Job 15:31

Job 15:31 Let not him that is deceived trust in vanity: for vanity shall be his recompence.

Ver. 31. Let not him that is deceived trust in vanity] Let it suffice him that he hath been once already deceived by the uncertainty of riches, which were never true to those which trusted them, nor ever will be, 1Ti 6:17. As Charondas was wont to say of going to sea, and another of going to law, That he wondered not at those that go once, but at those who go a second time. So may we at those that having found the deceitfulness of sin, and the instability of creature comforts, that they should again be drawn in and deceived. This folly Eliphaz here forewarneth Job of, and would not have him twice stumble at the same stone, but deliver his soul, if ever God should restore him again, and say, "Is there not a lie in my right hand?" Why feed I upon ashes? &c., Isa 44:20.

For vanity shall be his recompense] i.e. Poverty and misery shall be his portion, as shame shall be the portion of fools, Pro 3:35. As he hath sowed the wind, so he shall reap the whirlwind, whereof he is likely to have a great catch, Hos 8:7; {See Trapp on "Hos 8:7"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Job 15:31. Let not him that is deceived trust in vanity — That is, in the vain and deceitful things of this world, such as power, riches, honour, &c., of which, and of the loss of them, he had been discoursing largely; and now he subjoins a general caution to all men to take heed of running into the same error and mischief with the fore-mentioned persons: and, withal, he secretly intimates what, he judged, had been Job’s great sin, and the cause of his ruin, namely, his carnal confidence in those vain things, his wealth and glory, and the children which God had given him: from which crime Job, therefore, vindicates himself hereafter. For vanity — Disappointment, dissatisfaction, and the loss of all his imaginary felicity; the same word vanity being elegantly repeated in another sense, as is usual in the Scripture, and all authors. Shall be his recompense — Hebrew, תמורתו, temuratho, permutatio vel commutatio ejus; his exchange, Lev 27:33; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity. This verse however may be rendered otherwise, thus: He that is deceived with vanity (that is, with the vain things of this world, wherewith most men are deceived and bewitched) will not believe that vanity (namely, emptiness, disappointment, and misery) shall be his recompense. And thus this is an aggravation of his calamity, that it surprised him when he was confident, and secure from all fears of such an event.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Third strophe — The evil in which they trusted is its own recompense: its chief characteristic — vanity, שׁוא, (nothingness, abortion,) — is the blossom and fruit of their whole being, Job_15:31-35.

The conclusion which Eliphaz means Job should draw is — all the godless are miserable, therefore the most miserable (Job) are the most godless.

31. Let him not trust in evil; he is deceived, for evil shall be his reward. (Conant and most moderns.)

Recompense — Literally, exchange. The word translated vanity signifies also evil, or sin and destruction. For sin the wicked man gets destruction. Let him not be deceived, for this is the exchange he makes. Gal_6:7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

31 Let him not trust in evil-he is deceived,

For evil shall be his possession.

32 His day is not yet, then it is accomplished,

And his palm-branch loseth its freshness.

33 He teareth off as a vine his young grapes,

And He casteth down as an olive-tree his flower.

34 The company of the hypocrite is rigid,

And fire consumeth the tents of bribery.

35 They conceive sorrow and bring forth iniquity,

And their inward part worketh self-deceit.

