Ayub 5:5

5:5 The hungry ¹  eat up his harvest, ² 

and take it even from behind the thorns, ³ 

and the thirsty ⁴  swallow up ⁵  their fortune. ⁶ 

Ayub 6:15

6:15 My brothers ⁷  have been as treacherous ⁸  as a seasonal stream, ⁹ 

and as the riverbeds of the intermittent streams ¹⁰ 

that flow away. ¹¹ 

Ayub 10:9

10:9 Remember that you have made me as with ¹²  the clay;

will ¹³  you return me to dust?

Ayub 12:6

12:6 But ¹⁴  the tents of robbers are peaceful,

and those who provoke God are confident ¹⁵  –

who carry their god in their hands. ¹⁶ 

Ayub 15:23

15:23 he wanders about – food for vultures; ¹⁷ 

he knows that the day of darkness is at hand. ¹⁸ 

Ayub 19:27

19:27 whom I will see for myself, ¹⁹ 

and whom my own eyes will behold,

and not another. ²⁰ 

My heart ²¹  grows faint within me. ²² 

Ayub 20:23

20:23 “While he is ²³  filling his belly,

God ²⁴  sends his burning anger ²⁵  against him,

and rains down his blows upon him. ²⁶ 

Ayub 20:25

20:25 When he pulls it out ²⁷  and it comes out of his back,

the gleaming point ²⁸  out of his liver,

terrors come over him.

Ayub 21:33

21:33 The clods of the torrent valley ²⁹  are sweet to him;

behind him everybody follows in procession,

and before him goes a countless throng.

Ayub 24:2

24:2 Men ³⁰  move boundary stones;

they seize the flock and pasture them. ³¹ 

Ayub 27:17

27:17 what he stores up ³²  a righteous man will wear,

and an innocent man will inherit his silver.

Ayub 30:1

Job’s Present Misery

30:1 “But now they mock me, those who are younger ³³  than I,

whose fathers I disdained too much ³⁴ 

to put with my sheep dogs. ³⁵ 

Ayub 30:28

30:28 I go about blackened, ³⁶  but not by the sun;

in the assembly I stand up and cry for help.

Ayub 31:28

31:28 then this ³⁷  also would be iniquity to be judged, ³⁸ 

for I would have been false ³⁹  to God above.

Ayub 33:17

33:17 to turn a person from his sin, ⁴⁰ 

and to cover a person’s pride. ⁴¹ 

Ayub 36:33

36:33 ⁴² His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 39:16

39:16 She is harsh ⁴³  with her young,

as if they were not hers;

she is unconcerned

about the uselessness of her labor.

Ayub 39:28

39:28 It lives on a rock and spends the night there,

on a rocky crag ⁴⁴  and a fortress. ⁴⁵ 

Ayub 40:15

The Description of Behemoth ⁴⁶ 

40:15 “Look now at Behemoth, ⁴⁷  which I made as ⁴⁸  I made you;

it eats grass like the ox.

[5:5]  ¹ sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.

[5:5]  ² tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.

[5:5]  ³ tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.

[5:5]  ⁴ tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).

[5:5]  ⁵ tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.

[5:5]  ⁶ tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.

[6:15]  ⁷ sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.

[6:15]  ⁸ tn The verb בָּגְדוּ (bagÿdu, “dealt treacherously) has been translated “dealt deceitfully,” but it is a very strong word. It means “to act treacherously [or deceitfully].” The deception is the treachery, because the deception is not innocent – it is in the place of a great need. The imagery will compare it to the brook that may or may not have water. If one finds no water when one expected it and needed it, there is deception and treachery. The LXX softens it considerably: “have not regarded me.”

[6:15]  ⁹ tn The Hebrew term used here is נָחַל (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).

[6:15]  ¹⁰ tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?

[6:15]  ¹¹ tn The verb is rather simple – יַעֲבֹרוּ (ya’avoru). But some translate it “pass away” or “flow away,” and others “overflow.” In the rainy season they are deep and flowing, or “overflow” their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it “flow away” and see the reference to the summer dry spells when one wants the water but is disappointed.

[10:9]  ¹² tn The preposition “like” creates a small tension here. So some ignore the preposition and read “clay” as an adverbial accusative of the material (GKC 371 §117.hh but cf. 379 §119.i with reference to beth essentiae: “as it were, by clay”). The NIV gets around the problem with a different meaning for the verb: “you molded me like clay.” Some suggest the meaning was “as [with] clay” (in the same manner that we have “as [in] the day of Midian” [Isa 9:4]).

[10:9]  ¹³ tn The text has a conjunction: “and to dust….”

[12:6]  ¹⁴ tn The verse gives the other side of the coin now, the fact that the wicked prosper.

[12:6]  ¹⁵ tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).

[12:6]  ¹⁶ sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.

[15:23]  ¹⁷ tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.”

[15:23]  ¹⁸ tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (bÿyado, “in his hand”) a number of ideas – לְאֵיד (lÿ’ed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse.

[19:27]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ²² 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]  ²³ 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]  ²⁴ tn “God” is understood as the subject of the judgment.

[20:23]  ²⁵ tn Heb “the anger of his wrath.”

[20:23]  ²⁶ 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.”

[20:25]  ²⁷ tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.

[20:25]  ²⁸ tn Possibly a reference to lightnings.

[21:33]  ²⁹ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

[24:2]  ³⁰ tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).

[24:2]  ³¹ tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb – but that is not an insurmountable difference.

[27:17]  ³² tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it. But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”

[30:1]  ³³ tn Heb “smaller than I for days.”

[30:1]  ³⁴ tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.

[30:1]  ³⁵ sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here – dogs were despised as scavengers.

[30:28]  ³⁶ tn The construction uses the word קֹדֵר (qoder) followed by the Piel perfect of הָלַךְ (halakh, “I go about”). The adjective “blackened” refers to Job’s skin that has been marred by the disease. Adjectives are often used before verbs to describe some bodily condition (see GKC 374-75 §118.n).

[31:28]  ³⁷ tn Heb “it.”

[31:28]  ³⁸ tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

[31:28]  ³⁹ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

[33:17]  ⁴⁰ tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”

[33:17]  ⁴¹ tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.

[36:33]  ⁴² tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[39:16]  ⁴³ sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).

[39:28]  ⁴⁴ tn Heb “upon the tooth of a rock.”

[39:28]  ⁴⁵ tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.

[40:15]  ⁴⁶ sn The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, NIDOTTE, 2:780; H. M. Morris, The Remarkable Record of Job, 115-22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.

[40:15]  ⁴⁷ sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.

[40:15]  ⁴⁸ tn Heb “with you.” The meaning could be temporal (“when I made you”) – perhaps a reference to the sixth day of creation (Gen 1:24).