Ayub 5:12

5:12 He frustrates ¹  the plans ²  of the crafty ³ 

so that ⁴  their hands cannot accomplish

what they had planned! ⁵ 

Ayub 40:8

40:8 Would you indeed annul ⁶  my justice?

Would you declare me guilty so that you might be right?

Ayub 27:2

27:2 “As surely as God lives, ⁷  who has denied me justice, ⁸ 

the Almighty, who has made my life bitter ⁹  –

Ayub 34:5

34:5 For Job says, ‘I am innocent, ¹⁰ 

but God turns away my right.

Ayub 17:11

17:11 My days have passed, my plans ¹¹  are shattered,

even ¹²  the desires ¹³  of my heart.

Ayub 41:3

41:3 Will it make numerous supplications to you, ¹⁴ 

will it speak to you with tender words? ¹⁵ 

Ayub 42:2

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

[5:12]  ¹ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ² tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ³ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ⁴ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ⁵ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[40:8]  ⁶ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[27:2]  ⁷ tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”

[27:2]  ⁸ tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).

[27:2]  ⁹ tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”

[34:5]  ¹⁰ tn Heb “righteous,” but in this context it means to be innocent or in the right.

[17:11]  ¹¹ tn This term usually means “plans; devices” in a bad sense, although it can be used of God’s plans (see e.g., Zech 8:15).

[17:11]  ¹² tn Although not in the Hebrew text, “even” is supplied in the translation, because this line is in apposition to the preceding.

[17:11]  ¹³ tn This word has been linked to the root יָרַשׁ (yarash, “to inherit”) yielding a meaning “the possessions of my heart.” But it is actually to be connected to אָרַשׁ (’arash, “to desire”) cognate to the Akkadian eresu, “desire.” The LXX has “limbs,” which may come from an Aramaic word for “ropes.” An emendation based on the LXX would be risky.

[41:3]  ¹⁴ tn The line asks if the animal, when caught and tied and under control, would keep on begging for mercy. Absolutely not. It is not in the nature of the beast. The construction uses יַרְבֶּה (yarbeh, “[will] he multiply” [= “make numerous”]), with the object, “supplications” i.e., prayers for mercy.

[41:3]  ¹⁵ tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.