אל does not merely introduce a declaration respecting the future (Luther: he will not continue, which moreover must have been expressed by the Niph.), but is admonitory: may he only not trust in vanity (Munach here instead of Dech, according to the rule of transformation, Psalter, ii. 504, 4) - he falls, so far as he does it, into error, or brings himself into error (נתעה, 3 praet., not part., and Niph. like Isa 19:14, where it signifies to be thrust backwards and forwards, or to reel about helplessly), - a thought one might expect after the admonition (Olsh. conjectures נתעב, one who is detestable): this trusting in evil is self-delusion, for evil becomes his exchange (תּמוּרה not compensatio, but permutatio, acquisitio). We have translated שׁוא by "evil" (Unheil), by which we have sought elsewhere to render און, in order that we might preserve the same word in both members of the verse. In Job 15:31, שׁוא (in form = שׁוא from שׁוא, in the Chethib שוּ, the Aleph being cast away, like the Arabic sû', wickedness, form the v. cavum hamzatum s-'a = sawu'a) is waste and empty in mind, in Job 15:31 (comp. Hos 12:12) waste and empty in fortune; or, to go further from the primary root, in the former case apparent goodness, in the latter apparent prosperity - delusion, and being undeceived "evil" in the sense of wickedness, and of calamity. תּמּלא, which follows, refers to the exchange, or neutrally to the evil that is exchanged: the one or the other fulfils itself, i.e., either: is realized (passive of מלּא, Kg1 8:15), or: becomes complete, which means the measure of the punishment of his immorality becomes full, before his natural day, i.e., the day of death, is come (comp. for expression, Job 22:16; Ecc 7:17). The translation: then it is over with him (Ges., Schlottm., and others), is contrary to the usage of the language; and that given by the Jewish expositors, תּמּלא = תּמּלל (abscinditur or conteritur), is a needlessly bold suggestion. - Job 15:32. It is to be observed that רעננה is Milel, and consequently 3 praet., not as in Sol 1:16 Milra, and consequently adj. כּפּה is not the branches generally (Luzzatto, with Raschi: branchage), but, as the proverbial expression for the high and low, Isa 9:13; Isa 19:15 (vid., Dietrich, Abhandlung zur hebr. Gramm. S. 209), shows, the palm-branch bent downwards (comp. Targ. Est 1:5, where כּפּין signifies seats and walks covered with foliage). "His palm-branch does not become green, or does not remain green" (which Symm. well renders: οὐκ εὐθαλήσει), means that as he himself, the palm-trunk, so also his family, withers away. In Job 15:33 it is represented as בּסר (= בּסר), wild grapes, or even unripe grapes of a vine, and as נצּה, flowers of an olive.

(Note: In order to appreciate the point of the comparison, it is needful to know that the Syrian olive-tree bears fruit plentifully the first, third, and fifth years, but rests during the second, fourth, and sixth. It blossoms in these years also, but the blossoms fall off almost entirely without any berries being formed. The harvest of the olive is therefore in such years very scanty. With respect to the vine, every year an enormous quantity of grapes are used up before they are ripe. When the berries are only about the size of a pea, the acid from them is used in housekeeping, to prepare almost every kind of food. The people are exceedingly fond of things sour, a taste which is caused by the heat of the climate. During the months of June, July, and August, above six hundred horses and asses laden with unripe grapes come daily to the market in Damascus alone, and during this season no one uses vinegar; hence the word בסרא signifies in Syriac the acid (vinegar) κατ ̓ ἐξοχήν. In Arabic the unripe grapes are exclusively called hhossrum (Arab. htsrm), or, with a dialectic distinction, hissrim. - Wetzst.)

In Job 15:32 the godless man himself might be the subject: he casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: "he shakes off (Targ. יתּר, excutiet), like a vine-stock, his young grapes," this (apart from the far-fetched meaning in יחמס) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of חמס, "he acts unjustly, as a vine, to his omphax" (e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal "one"? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס, which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lam 2:6 (which Aben-Ezra has compared), of tearing out; כגפן, כזית, prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one.

Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly (חנף according to its etymon inclinans, propensus ad malum, vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד, a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה, Isa 49:21), i.e., stark dead (lxx θάνατος; Aq., Symm., Theod., ἄκαρπος), and fire has devoured the tents of bribery (after Ralbag: those built by bribery; or even after the lxx: οἴκους δωροδεκτῶν). The ejaculatory conclusion, Job 15:35, gives the briefest expression to that which has been already described. The figurative language, Job 15:35, is like Psa 7:15; Isa 59:4 (comp. supra, p. 257); in the latter passage similar vividly descriptive infinitives are found (Ges. 131, 4, b). They hatch the burdens or sorrow of others, and what comes from it is evil for themselves. What therefore their בּטן, i.e., their inward part, with the intermingled feelings, thoughts, and strugglings (Olympiodorus: κοιλίαν ὅλον τὸ ἐντὸς χωρίον φησὶ καὶ αὐτὴν τῆν ψυχήν), prepares or accomplishes (יכין similar to Job 27:17; Job 38:41), that on which it works, is מרמה, deceit, with which they deceive others, and before all, themselves (New Test. ἀπάτη).

With the speech of Eliphaz, the eldest among the friends, who gives a tone to their speeches, the controversy enters upon a second stage. In his last speech Job has turned from the friends and called upon them to be silent; he turned to God, and therein a sure confidence, but at the same time a challenging tone of irreverent defiance, is manifested. God does not enter into the controversy which Job desires; and the consequence is, that that flickering confidence is again extinguished, and the tone of defiance is changed into despair and complaint. Instead of listening to the voice of God, Job is obliged to content himself again with that of the friends, for they believe the continuance of the contest to be just as binding upon them as upon Job. They cannot consider themselves overcome, for their dogma has grown up in such inseparable connection with their idea of God, and therefore is so much raised above human contradiction, that nothing but a divine fact can break through it. And they are too closely connected with Job by their friendship to leave him to himself as a heretic; they regard Job as one who is self-deluded, and have really the good intention of converting their friend.

