Ayub 3:10

3:10 because it ¹  did not shut the doors ²  of my mother’s womb on me, ³ 

nor did it hide trouble ⁴  from my eyes!

Ayub 8:4

8:4 If ⁵  your children sinned against him,

he gave them over ⁶  to the penalty ⁷  of their sin.

Ayub 12:15

12:15 If he holds back the waters, then they dry up; ⁸ 

if he releases them, ⁹  they destroy ¹⁰  the land.

Ayub 20:15

20:15 The wealth that he consumed ¹¹  he vomits up,

God will make him throw it out ¹²  of his stomach.

Ayub 23:16

23:16 Indeed, God has made my heart faint; ¹³ 

the Almighty has terrified me.

Ayub 30:22

30:22 You pick me up on the wind and make me ride on it; ¹⁴ 

you toss me about ¹⁵  in the storm. ¹⁶ 

Ayub 31:16

31:16 If I have refused to give the poor what they desired, ¹⁷ 

or caused the eyes of the widow to fail,

Ayub 33:28

33:28 He redeemed my life ¹⁸ 

from going down to the place of corruption,

and my life sees the light!’

Ayub 39:14

39:14 For she leaves ¹⁹  her eggs on the ground,

and lets them be warmed on the soil.

[3:10]  ¹ tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.

[3:10]  ² sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).

[3:10]  ³ tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.

[3:10]  ⁴ tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.

[8:4]  ⁵ tn The AV and RV take the protasis down to the middle of v. 6. The LXX changes the “if” at the beginning of v. 5 to “then” and makes that verse the apodosis. If the apodosis comes in the second half of v. 4, then v. 4 would be a complete sentence (H. H. Rowley, Job [NCBC], 71; A. B. Davidson, Job, 60). The particle אִם (’im) has the sense of “since” in this section.

[8:4]  ⁶ tn The verb is a Piel preterite with a vav (ו) consecutive. The ו (vav) need not be translated if the second half of the verse is the apodosis of the first – since they sinned…he did this. The verb שִׁלֵּחַ (shilleakh) means “to expel; to thrust out” normally; here the sense of “deliver up” or “deliver over” fits the sentence well. The verse is saying that sin carries its own punishment, and so God merely delivered the young people over to it.

[8:4]  ⁷ tn Heb “into the hand of their rebellion.” The word “hand” often signifies “power.” The rebellious acts have the power to destroy, and so that is what happened – according to Bildad. Bildad’s point is that Job should learn from what happened to his family.

[12:15]  ⁸ tc The LXX has a clarification: “he will dry the earth.”

[12:15]  ⁹ sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.

[12:15]  ¹⁰ tn The verb הָפַךְ (hafakh) means “to overthrow; to destroy; to overwhelm.” It was used in Job 9:5 for “overturning” mountains. The word is used in Genesis for the destruction of Sodom.

[20:15]  ¹¹ tn Heb “swallowed.”

[20:15]  ¹² tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[23:16]  ¹³ tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.

[30:22]  ¹⁴ sn Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away.

[30:22]  ¹⁵ tn The verb means “to melt.” The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation “toss…about” comes from the Arabic cognate that is used for the surging of the sea.

[30:22]  ¹⁶ tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (tÿshu’ah, “storm”).

[31:16]  ¹⁷ tn Heb “kept the poor from [their] desire.”

[33:28]  ¹⁸ sn See note on “him” in v. 24.

[39:14]  ¹⁹ tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ’zb II in Job,” JBL 78 [1959]: 307f.).