Ayub 4:13

4:13 In the troubling thoughts ¹  of the dreams ²  in the night

when a deep sleep ³  falls on men,

Ayub 8:4

8:4 If ⁴  your children sinned against him,

he gave them over ⁵  to the penalty ⁶  of their sin.

Ayub 9:3

9:3 If someone wishes ⁷  to contend ⁸  with him,

he cannot answer ⁹  him one time in a thousand.

Ayub 9:34

9:34 who ¹⁰  would take his ¹¹  rod ¹²  away from me

so that his terror ¹³  would not make me afraid.

Ayub 13:11

13:11 Would not his splendor ¹⁴  terrify ¹⁵  you

and the fear he inspires ¹⁶  fall on you?

Ayub 13:21-22

13:21 Remove ¹⁷  your hand ¹⁸  far from me

and stop making me afraid with your terror. ¹⁹ 

13:22 Then call, ²⁰  and I will answer,

or I will speak, and you respond to me.

Ayub 15:14

15:14 What is man that he should be pure,

or one born of woman, that he should be righteous?

Ayub 19:6

19:6 know ²¹  then that God has wronged me ²² 

and encircled ²³  me with his net. ²⁴ 

Ayub 20:29

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ²⁵  from God.”

Ayub 22:15

22:15 Will you keep to the old path ²⁶ 

that evil men have walked –

Ayub 26:13

26:13 By his breath ²⁷  the skies became fair;

his hand pierced the fleeing serpent. ²⁸ 

Ayub 27:18

27:18 The house he builds is as fragile as a moth’s cocoon, ²⁹ 

like a hut ³⁰  that a watchman has made.

Ayub 30:15

30:15 Terrors are turned loose ³¹  on me;

they drive away ³²  my honor like the wind,

and like a cloud my deliverance has passed away.

Ayub 31:16

31:16 If I have refused to give the poor what they desired, ³³ 

or caused the eyes of the widow to fail,

Ayub 35:12

35:12 Then ³⁴  they cry out – but he does not answer –

because of the arrogance of the wicked.

Ayub 36:15

36:15 He delivers the afflicted by ³⁵  their ³⁶  afflictions,

he reveals himself to them ³⁷  by their suffering.

Ayub 37:2

37:2 Listen carefully ³⁸  to the thunder of his voice,

to the rumbling ³⁹  that proceeds from his mouth.

Ayub 37:10

37:10 The breath of God produces ice,

and the breadth of the waters freeze solid.

Ayub 41:7

41:7 Can you fill its hide with harpoons

or its head with fishing spears?

Ayub 42:6

42:6 Therefore I despise myself, ⁴⁰ 

and I repent in dust and ashes!

[4:13]  ¹ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

[4:13]  ² tn Heb “visions” of the night.

[4:13]  ³ tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

[8:4]  ⁴ 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]  ⁵ 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]  ⁶ 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.

[9:3]  ⁷ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

[9:3]  ⁸ tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

[9:3]  ⁹ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

[9:34]  ¹⁰ tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.

[9:34]  ¹¹ tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.

[9:34]  ¹² sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.

[9:34]  ¹³ tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid.

[13:11]  ¹⁴ sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, sÿ’eto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissa’un) in the last verse. They are both from the verb נָשַׂא (nasa’, “to lift up”).

[13:11]  ¹⁵ tn On this verb in the Piel, see 7:14.

[13:11]  ¹⁶ tn Heb “His dread”; the suffix is a subjective genitive.

[13:21]  ¹⁷ tn The imperative הַרְחַק (harkhaq, “remove”; GKC 98 §29.q), from רָחַק (rakhaq, “far, be far”) means “take away [far away]; to remove.”

[13:21]  ¹⁸ sn This is a common, but bold, anthropomorphism. The fact that the word used is כַּף (kaf, properly “palm”) rather than יָד (yad, “hand,” with the sense of power) may stress Job’s feeling of being trapped or confined (see also Ps 139:5, 7).

[13:21]  ¹⁹ tn See Job 9:34.

[13:22]  ²⁰ tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.

[19:6]  ²¹ tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.

[19:6]  ²² tn The Piel of עָוַת (’avat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.

[19:6]  ²³ tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net.

[19:6]  ²⁴ tn The word מְצוּדוֹ (mÿtsudo) is usually connected with צוּד (tsud, “to hunt”), and so is taken to mean “a net.” Gordis and Habel, however, interpret it to mean “siegeworks” thrown up around a city – but that would require changing the ד (dalet) to a ר (resh) (cf. NLT, “I am like a city under siege”). The LXX, though, has “bulwark.” Besides, the previous speech used several words for “net.”

[20:29]  ²⁵ tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).

[22:15]  ²⁶ tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.

[26:13]  ²⁷ tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.

[26:13]  ²⁸ sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).

[27:18]  ²⁹ tn Heb כָעָשׁ (kha’ash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).

[27:18]  ³⁰ tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.

[30:15]  ³¹ tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).

[30:15]  ³² tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

[31:16]  ³³ tn Heb “kept the poor from [their] desire.”

[35:12]  ³⁴ tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).

[36:15]  ³⁵ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

[36:15]  ³⁶ tn Heb “his.”

[36:15]  ³⁷ tn Heb “he uncovers their ear.”

[37:2]  ³⁸ tn The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.

[37:2]  ³⁹ tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).

[42:6]  ⁴⁰ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).