Eliphaz' speech, however, also shows that they become still more and more incapable of producing a salutary impression on Job. For, on the one hand, in this second stage of the controversy also they turn about everywhere only in the circle of their old syllogism: suffering is the punishment of sin, Job suffers, therefore he is a sinner who has to make atonement for his sin; on the other hand, instead of being disconcerted by an unconditioned acceptation of this maxim, they are strengthened in it. For while at the beginning the conclusio was urged upon them only by premises raised above any proof, so that they take for granted sins of Job which were not otherwise known to them; now, as they think, Job has himself furnished them with proof that he is a sinner who has merited such severe suffering. For whoever can speak so thoughtlessly and passionately, so vexatiously and irreverently, as Job has done, is, in their opinion, his own accuser and judge. It remains unperceived by them that Job's mind has lost its balance by reason of the fierceness of his temptation, and that in it nature and grace have fallen into a wild, confused conflict. In those speeches they see the true state of Job's spirit revealed. What, before his affliction, was the determining principle of his inner life, seems to them now to be brought to light in the words of the sufferer. Job is a godless one; and if he does affirm his innocence so solemnly and strongly, and challenges the decision of God, this assurance is only hypocritical, and put on against his better knowledge and conscience, in order to disconcert his accusers, and to evade their admonitions to repentance. It is לשׁון ערומים, a mere stratagem, like that of one who is guilty, who thinks he can overthrow the accusations brought against him by assuming the bold bearing of the accuser. Seb. Schmid counts up quinque vitia, with which Eliphaz in the introduction to his speech (Job 15:1-13) reproaches Job: vexatious impious words, a crafty perversion of the matter, blind assumption of wisdom, contempt of the divine word, and defiance against God. Of these reproaches the first and last are well-grounded; Job does really sin in his language and attitude towards God. With respect to the reproach of assumed wisdom, Eliphaz pays Job in the same coin; and when he reproaches Job with despising the divine consolations and gentle admonitions they have addressed to him, we must not blame the friends, since their intention is good. If, however, Eliphaz reproaches Job with calculating craftiness, and thus regards his affirmation of his innocence as a mere artifice, the charge cannot be more unjust, and must certainly produce the extremest alienation between them. It is indeed hard that Eliphaz regards the testimony of Job's conscience as self-delusion; he goes still further, and pronounces it a fine-spun lie, and denies not only its objective but also its subjective truth. Thus the breach between Job and the friends widens, the entanglement of the controversy becomes more complicated, and the poet allows the solution of the enigma to ripen, by its becoming increasingly enigmatical and entangled.

In this second round of the friends' speeches we meet with no new thoughts whatever; only "in the second circle of the dispute everything is more fiery than in the first" (Oetinger): the only new thing is the harsher and more decided tone of their maintenance of the doctrine of punishment, with which they confront Job. They cannot go beyond the narrow limits of their dogma of retribution, and confine themselves now to even the half of that narrowness; for since Job contemns the consolations of God with which they have hitherto closed their speeches, they now exclusively bring forward the terrible and gloomy phase of their dogma in opposition to him. After Eliphaz has again given prominence to the universal sinfulness of mankind, which Job does not at all deny, he sketches from his own experience and the tradition of his ancestors, which demands respect by reason of their freedom from all foreign influence, with brilliant lines, a picture of the evil-doer, who, being tortured by the horrors of an evil conscience, is overwhelmed by the wrath of God in the midst of his prosperity; and his possessions, children, and whole household are involved in his ruin. The picture is so drawn, that in it, as in a mirror, Job shall behold himself and his fate, both what he has already endured and what yet awaits him. מרמה is the final word of the admonitory conclusion of his speech: Job is to know that that which satisfies his inward nature is a fearful lie.

