Ayub 4:6
Konteks4:6 Is not your piety 1 your confidence, 2
and your blameless ways your hope? 3
Ayub 11:20
Konteks11:20 But the eyes of the wicked fail, 4
and escape 5 eludes them;
their one hope 6 is to breathe their last.” 7
Ayub 19:27
Konteks19:27 whom I will see for myself, 8
and whom my own eyes will behold,
and not another. 9
My heart 10 grows faint within me. 11
Ayub 20:23
Konteks20:23 “While he is 12 filling his belly,
God 13 sends his burning anger 14 against him,
and rains down his blows upon him. 15
Ayub 39:1
Konteks39:1 “Are you acquainted with the way 16
the mountain goats 17 give birth?
Do you watch as the wild deer give birth to their young?
[4:6] 1 tn The word יִרְאָה (yir’ah, “fear”) in this passage refers to Job’s fear of the
[4:6] 2 tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.
[4:6] 3 tn This second half of the verse simply has “your hope and the integrity of your ways.” The expression “the perfection of your ways” is parallel to “your fear,” and “your hope” is parallel to “your confidence.” This sentence is an example of casus pendens or extraposition: “as for your hope, it is the integrity of your ways” (see GKC 458 §143.d).
[4:6] sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.
[11:20] 4 tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.
[11:20] 5 tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.
[11:20] 6 tn The word is to be interpreted as a metonymy; it represents what is hoped for.
[11:20] 7 tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.
[19:27] 8 tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.
[19:27] 9 tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.
[19:27] 10 tn Heb “kidneys,” a poetic expression for the seat of emotions.
[19:27] 11 tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.
[20:23] 12 tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
[20:23] 13 tn “God” is understood as the subject of the judgment.
[20:23] 14 tn Heb “the anger of his wrath.”
[20:23] 15 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
[39:1] 16 tn The text uses the infinitive as the object: “do you know the giving birth of?”
