Ayub 3:17

3:17 There ¹  the wicked ²  cease ³  from turmoil, ⁴ 

and there the weary ⁵  are at rest.

Ayub 16:11

16:11 God abandons me to evil ⁶  men, ⁷ 

and throws ⁸  me into the hands of wicked men.

Ayub 18:5

18:5 “Yes, ⁹  the lamp ¹⁰  of the wicked is extinguished;

his flame of fire ¹¹  does not shine.

Ayub 20:29

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ¹²  from God.”

Ayub 21:28

21:28 For you say,

‘Where now is the nobleman’s house, ¹³ 

and where are the tents in which the wicked lived?’ ¹⁴ 

Ayub 27:7

The Condition of the Wicked

27:7 “May my enemy be like the wicked, ¹⁵ 

my adversary ¹⁶  like the unrighteous. ¹⁷ 

Ayub 27:13

27:13 This is the portion of the wicked man

allotted by God, ¹⁸ 

the inheritance that evildoers receive

from the Almighty.

Ayub 34:18

34:18 who says to a king, ¹⁹  ‘Worthless man’ ²⁰ 

and to nobles, ‘Wicked men,’

Ayub 36:17

36:17 But now you are preoccupied with the judgment due the wicked,

judgment and justice take hold of you.

[3:17]  ¹ sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.

[3:17]  ² sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

[3:17]  ³ tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).

[3:17]  ⁴ tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.

[3:17]  ⁵ tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

[16:11]  ⁶ tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.

[16:11]  ⁷ sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.

[16:11]  ⁸ tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.

[18:5]  ⁹ tn Hebrew גַּם (gam, “also; moreover”), in view of what has just been said.

[18:5]  ¹⁰ sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

[18:5]  ¹¹ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

[20:29]  ¹² tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).

[21:28]  ¹³ sn The question implies the answer will be “vanished” or “gone.”

[21:28]  ¹⁴ tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.

[27:7]  ¹⁵ sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.

[27:7]  ¹⁶ tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”

[27:7]  ¹⁷ tc The LXX made a free paraphrase: “No, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.”

[27:13]  ¹⁸ tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”

[34:18]  ¹⁹ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ²⁰ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”