Ayub 5:4

5:4 His children are far ¹  from safety,

and they are crushed ²  at the place where judgment is rendered, ³ 

nor is there anyone to deliver them. ⁴ 

Ayub 9:4

9:4 He is wise in heart ⁵  and mighty ⁶  in strength ⁷  –

who has resisted ⁸  him and remained safe? ⁹ 

Ayub 13:1

Job Pleads His Cause to God ¹⁰ 

13:1 “Indeed, my eyes have seen all this, ¹¹ 

my ears have heard and understood it.

Ayub 13:7

13:7 Will you speak wickedly ¹²  on God’s behalf? ¹³ 

Will you speak deceitfully for him?

Ayub 18:5

18:5 “Yes, ¹⁴  the lamp ¹⁵  of the wicked is extinguished;

his flame of fire ¹⁶  does not shine.

Ayub 23:11

23:11 My feet ¹⁷  have followed ¹⁸  his steps closely;

I have kept to his way and have not turned aside. ¹⁹ 

Ayub 24:11

24:11 They press out the olive oil between the rows of olive trees; ²⁰ 

they tread the winepresses while they are thirsty. ²¹ 

Ayub 28:21

28:21 For ²²  it has been hidden

from the eyes of every living creature,

and from the birds of the sky it has been concealed.

Ayub 30:23

30:23 I know that you are bringing ²³  me to death,

to the meeting place for all the living.

Ayub 31:21

31:21 if I have raised my hand ²⁴  to vote against the orphan,

when I saw my support in the court, ²⁵ 

Ayub 36:5

36:5 Indeed, God is mighty; and he does not despise people, ²⁶ 

he ²⁷  is mighty, and firm ²⁸  in his intent. ²⁹ 

Ayub 38:22

38:22 Have you entered the storehouse ³⁰  of the snow,

or seen the armory ³¹  of the hail,

Ayub 39:22

39:22 It laughs at fear and is not dismayed;

it does not shy away from the sword.

[5:4]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.”

[9:4]  ⁵ tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.

[9:4]  sn The heart is the seat of intelligence and understanding, the faculty of decision making.

[9:4]  ⁶ sn The words אַמִּיץ (’ammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification – God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).

[9:4]  ⁷ tn The first half of the verse simply has “wise of heart and mighty of strength.” The entire line is a casus pendens that will refer to the suffix on אֵלָיו (’elayv) in the second colon. So the question is “Who has resisted the one who is wise of heart and mighty of strength?” Again, the rhetorical question is affirming that no one has done this.

[9:4]  ⁸ tn The verb is the Hiphil of the verb קָשָׁה (qashah, “to be hard”). It frequently is found with the word for “neck,” describing people as “stiff-necked,” i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.

[9:4]  ⁹ tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver.

[13:1]  ¹⁰ sn Chapter 13 records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).

[13:1]  ¹¹ tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”

[13:7]  ¹² tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ¹³ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[18:5]  ¹⁴ tn Hebrew גַּם (gam, “also; moreover”), in view of what has just been said.

[18:5]  ¹⁵ sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

[18:5]  ¹⁶ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

[23:11]  ¹⁷ tn Heb “my foot.”

[23:11]  ¹⁸ tn Heb “held fast.”

[23:11]  ¹⁹ tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).

[24:11]  ²⁰ tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.

[24:11]  ²¹ tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.

[28:21]  ²² tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).

[30:23]  ²³ tn The imperfect verb would be a progressive imperfect, it is future, but it is also already underway.

[31:21]  ²⁴ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ²⁵ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[36:5]  ²⁶ tn The object “people” is not in the Hebrew text but is implied.

[36:5]  ²⁷ tn The text simply repeats “mighty.”

[36:5]  ²⁸ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

[36:5]  ²⁹ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

[38:22]  ³⁰ sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

[38:22]  ³¹ tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.