Ayub 11:3

11:3 Will your idle talk ¹  reduce people to silence, ² 

and will no one rebuke ³  you when you mock? ⁴ 

Ayub 14:6

14:6 Look away from him and let him desist, ⁵ 

until he fulfills ⁶  his time like a hired man.

Ayub 21:19

21:19 You may say, ⁷  ‘God stores up a man’s ⁸  punishment for his children!’ ⁹ 

Instead let him repay ¹⁰  the man himself ¹¹ 

so that ¹²  he may know it!

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ¹³ 

Ayub 37:24

37:24 Therefore people fear him,

for he does not regard all the wise in heart.” ¹⁴ 

Ayub 41:15

41:15 Its back ¹⁵  has rows of shields,

shut up closely ¹⁶  together as with a seal;

Ayub 41:30

41:30 Its underparts ¹⁷  are the sharp points of potsherds,

it leaves its mark in the mud

like a threshing sledge. ¹⁸ 

[11:3]  ¹ tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).

[11:3]  ² tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”

[11:3]  ³ tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).

[11:3]  ⁴ tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”

[14:6]  ⁵ tn The verb חָדַל (khadal) means “to desist; to cease.” The verb would mean here “and let him desist,” which some take to mean “and let him rest.” But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated “and desist.” The expression “from him” must be added. Another suggestion that is far-fetched is that of P. J. Calderone (“CHDL-II in poetic texts,” CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of “be fat.”

[14:6]  ⁶ tn There are two roots רָצַה (ratsah). The first is the common word, meaning “to delight in; to have pleasure in.” The second, most likely used here, means “to pay; to acquit a debt” (cf. Lev 26:34, 41, 43). Here with the mention of the simile with the hired man, the completing of the job is in view.

[21:19]  ⁷ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

[21:19]  ⁸ tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

[21:19]  ⁹ tn Heb “his sons.”

[21:19]  ¹⁰ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

[21:19]  ¹¹ tn The text simply has “let him repay [to] him.”

[21:19]  ¹² tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

[36:11]  ¹³ tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.

[37:24]  ¹⁴ sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.

[41:15]  ¹⁵ tc The MT has גַּאֲוָה (ga’avah, “his pride”), but the LXX, Aquila, and the Vulgate all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”

[41:15]  ¹⁶ tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard.

[41:30]  ¹⁷ tn Heb “under him.”

[41:30]  ¹⁸ tn Here only the word “sharp” is present, but in passages like Isa 41:15 it is joined with “threshing sledge.” Here and in Amos 1:3 and Isa 28:27 the word stands alone, but represents the “sledge.”