Ayub 6:29

6:29 Relent, ¹  let there be no falsehood; ² 

reconsider, ³  for my righteousness is intact! ⁴ 

Ayub 19:3

19:3 These ten times ⁵  you have been reproaching me; ⁶ 

you are not ashamed to attack me! ⁷ 

Ayub 24:6

24:6 They reap fodder ⁸  in the field,

and glean ⁹  in the vineyard of the wicked.

Ayub 24:21

24:21 He preys on ¹⁰  the barren and childless woman, ¹¹ 

and does not treat the widow well.

Ayub 27:13

27:13 This is the portion of the wicked man

allotted by God, ¹² 

the inheritance that evildoers receive

from the Almighty.

Ayub 30:21

30:21 You have become cruel to me; ¹³ 

with the strength of your hand you attack me. ¹⁴ 

Ayub 36:15

36:15 He delivers the afflicted by ¹⁵  their ¹⁶  afflictions,

he reveals himself to them ¹⁷  by their suffering.

[6:29]  ¹ tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”

[6:29]  ² tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.

[6:29]  ³ tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.

[6:29]  ⁴ tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.

[19:3]  ⁵ sn The number “ten” is a general expression to convey that this has been done often (see Gen 31:7; Num 14:22).

[19:3]  ⁶ tn The Hiphil of the verb כָּלַם (kalam) means “outrage; insult; shame.” The verbs in this verse are prefixed conjugations, and may be interpreted as preterites if the reference is to the past time. But since the action is still going on, progressive imperfects work well.

[19:3]  ⁷ tn The second half of the verse uses two verbs, the one dependent on the other. It could be translated “you are not ashamed to attack me” (see GKC 385-86 §120.c), or “you attack me shamelessly.” The verb חָכַר (hakhar) poses some difficulties for both the ancient versions and the modern commentators. The verb seems to be cognate to Arabic hakara, “to oppress; to ill-treat.” This would mean that there has been a transformation of ח (khet) to ה (he). Three Hebrew mss actually have the ח (khet). This has been widely accepted; other suggestions are irrelevant.

[24:6]  ⁸ tc The word בְּלִילוֹ (bÿlilo) means “his fodder.” It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated “they gather/reap their fodder.” The early versions all have “they reap in a field which is not his” (taking it as בְּלִי לוֹ, bÿli lo). A conjectural emendation would change the word to בַּלַּיְלָה (ballaylah, “in the night”). But there is no reason for this.

[24:6]  ⁹ tn The verbs in this verse are uncertain. In the first line “reap” is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean “glean,” which would be the task of the poor.

[24:21]  ¹⁰ tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (ra’a’, “to crush”). The LXX seems to have read something like הֵרַע (hera’, “oppressed”).

[24:21]  ¹¹ tn Heb “the childless [woman], she does not give birth.” The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses GKC 490 §156.d, f.

[27:13]  ¹² tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”

[30:21]  ¹³ tn The idiom uses the Niphal verb “you are turned” with “to cruelty.” See Job 41:20b, as well as Isa 63:10.

[30:21]  ¹⁴ tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change.

[36:15]  ¹⁵ 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]  ¹⁶ tn Heb “his.”

[36:15]  ¹⁷ tn Heb “he uncovers their ear.”