Ayub 3:15

3:15 or with princes who possessed gold, ¹ 

who filled their palaces ²  with silver.

Ayub 16:7

16:7 Surely now he ³  has worn me out,

you have devastated my entire household.

Ayub 21:9

21:9 Their houses are safe ⁴  and without fear; ⁵ 

and no rod of punishment ⁶  from God is upon them. ⁷ 

Ayub 28:6

28:6 a place whose stones are sapphires ⁸ 

and which contains dust of gold; ⁹ 

Ayub 30:27

30:27 My heart ¹⁰  is in turmoil ¹¹  unceasingly; ¹² 

the days of my affliction confront me.

Ayub 39:3

39:3 They crouch, they bear ¹³  their young,

they bring forth the offspring they have carried. ¹⁴ 

Ayub 41:14

41:14 Who can open the doors of its mouth? ¹⁵ 

Its teeth all around are fearsome.

[3:15]  ¹ tn The expression simply has “or with princes gold to them.” The noun is defined by the noun clause serving as a relative clause (GKC 486 §155.e).

[3:15]  ² tn Heb “filled their houses.” There is no reason here to take “houses” to mean tombs; the “houses” refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.

[16:7]  ³ tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).

[21:9]  ⁴ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

[21:9]  ⁵ tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.

[21:9]  ⁶ tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.

[21:9]  ⁷ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

[28:6]  ⁸ tn It is probably best to take “place” in construct to the rest of the colon, with an understood relative clause: “a place, the rocks of which are sapphires.”

[28:6]  sn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli.

[28:6]  ⁹ sn H. H. Rowley (Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold.

[30:27]  ¹⁰ tn Heb “my loins,” “my bowels” (archaic), “my innermost being.” The latter option is reflected in the translation; some translations take the inner turmoil to be literal (NIV: “The churning inside me never stops”).

[30:27]  ¹¹ tn Heb “boils.”

[30:27]  ¹² tn The last clause reads “and they [it] are not quiet” or “do not cease.” The clause then serves adverbially for the sentence – “unceasingly.”

[39:3]  ¹³ tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).

[39:3]  ¹⁴ tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.

[41:14]  ¹⁵ tn Heb “his face.”