Ayub 6:7

6:7 I ¹  have refused ²  to touch such things; ³ 

they are like loathsome food to me. ⁴ 

Ayub 16:2

16:2 “I have heard many things like these before.

What miserable comforters ⁵  are you all!

Ayub 22:5

22:5 Is not your wickedness great ⁶ 

and is there no end to your iniquity?

Ayub 31:33

31:33 if ⁷  I have covered my transgressions as men do, ⁸ 

by hiding ⁹  iniquity in my heart, ¹⁰ 

Ayub 33:14

Elihu Disagrees With Job’s View of God

33:14 “For God speaks, the first time in one way,

the second time in another,

though a person does not perceive ¹¹  it.

Ayub 34:30

34:30 so that the godless man should not rule,

and not lay snares for the people. ¹² 

[6:7]  ¹ tn The traditional rendering of נַפְשִׁי (nafshi) is “my soul.” But since נֶפֶשׁ (nefesh) means the whole person, body and soul, it is best to translate it with its suffix simply as an emphatic pronoun.

[6:7]  ² tn For the explanation of the perfect verb with its completed action in the past and its remaining effects, see GKC 311 §106.g.

[6:7]  ³ tn The phrase “such things” is not in the Hebrew text but has been supplied.

[6:7]  ⁴ tn The second colon of the verse is difficult. The word דְּוֵי (dÿve) means “sickness of” and yields a meaning “like the sickness of my food.” This could take the derived sense of דָּוָה (davah) and mean “impure” or “corrupt” food. The LXX has “for I loathe my food as the smell of a lion” and so some commentators emend “they” (which has no clear antecedent) to mean “I loathe it [like the sickness of my food].” Others have more freely emended the text to “my palate loathes my food” (McNeile) or “my bowels resound with suffering” (I. Eitan, “An unknown meaning of RAHAMIÝM,” JBL 53 [1934]: 271). Pope has “they are putrid as my flesh [= my meat].” D. J. A. Clines (Job [WBC], 159) prefers the suggestion in BHS, “it [my soul] loathes them as my food.” E. Dhorme (Job, 80) repoints the second word of the colon to get כְּבֹדִי (kÿvodi, “my glory”): “my heart [glory] loathes/is sickened by my bread.”

[16:2]  ⁵ tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (mÿnahame ’amal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).

[22:5]  ⁶ tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.

[31:33]  ⁷ tn Now the protasis continues again.

[31:33]  ⁸ sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

[31:33]  ⁹ tn The infinitive is epexegetical, explaining the first line.

[31:33]  ¹⁰ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

[33:14]  ¹¹ tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.

[34:30]  ¹² tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”