Ayub 3:17

3:17 There ¹  the wicked ²  cease ³  from turmoil, ⁴ 

and there the weary ⁵  are at rest.

Ayub 5:4

5:4 His children are far ⁶  from safety,

and they are crushed ⁷  at the place where judgment is rendered, ⁸ 

nor is there anyone to deliver them. ⁹ 

Ayub 5:15

5:15 So he saves ¹⁰  from the sword that comes from their mouth, ¹¹ 

even ¹²  the poor from the hand of the powerful.

Ayub 5:19

5:19 He will deliver you ¹³  from six calamities;

yes, in seven ¹⁴  no evil will touch you.

Ayub 6:23

6:23 Or ‘Deliver me ¹⁵  from the enemy’s power, ¹⁶ 

and from the hand of tyrants ¹⁷  ransom ¹⁸  me’?

Ayub 7:13

7:13 If ¹⁹  I say, ²⁰  “My bed will comfort me, ²¹ 

my couch will ease ²²  my complaint,”

Ayub 10:14

10:14 If I sinned, then you would watch me

and you would not acquit me of my iniquity.

Ayub 12:15

12:15 If he holds back the waters, then they dry up; ²³ 

if he releases them, ²⁴  they destroy ²⁵  the land.

Ayub 22:30

22:30 he will deliver even someone who is not innocent, ²⁶ 

who will escape ²⁷  through the cleanness of your hands.”

Ayub 27:6

27:6 I will maintain my righteousness

and never let it go;

my conscience ²⁸  will not reproach me

for as long as I live. ²⁹ 

Ayub 27:22

27:22 It hurls itself against him without pity ³⁰ 

as he flees headlong from its power.

Ayub 36:19

36:19 Would your wealth ³¹  sustain you,

so that you would not be in distress, ³² 

even all your mighty efforts? ³³ 

[3:17]  ¹ sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.

[3:17]  ² sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

[3:17]  ³ tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).

[3:17]  ⁴ tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.

[3:17]  ⁵ tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

[5:4]  ⁶ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ⁷ tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ⁸ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ⁹ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[5:15]  ¹⁰ tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.

[5:15]  ¹¹ tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some mss do not have the preposition on “their mouth,” but render the expression as a construct: “from the sword of their mouth.” This would mean their tongue, and by metonymy, what they say. The expression “from their mouth” corresponds well with “from the hand” in the next colon. And as E. Dhorme (Job, 67) notes, what is missing is a parallel in the first part with “the poor” in the second. So he follows Cappel in repointing “from the sword” as a Hophal participle, מֹחֳרָב (mokhorav), meaning “the ruined.” If a change is required, this has the benefit of only changing the pointing. The difficulty with this is that the word “desolate, ruined” is not used for people, but only to cities, lands, or mountains. The sense of the verse can be supported from the present pointing: “from the sword [which comes] from their mouth”; the second phrase could also be in apposition, meaning, “from the sword, i.e., from their mouth.”

[5:15]  ¹² tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.

[5:19]  ¹³ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ¹⁴ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[6:23]  ¹⁵ tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift – if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement – “to deliver from enemies….”

[6:23]  ¹⁶ tn Heb “hand,” as in the second half of the verse.

[6:23]  ¹⁷ tn The עָרִיצִים (’aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb עָרַץ (’arats) means “to terrify” (Job 13:25).

[6:23]  ¹⁸ tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made.

[7:13]  ¹⁹ tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ’im). See GKC 336-37 §112.hh.

[7:13]  ²⁰ tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself” – “when I think my bed….”

[7:13]  ²¹ sn Sleep is the recourse of the troubled and unhappy. Here “bed” is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.

[7:13]  ²² tn The verb means “to lift up; to take away” (נָשָׂא, nasa’). When followed by the preposition בּ (bet) with the complement of the verb, the idea is “to bear a part; to take a share,” or “to share in the burden” (cf. Num 11:7). The idea then would be that the sleep would ease the complaint. It would not end the illness, but the complaining for a while.

[12:15]  ²³ tc The LXX has a clarification: “he will dry the earth.”

[12:15]  ²⁴ sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.

[12:15]  ²⁵ tn The verb הָפַךְ (hafakh) means “to overthrow; to destroy; to overwhelm.” It was used in Job 9:5 for “overturning” mountains. The word is used in Genesis for the destruction of Sodom.

[22:30]  ²⁶ tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).

[22:30]  ²⁷ tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

[27:6]  ²⁸ tn Heb “my heart.”

[27:6]  ²⁹ tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”

[27:22]  ³⁰ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[36:19]  ³¹ tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.

[36:19]  ³² tn This part has only two words לֹא בְצָר (lo’ bÿtsar, “not in distress”). The negated phrase serves to explain the first colon.

[36:19]  ³³ tc For the many suggestions and the reasoning here, see the commentaries.