Ayub 31:32

31:32 But ¹  no stranger had to spend the night outside,

for I opened my doors to the traveler ²  –

Ayub 5:21-22

5:21 You will be protected ³  from malicious gossip, ⁴ 

and will not be afraid of the destruction ⁵  when it comes.

5:22 You will laugh at destruction and famine ⁶ 

and need not ⁷  be afraid of the beasts of the earth.

Ayub 34:23

34:23 For he does not still consider a person, ⁸ 

that he should come before God in judgment.

Ayub 29:22

29:22 After I had spoken, they did not respond;

my words fell on them drop by drop. ⁹ 

Ayub 33:7

33:7 Therefore no fear of me should terrify you,

nor should my pressure ¹⁰  be heavy on you. ¹¹ 

Ayub 5:24

5:24 And ¹²  you will know ¹³  that your home ¹⁴ 

will be secure, ¹⁵ 

and when you inspect ¹⁶  your domains,

you will not be missing ¹⁷  anything.

Ayub 11:11

11:11 For he ¹⁸  knows deceitful ¹⁹  men;

when he sees evil, will he not ²⁰  consider it? ²¹ 

Ayub 15:6

15:6 Your own mouth condemns ²²  you, not I;

your own lips testify against ²³  you.

Ayub 34:24

34:24 He shatters the great without inquiry, ²⁴ 

and sets up others in their place.

Ayub 35:7

35:7 If you are righteous, what do you give to God,

or what does he receive from your hand?

Ayub 11:15

11:15 For ²⁵  then you will lift up your face

without ²⁶  blemish; ²⁷ 

you will be securely established ²⁸ 

and will not fear.

[31:32]  ¹ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

[31:32]  ² tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

[5:21]  ³ tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).

[5:21]  ⁴ tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.

[5:21]  sn The Targum saw here a reference to Balaam and the devastation brought on by the Midianites.

[5:21]  ⁵ tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).

[5:22]  ⁶ tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.

[5:22]  tn The word for “famine” is an Aramaic word found again in 30:3. The book of Job has a number of Aramaisms that are used to form an alternative parallel expression (see notes on “witness” in 16:19).

[5:22]  ⁷ tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).

[34:23]  ⁸ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[29:22]  ⁹ tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2).

[33:7]  ¹⁰ tc The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The LXX has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.

[33:7]  ¹¹ tn See Job 9:34 and 13:21.

[5:24]  ¹² sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ¹³ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ¹⁴ tn Heb “tent.”

[5:24]  ¹⁵ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ¹⁶ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ¹⁷ tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[11:11]  ¹⁸ tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job’s sin even if Job does not.

[11:11]  ¹⁹ tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.”

[11:11]  ²⁰ tn E. Dhorme (Job, 162) reads the prepositional phrase “to him” rather than the negative; he translates the line as “he sees iniquity and observes it closely.”

[11:11]  ²¹ tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it – he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (lo’) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

[15:6]  ²² tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

[15:6]  ²³ tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

[34:24]  ²⁴ tn Heb “[with] no investigation.”

[11:15]  ²⁵ tn The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see GKC 498 §159.ee).

[11:15]  ²⁶ tn For this use of the preposition מִן (min) see GKC 382 §119.w.

[11:15]  ²⁷ tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.

[11:15]  ²⁸ tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”