Ayub 4:4-5

4:4 Your words have supported ¹  those

who stumbled, ² 

and you have strengthened the knees

that gave way. ³ 

4:5 But now the same thing ⁴  comes to you,

and you are discouraged; ⁵ 

it strikes you,

and you are terrified. ⁶ 

Ayub 16:5

16:5 But ⁷  I would strengthen ⁸  you with my words; ⁹ 

comfort from my lips would bring ¹⁰  you relief.

[4:4]  ¹ tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.

[4:4]  ² tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).

[4:4]  ³ tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).

[4:4]  sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).

[4:5]  ⁴ tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.

[4:5]  ⁵ tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).

[4:5]  ⁶ tn This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.

[16:5]  ⁷ tn “But” has been added in the translation to strengthen the contrast.

[16:5]  ⁸ tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”

[16:5]  ⁹ tn Heb “my mouth.”

[16:5]  ¹⁰ tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”