Ayub 3:4-6

3:4 That day ¹  – let it be darkness; ² 

let not God on high regard ³  it,

nor let light shine ⁴  on it!

3:5 Let darkness and the deepest

shadow ⁵  claim it; ⁶ 

let a cloud settle on it;

let whatever blackens the day ⁷  terrify it!

3:6 That night – let darkness seize ⁸  it;

let it not be included ⁹  among the days of the year;

let it not enter among the number of the months! ¹⁰ 

Ayub 3:9

3:9 Let its morning stars ¹¹  be darkened;

let it wait ¹²  for daylight but find none, ¹³ 

nor let it see the first rays ¹⁴  of dawn,

Ayub 10:3

10:3 Is it good for you ¹⁵  to oppress, ¹⁶ 

to ¹⁷  despise the work of your hands,

while ¹⁸  you smile ¹⁹ 

on the schemes of the wicked?

Ayub 12:16

12:16 With him are strength and prudence; ²⁰ 

both the one who goes astray ²¹ 

and the one who misleads are his.

Ayub 15:34

15:34 For the company of the godless is barren, ²² 

and fire ²³  consumes the tents of those who accept bribes. ²⁴ 

Ayub 22:19

22:19 The righteous see their destruction ²⁵  and rejoice;

the innocent mock them scornfully, ²⁶  saying,

Ayub 23:3

23:3 O that I knew ²⁷  where I might find him, ²⁸ 

that I could come ²⁹  to his place of residence! ³⁰ 

Ayub 24:13

24:13 There are those ³¹  who rebel against the light;

they do not know its ways

and they do not stay on its paths.

Ayub 30:1

Job’s Present Misery

30:1 “But now they mock me, those who are younger ³²  than I,

whose fathers I disdained too much ³³ 

to put with my sheep dogs. ³⁴ 

Ayub 31:23

31:23 For the calamity from God was a terror to me, ³⁵ 

and by reason of his majesty ³⁶  I was powerless.

Ayub 33:27

33:27 That person sings ³⁷  to others, ³⁸  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ³⁹ 

Ayub 34:34

34:34 Men of understanding say to me –

any wise man listening to me says –

Ayub 36:18

36:18 Be careful that ⁴⁰  no one entices you with riches;

do not let a large bribe ⁴¹  turn you aside.

Ayub 37:24

37:24 Therefore people fear him,

for he does not regard all the wise in heart.” ⁴² 

[3:4]  ¹ tn The first two words should be treated as a casus pendens (see D. J. A. Clines, Job [WBC], 69), referred to as an extraposition in recent grammarians.

[3:4]  ² sn This expression by Job is the negation of the divine decree at creation – “Let there be light,” and that was the first day. Job wishes that his first day be darkness: “As for that day, let there be darkness.” Since only God has this prerogative, Job adds the wish that God on high would not regard that day.

[3:4]  ³ tn The verb דָּרַשׁ (darash) means “to seek, inquire,” and “to address someone, be concerned about something” (cf. Deut 11:12; Jer 30:14,17). Job wants the day to perish from the mind of God.

[3:4]  ⁴ tn The verb is the Hiphil of יָפַע (yafa’), which means here “cause to shine.” The subject is the term נְהָרָה (nÿharah,“light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]).

[3:5]  ⁵ sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.

[3:5]  ⁶ tn The verb is גָּאַל (ga’al, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7,12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.

[3:5]  ⁷ tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as supernatural events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).

[3:6]  ⁸ tn The verb is simply לָקַח (laqakh, “to take”). Here it conveys a strong sense of seizing something and not letting it go.

[3:6]  ⁹ tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6,” CBQ 44 (1982): 48-51.

[3:6]  ¹⁰ sn The choice of this word for “moons,” יְרָחִים (yÿrakhim) instead of חֳדָשִׁים (khodashim) is due to the fact that “month” here is not a reference for which an exact calendar date is essential (in which case חֹדֶשׁ [khodesh] would have been preferred). See J. Segal, “‘yrh’ in the Gezer ‘Calendar,’” JSS 7 (1962): 220, n. 4. Twelve times in the OT יֶרַח (yerakh) means “month” (Exod 2:2; Deut 21:13; 33:14; 1 Kgs 6:37, 38; 8:2; 2 Kgs 15:13; Zech 11:8; Job 3:6; 7:3; 29:2; 39:2).

[3:9]  ¹¹ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

[3:9]  ¹² tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

[3:9]  ¹³ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

[3:9]  ¹⁴ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

[10:3]  ¹⁵ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

[10:3]  ¹⁶ tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

[10:3]  ¹⁷ tn Heb “that you despise.”

[10:3]  ¹⁸ tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

[10:3]  ¹⁹ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.

[12:16]  ²⁰ tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.

[12:16]  ²¹ tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.

[15:34]  ²² tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ²³ sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ²⁴ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[22:19]  ²⁵ tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (“destruction”) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42).

[22:19]  ²⁶ sn In Ps 2:4 it was God who mocked the wicked by judging them.

[23:3]  ²⁷ tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”

[23:3]  ²⁸ tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”

[23:3]  sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”

[23:3]  ²⁹ tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.

[23:3]  ³⁰ tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.

[24:13]  ³¹ tn Heb “They are among those who.”

[30:1]  ³² tn Heb “smaller than I for days.”

[30:1]  ³³ tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.

[30:1]  ³⁴ sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here – dogs were despised as scavengers.

[31:23]  ³⁵ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ³⁶ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[33:27]  ³⁷ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ³⁸ tn Heb “to men.”

[33:27]  ³⁹ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[36:18]  ⁴⁰ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ⁴¹ tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[37:24]  ⁴² sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.