But what Job affirms of himself as the righteous one, is not מרמה. He knows that he is טמא מטמא (Job 14:4), but he also knows that he is as צדיק תמים (Job 12:4). He is conscious of the righteousness of his endeavour, which rests on the groundwork of a mind turned to the God of salvation, therefore a believing mind, - a righteousness which is also accepted of God. The friends know nothing whatever of this righteousness which is available before God. Fateor quidem, says Calvin in his Institutiones, iii. 12, in libro Iob mentionem fieri justitiae, quae excelsior est observatione legis; et hanc distinctionem tenere operae pretium est, quia etiamsi quis legi satisfaceret, ne sic quidem staret ad examen illius justitiae, quae sensus omnes exsuperat. Mercier rightly observes: Eliphas perstringit hominis naturam, quae tamen per fidem pura redditur. In man Eliphaz sees only the life of nature and not the life of grace, which, because it is the word of God, makes man irreproachable before God. He sees in Job only the rough shell, and not the kernel; only the hard shell, and not the pearl. We know, however, from the prologue, that Jehovah acknowledged Job as His servant when he decreed suffering for him; and this sufferer, whom the friends regard as one smitten of God, is and remains, as this truly evangelical book will show to us, the servant of Jehovah.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

He standeth so in his own conceit, that he will give no place to good counsel, therefore his own pride shall bring him to destruction.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Rather, "let him not trust in vanity or he will be deceived," &c.

vanity--that which is unsubstantial. Sin is its own punishment (Pro 1:31; Jer 2:19).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 31. Let not him that is deceived]

7. He has many vain imaginations of obtaining wealth, power, pleasure, and happiness; but he is deceived; and he finds that he has trusted בשוא bashshav, in a lie; and this lie is his recompense.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(31) Let not him that is deceived trust in vanity.—Or, Let him not trust in vanity deceiving himself. (Comp. Jas_1:26; 1Sa_12:21.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

31. The verse reads,

Let him not trust in vanity: he is deceived:

For vanity shall be his recompence.

Similarly, “they that plow iniquity reap the same,” ch. Job_4:8; Job_5:13. Eliphaz returns as in other passages to his former speech. “Vanity” or evil means both wickedness (first clause) and calamity or trouble (second clause). The word “recompence” means exchange, that received in barter or return.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

It shall be accomplished before his time, Either the recompence or reward of his trusting vanity, in vain persons or things, the punishment of such a trust, the sorrows and troubles following upon it; these shall come upon the wicked man "before his day" (f), as it may be rendered; before the day of his death, even before his old age; before the evil days come in a course of nature, and those years in which he has no pleasure: or his life, and the days of his life, "shall be filled up" (g); or be at an end before his time; not before the time fixed in the decree and purpose of God, Job 14:5; but before his own time, that he and his friends thought he might have lived, and as his healthful constitution promised; or before the then common term of human life; and so the phrase is expressive or an immature death:

and his branch shall not be green; but dried up and wither away; his wealth and riches, his children and family, be utterly extinct; instead of being like a branch, green and flourishing, shall be like a dry stick, useless and unprofitable, only fit for burning; see Job 15:30.

(f) "ante diem suam", Vatablus, Junius & Tremellius, Piscator. (g) "complebitur", Montanus; "implebitur", Schultens.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Let not him that is deceived trust in vanity - The sense is, “Let him not trust in vanity. He will be deceived. Vanity will be his recompense.” The idea is, that a man should not confide in that which will furnish no support. He should not rely on his wealth and rank; his houses and lands; his servants, his armies, or his power, if he is wicked, for all this is vain. He needs some better reliance, and that can be found only in a righteous life. The word vanity here means that which is unsubstantial; which cannot uphold or sustain; which will certainly give way.

For vanity will be his recompense - He will find only vanity. He will be stripped of all his honors and possessions.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

That he. Hebrew and Septuagint, "for vanity shall be his reward." (Haydock) --- If he would repent, he might still be safe. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

In vanity, i.e. in the vain and deceitful things of this world, such as power, riches, honour, &c., of which, and of the loss of them, he had been largely discoursing; and now he subjoins a general caution to all men to take heed of running into the same error and mischief with the forementioned persons; and withal he secretly intimates Job’s great sin, which was the cause of his ruin, to wit, his carnal confidence in those vain things, the wealth, and glory, and children which God had given him; from which crime he therefore vindicates himself hereafter. For vanity, i.e. disappointment and dissatisfaction, and the vanishing or loss of all their imaginary felicity; the same word vanity being elegantly repeated in another sense, as is usual in Scripture and all authors.

His recompence, Heb. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity. But this verse is and may be rendered otherwise; the Hebrew particle al being here, as it is elsewhere, taken for a simple negation. Thus, He that is deceived with vanity, (i.e. with the vain things of this world, wherewith most men are deceived and bewitched,) will not believe that vanity (i.e. emptiness, and disappointment, and misery) shall be his recompence. And so this is an aggravation of his calamity, that it surprised him when he was confident and secure from all fears of such an event.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Let not him that is deceived trust in vanity; rather, let him not trust in vanity (or, in falsehood)" deceiving himself (see the Revised Version). All the supports and stays of the wicked are vanity unsubstantial, futile, utterly vain and useless. It is only a man who "deceives himself" that can trust in them. For vanity shall be his recompense. Such as do so trust gain nothing by it; they sow vanity and reap vanity.

