Ayub 12:19

12:19 He leads priests away stripped ¹ 

and overthrows ²  the potentates. ³ 

Ayub 19:16

19:16 I summon ⁴  my servant, but he does not respond,

even though I implore ⁵  him with my own mouth.

Ayub 7:2

7:2 Like a servant ⁶  longing for the evening shadow, ⁷ 

and like a hired man looking ⁸  for his wages, ⁹ 

Ayub 25:3

25:3 Can his armies be numbered? ¹⁰ 

On whom does his light ¹¹  not rise?

Ayub 31:13

31:13 “If I have disregarded the right of my male servants

or my female servants

when they disputed ¹²  with me,

Ayub 41:4

41:4 Will it make a pact ¹³  with you,

so you could take it ¹⁴  as your slave for life?

Ayub 21:15

21:15 Who is the Almighty, that ¹⁵  we should serve him?

What would we gain

if we were to pray ¹⁶  to him?’ ¹⁷ 

[12:19]  ¹ tn Except for “priests,” the phraseology is identical to v. 17a.

[12:19]  ² tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid.

[12:19]  ³ tn The original meaning of אֵיתָן (’eytan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.

[19:16]  ⁴ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ⁵ tn Heb “plead for grace” or “plead for mercy” (ESV).

[7:2]  ⁶ tn This term עֶבֶד (’eved) is the servant or the slave. He is compelled to work through the day, in the heat; but he longs for evening, when he can rest from the slavery.

[7:2]  ⁷ tn The expression יִשְׁאַף־צֵל (yish’af tsel, “longing for the evening shadow”) could also be taken as a relative clause (without the relative pronoun): “as a servant [who] longs for the evening shadow” (see GKC 487 §155.g). In either case, the expressions in v. 2 emphasize the point of the comparison, which will be summed up in v. 3.

[7:2]  ⁸ tn The two verbs in this verse stress the eager expectation and waiting. The first, שָׁאַף (sha’af), means “to long for; to desire”; and the second, קָוָה (qavah), has the idea of “to hope for; to look for; to wait.” The words would give the sense that the servant or hired man had the longing on his mind all day.

[7:2]  ⁹ tn The word פֹּעַל (po’al) means “work.” But here the word should be taken as a metonymy, meaning the pay for the work that he has done (compare Jer 22:13).

[25:3]  ¹⁰ tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

[25:3]  ¹¹ tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

[31:13]  ¹² tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

[41:4]  ¹³ tn Heb “will he cut a covenant.”

[41:4]  ¹⁴ tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”

[21:15]  ¹⁵ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ¹⁶ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ¹⁷ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.