Ayub 5:20

5:20 In time of famine ¹  he will redeem you from death,

and in time of war from the power of the sword. ² 

Ayub 9:16

9:16 If I summoned him, and he answered me, ³ 

I would not believe ⁴ 

that he would be listening to my voice –

Ayub 15:15

15:15 If God places no trust in his holy ones, ⁵ 

if even the heavens ⁶  are not pure in his eyes,

Ayub 23:10

23:10 But he knows the pathway that I take; ⁷ 

if he tested me, I would come forth like gold. ⁸ 

Ayub 34:28

34:28 so that they caused ⁹  the cry of the poor

to come before him,

so that he hears ¹⁰  the cry of the needy.

Ayub 36:13

36:13 The godless at heart ¹¹  nourish anger, ¹² 

they do not cry out even when he binds them.

Ayub 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

Ayub 37:6

37:6 For to the snow he says, ‘Fall ¹³  to earth,’

and to the torrential rains, ¹⁴  ‘Pour down.’ ¹⁵ 

[5:20]  ¹ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ² tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[9:16]  ³ sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”

[9:16]  ⁴ tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.

[15:15]  ⁵ tn Eliphaz here reiterates the point made in Job 4:18.

[15:15]  ⁶ sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

[23:10]  ⁷ tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.

[23:10]  ⁸ tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).

[34:28]  ⁹ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ¹⁰ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[36:13]  ¹¹ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ¹² tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[37:6]  ¹³ tn The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.”

[37:6]  ¹⁴ tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.

[37:6]  ¹⁵ tn Heb “Be strong.”