Ayub 11:4

11:4 For you have said, ‘My teaching ¹  is flawless,

and I am pure in your sight.’

Ayub 13:14

13:14 Why ²  do I put myself in peril, ³ 

and take my life in my hands?

Ayub 17:2

17:2 Surely mockery ⁴  is with me; ⁵ 

my eyes must dwell on their hostility. ⁶ 

Ayub 23:17

23:17 Yet I have not been silent because of the darkness,

because of the thick darkness

that covered my face. ⁷ 

Ayub 31:25

31:25 if I have rejoiced because of the extent of my wealth,

or because of the great wealth my hand had gained,

Ayub 38:9

38:9 when I made ⁸  the storm clouds its garment,

and thick darkness its swaddling band, ⁹ 

[11:4]  ¹ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

[13:14]  ² tc Most editors reject עַל־מָה (’al mah) as dittography from the last verse.

[13:14]  ³ tn Heb “why do I take my flesh in my teeth?” This expression occurs nowhere else. It seems to be drawn from animal imagery in which the wild beast seizes the prey and carries it off to a place of security. The idea would then be that Job may be destroying himself. An animal that fights with its flesh (prey) in its mouth risks losing it. Other commentators do not think this is satisfactory, but they are unable to suggest anything better.

[17:2]  ⁴ tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).

[17:2]  ⁵ tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”

[17:2]  ⁶ tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.

[23:17]  ⁷ tn This is a very difficult verse. The Hebrew text literally says: “for I have not been destroyed because of darkness, and because of my face [which] gloom has covered.” Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb נִצְמַתִּי (nitsmatti) means “I have been silent” (as in Arabic and Aramaic), and so obviously the negative must be retained – he has not been silent.

[38:9]  ⁸ tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.

[38:9]  ⁹ tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.