them away”

Parallel JOB 4:9