Ayub 16:5

16:5 But ¹  I would strengthen ²  you with my words; ³ 

comfort from my lips would bring ⁴  you relief.

Ayub 37:8

37:8 The wild animals go to their lairs,

and in their dens they remain.

Ayub 9:30

9:30 If I wash myself with snow water, ⁵ 

and make my hands clean with lye, ⁶ 

Ayub 19:16

19:16 I summon ⁷  my servant, but he does not respond,

even though I implore ⁸  him with my own mouth.

Ayub 16:4

16:4 I also could speak ⁹  like you,

if ¹⁰  you were in my place;

I could pile up ¹¹  words against you

and I could shake my head at you. ¹² 

[16:5]  ¹ tn “But” has been added in the translation to strengthen the contrast.

[16:5]  ² tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”

[16:5]  ³ tn Heb “my mouth.”

[16:5]  ⁴ tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”

[9:30]  ⁵ tn The Syriac and Targum Job read with the Qere “with water of [בְמֵי, bÿme] snow.” The Kethib simply has “in [בְמוֹ, bÿmo] snow.” In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean; but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for שֶׁלֶג (sheleg) – “soap” (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written.

[9:30]  ⁶ tn The word בֹּר (bor, “lye, potash”) does not refer to purity (Syriac, KJV, ASV), but refers to the ingredient used to make the hands pure or clean. It has the same meaning as בֹּרִית (borit), the alkali or soda made from the ashes of certain plants.

[19:16]  ⁷ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ⁸ tn Heb “plead for grace” or “plead for mercy” (ESV).

[16:4]  ⁹ tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

[16:4]  ¹⁰ tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).

[16:4]  ¹¹ tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).

[16:4]  ¹² sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).