Ayub 1:10

1:10 Have you ¹  not made a hedge ²  around him and his household and all that he has on every side? You have blessed ³  the work of his hands, and his livestock ⁴  have increased ⁵  in the land.

Ayub 7:21

7:21 And why do you not pardon my transgression,

and take away my iniquity?

For now I will lie down in the dust, ⁶ 

and you will seek me diligently, ⁷ 

but I will be gone.”

Ayub 24:14

24:14 Before daybreak ⁸  the murderer rises up;

he kills the poor and the needy;

in the night he is ⁹  like a thief. ¹⁰ 

Ayub 26:14

26:14 Indeed, these are but the outer fringes of his ways! ¹¹ 

How faint is the whisper ¹²  we hear of him!

But who can understand the thunder of his power?”

Ayub 32:2

32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. ¹³  He was angry ¹⁴  with Job for justifying ¹⁵  himself rather than God. ¹⁶ 

[1:10]  ¹ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ² tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ³ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ⁴ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ⁵ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).

[7:21]  ⁶ tn The LXX has, “for now I will depart to the earth.”

[7:21]  ⁷ tn The verb שָׁחַר (shakhar) in the Piel has been translated “to seek early in the morning” because of the possible link with the word “dawn.” But the verb more properly means “to seek diligently” (by implication).

[24:14]  ⁸ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

[24:14]  ⁹ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

[24:14]  ¹⁰ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

[26:14]  ¹¹ tn Heb “the ends of his ways,” meaning “the fringes.”

[26:14]  ¹² tn Heb “how little is the word.” Here “little” means a “fraction” or an “echo.”

[32:2]  ¹³ tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.

[32:2]  ¹⁴ tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”

[32:2]  ¹⁵ tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.

[32:2]  ¹⁶ tc The LXX and Latin versions soften the expression slightly by saying “before God.”