Trusting in vanity.

I THE HABIT OF TRUSTING IN VANITY. The vanity spoken of is any empty ground of trust, like an island of floating weeds on which careless people build their homes, but which will be shattered, with all that is on it, in the first storm.

1. A delusion. We may be persuaded to accept what is not true. Our belief does not give any reality to the delusion; we are then trusting in vanity.

2. Self. We are all too ready to think our own resources greater than they are. Yet every man who trusts to himself supremely is trusting in vanity, for all are sinful, frail, and prone to err.

3. Man. The psalmist warns us against putting our trust in man. (Psa_118:8)

(1) As a friend. The best friends cannot help us in our greatest needs in the guilt of sin, in the sorrow of a terrible loss, in the hour of death.

(2) As a priest. Some trust to the priest to do their religious duties for them, although they would not express themselves thus boldly. But the priest is a man, a sinner, needing himself the Saviour to whom every one of us can go directly for himself.

1. A creed. The creed may be true, yet if we trust to that, and not to Christ, we trust in vanity. Faith which saves is not the mental consent to a string of propositions; it is living confidence in a personal Saviour.

2. A Church. We are members of a Church, pro-resting the Christian faith and in communion with the brotherhood of Christians. Yet if our confidence is in the Church rather than in Christ our hope is vain. The Church is the body of those who are being saved; it is not the Saviour.

II THE FATE OF TRUSTING IN VANITY. "Vanity shall be his recompense." Here, as elsewhere, "whatsoever a man soweth, that shall he also reap." Let us consider the nature and course of this fate.

1. A postponed result. The vanity tempts with a plausible appearance of substantiality, it is not discovered the moment it is trusted. A man may so blind himself as to trust in vanity all his life, and at last die in his delusions. How great and fearful must be the final awakening of such a self-deceiver! There will be enough punishment for some men in the very discovery of the utter vanity of their hopes.

2. A sure result. Every man"s future is moulded according to what he relies upon. His fate is determined by his God. If he worships mammon, self, or sin, his condition in the future will be the direct outcome of the present devotion of his heart. This is just a case of natural causation running into the spiritual life.

3. A miserable result. The vanity does not appear to be a very dreadful thing when it is first seen. Yet to possess it for ever as an inheritance is the punishment of its dupe. For when it is found out it must be loathed. Though we may trust in what is unsubstantial, we cannot live upon it. The soul that tries to support itself on lies and pretences will starve as surely as the body which is fed on nothing but air.

4. A merited result. The trust was not in evil, only in vanity. There was no choice of a positively bad or hurtful thing. The worst is vacancy and negation. Yet vacancy and negation are justly recompensed after their kind. The empty soul goes deservedly to outer darkness. We need a positive ground of faith. The only sure ground, the one Foundation, is Jesus Christ, He who trusts the Rock of Ages will not be recompensed with vanity. W.F.A.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Vanity - In the vain and deceitful things of this world, he subjoins a general caution to all men to take heed of running into the same error and mischief. Vanity - Disappointment and dissatisfaction, and the loss of all his imaginary felicity. Recompence - Hebrew. his exchange; he shall exchange one vanity for another, a pleasing vanity for a vexatious vanity.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

for uselessness will be his reward

This is implied that this is what will happen if he trusts in useless things. AT: "for if he trusts in them, uselessness will be his reward" (See: Ellipsis)

his branch will not be green

This speaks of the man looking pale and dead as if he were a dried out stalk or tree branch. AT: "he will look dead, just like the branch of a dead tree does not look green" (See: Metaphor)

He will drop his ... he will cast off his

These two lines give a similar image, which is repeated to emphasize that this will surely happen. (See: Parallelism)

He will drop his unripe grapes like a grapevine

This speaks of the wicked man growing weak and dying as if he were a grapevine dropping unripe grapes. AT: "Just like a grapevine drops its unripe grapes, so the wicked man will drop his strength" (See: Metaphor)

he will cast off his flowers like the olive tree

This speaks of the wicked man growing weak and dying as if he were were an olive tree dropping its flowers. At: "just like an olive tree loses its flowers, so the wicked man will lose his strength" (See: Metaphor)

translationWords

trust

deceive

reward

die

grape

olive

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

will not believe He who was misled by futility will not believe that his recompense and his toil shall be futility, like (Ruth 4:7), “and concerning exchange (התמורה).”

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.