Ayub 4:4
Konteks4:4 Your words have supported 1 those
who stumbled, 2
and you have strengthened the knees
that gave way. 3
Ayub 5:10
Konteks5:10 he gives 4 rain on the earth, 5
and sends 6 water on the fields; 7
Ayub 18:8
Konteks18:8 For he has been thrown into a net by his feet 8
and he wanders into a mesh. 9
Ayub 18:12
Konteks18:12 Calamity is 10 hungry for him, 11
and misfortune is ready at his side. 12
Ayub 28:26
Konteks28:26 When he imposed a limit 13 for the rain,
and a path for the thunderstorm, 14
Ayub 30:13
Konteks30:13 They destroy 15 my path;
they succeed in destroying me 16
without anyone assisting 17 them.
[4:4] 1 tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
[4:4] 2 tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
[4:4] 3 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).
[4:4] sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).
[5:10] 4 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.
[5:10] sn He gives rain. The use of the verb “gives” underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce.
[5:10] 5 tn In both halves of the verse the literal rendering would be “upon the face of the earth” and “upon the face of the fields.”
[5:10] 6 tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 §126.b).
[5:10] 7 tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.”
[18:8] 9 tn The word שְׂבָכָה (sÿvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit.
[18:12] 10 tn The jussive is occasionally used without its normal sense and only as an imperfect (see GKC 323 §109.k).
[18:12] 11 tn There are a number of suggestions for אֹנוֹ (’ono). Some take it as “vigor”: thus “his strength is hungry.” Others take it as “iniquity”: thus “his iniquity/trouble is hungry.”
[18:12] 12 tn The expression means that misfortune is right there to destroy him whenever there is the opportunity.
[28:26] 14 tn Or “thunderbolt,” i.e., lightning. Heb “the roaring of voices/sounds,” which describes the nature of the storm.
[30:13] 15 tn This verb נָתְסוּ (natÿsu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (“thorns”), suggesting a denominative idea “they have placed thorns in my path.” Most take it to mean they ruin the way of escape.
[30:13] 16 tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yo’ilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect.
[30:13] 17 tn The sense of “restraining” for “helping” was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).
