Ayub 9:35

9:35 Then ¹  would I speak and not fear him,

but it is not so with me. ² 

Ayub 18:17

18:17 His memory perishes from the earth,

he has no name in the land. ³ 

Ayub 24:15

24:15 And the eye of the adulterer watches for the twilight,

thinking, ⁴  ‘No eye can see me,’

and covers his face with a mask.

Ayub 27:7

The Condition of the Wicked

27:7 “May my enemy be like the wicked, ⁵ 

my adversary ⁶  like the unrighteous. ⁷ 

Ayub 27:22

27:22 It hurls itself against him without pity ⁸ 

as he flees headlong from its power.

Ayub 37:7

37:7 He causes everyone to stop working, ⁹ 

so that all people ¹⁰  may know ¹¹  his work.

Ayub 38:21

38:21 You know, for you were born before them; ¹² 

and the number of your days is great!

[9:35]  ¹ tn There is no conjunction with this cohortative; but the implication from the context is that if God’s rod were withdrawn, if the terror were removed, then Job would speak up without fear.

[9:35]  ² tn The last half of the verse is rather cryptic: “but not so I with me.” NIV renders it “but as it now stands with me, I cannot.” This is very smooth and interpretive. Others transpose the two halves of the verse to read, “Since it is not so, I with myself // will commune and not fear him.” Job would be saying that since he cannot contend with God on equal terms, and since there is no arbiter, he will come on his own terms. English versions have handled this differently: “for I know I am not what I am thought to be” (NEB); “since this is not the case with me” (NAB); “I do not see myself like that at all” (JB).

[18:17]  ³ tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory.

[24:15]  ⁴ tn Heb “saying.”

[27:7]  ⁵ sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.

[27:7]  ⁶ tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”

[27:7]  ⁷ 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.”

[27:22]  ⁸ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[37:7]  ⁹ tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.

[37:7]  ¹⁰ tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.

[37:7]  ¹¹ tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”

[38:21]  ¹² tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.