Ayub 12:5

12:5 For calamity, ¹  there is derision

(according to the ideas of the fortunate ² ) –

a fate ³  for those whose feet slip!

Ayub 17:4

17:4 Because ⁴  you have closed their ⁵  minds to understanding,

therefore you will not exalt them. ⁶ 

Ayub 22:7

22:7 You gave the weary ⁷  no water to drink

and from the hungry you withheld food.

Ayub 29:13

29:13 the blessing of the dying man descended on me, ⁸ 

and I made the widow’s heart rejoice; ⁹ 

Ayub 31:30

31:30 I ¹⁰  have not even permitted my mouth ¹¹  to sin

by asking ¹²  for his life through a curse –

[12:5]  ¹ tn The first word, לַפִּיד (lapid), could be rendered “a torch of scorn,” but this gives no satisfying meaning. The ל (lamed) is often taken as an otiose letter, and the noun פִּיד (pid) is “misfortune, calamity” (cf. Job 30:24; 31:29).

[12:5]  ² tn The noun עַשְׁתּוּת (’ashtut, preferably עַשְׁתּוֹת, ’ashtot) is an abstract noun from עָשַׁת (’ashat, “to think”). The word שַׁאֲנָן (sha’anan) means “easy in mind, carefree,” and “happy.”

[12:5]  ³ tn The form has traditionally been taken to mean “is ready” from the verb כּוּן (kun, “is fixed, sure”). But many commentators look for a word parallel to “calamity.” So the suggestion has been put forward that נָכוֹן (nakhon) be taken as a noun from נָכָה (nakhah, “strike, smite”): “a blow” (Schultens, Dhorme, Gordis), “thrust” or “kick” (HALOT 698 s.v. I נָכוֹן).

[17:4]  ⁴ tn This half-verse gives the reason for the next half-verse.

[17:4]  ⁵ sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.

[17:4]  ⁶ tn The object “them” is supplied. This is the simplest reading of the line, taking the verb is an active Polel. Some suggest that the subject is “their hand” and the verb is to be translated “is not raised.” This would carry through the thought of the last verse, but it is not necessary to the point.

[22:7]  ⁷ tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

[29:13]  ⁸ tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).

[29:13]  ⁹ tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.

[31:30]  ¹⁰ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ¹¹ tn Heb “I have not given my palate.”

[31:30]  ¹² tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.