Ayub 3:7

3:7 Indeed, ¹  let that night be barren; ² 

let no shout of joy ³  penetrate ⁴  it!

Ayub 4:10

4:10 There is ⁵  the roaring of the lion ⁶ 

and the growling ⁷  of the young lion,

but the teeth of the young lions are broken. ⁸ 

Ayub 26:11

26:11 The pillars ⁹  of the heavens tremble

and are amazed at his rebuke. ¹⁰ 

Ayub 30:29

30:29 I have become a brother to jackals

and a companion of ostriches. ¹¹ 

Ayub 33:8

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ¹² 

(I heard the sound of the words!):

Ayub 34:16

God Is Impartial and Omniscient

34:16 “If you have ¹³  understanding, listen to this,

hear what I have to say. ¹⁴ 

[3:7]  ¹ tn The particle הִנֵּה (hinneh, “behold”) in this sentence focuses the reader’s attention on the statement to follow.

[3:7]  ² tn The word גַּלְמוּד (galmud) probably has here the idea of “barren” rather than “solitary.” See the parallelism in Isa 49:21. In Job it seems to carry the idea of “barren” in 15:34, and “gloomy” in 30:3. Barrenness can lead to gloom.

[3:7]  ³ tn The word is from רָנַן (ranan, “to give a ringing cry” or “shout of joy”). The sound is loud and shrill.

[3:7]  ⁴ tn The verb is simply בּוֹא (bo’, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day.

[4:10]  ⁵ tn “There is” has been supplied to make a smoother translation out of the clauses.

[4:10]  ⁶ sn Eliphaz takes up a new image here to make the point that the wicked are destroyed – the breaking up and scattering of a den of lions. There are several words for “lion” used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them (Job [WBC], 109, 110, which records some bibliography of those who have tried to work on the etymologies and meanings). The first is אַרְיֵה (’aryeh) the generic term for “lion.” It is followed by שַׁחַל (shakhal) which, like כְּפִיר (kÿfir), is a “young lion.” Some have thought that the שַׁחַל (shakhal) is a lion-like animal, perhaps a panther or leopard. KBL takes it by metathesis from Arabic “young one.” The LXX for this verse has “the strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.”

[4:10]  ⁷ tn Heb “voice.”

[4:10]  ⁸ tn The verb belongs to the subject “teeth” in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [NCBC], 46-47).

[26:11]  ⁹ sn H. H. Rowley (Job [NCBC], 173) says these are the great mountains, perceived to hold up the sky.

[26:11]  ¹⁰ sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror.

[30:29]  ¹¹ sn The point of this figure is that Job’s cries of lament are like the howls and screeches of these animals, not that he lives with them. In Job 39:13 the female ostrich is called “the wailer.”

[33:8]  ¹² tn Heb “in my ears.”

[34:16]  ¹³ tn The phrase “you have” is not in the Hebrew text, but is implied.

[34:16]  ¹⁴ tn Heb “the sound of my words.”