Ayub 5:8

Blessings for the One Who Seeks God ¹ 

5:8 “But ²  as for me, ³  I would seek ⁴  God, ⁵ 

and to God ⁶  I would set forth my case. ⁷ 

Ayub 8:8

8:8 “For inquire now of the former ⁸  generation,

and pay attention ⁹  to the findings ¹⁰ 

of their ancestors; ¹¹ 

Ayub 14:18

14:18 But as ¹²  a mountain falls away and crumbles, ¹³ 

and as a rock will be removed from its place,

Ayub 15:16

15:16 how much less man, who is abominable and corrupt, ¹⁴ 

who drinks in evil like water! ¹⁵ 

Ayub 19:5

19:5 If indeed ¹⁶  you would exalt yourselves ¹⁷  above me

and plead my disgrace against me, ¹⁸ 

Ayub 34:37

34:37 For he adds transgression ¹⁹  to his sin;

in our midst he claps his hands, ²⁰ 

and multiplies his words against God.”

Ayub 37:14

37:14 “Pay attention to this, Job!

Stand still and consider the wonders God works.

Ayub 38:24

38:24 In what direction is lightning ²¹  dispersed,

or the east winds scattered over the earth?

Ayub 39:26-27

39:26 “Is it by your understanding that the hawk soars, ²² 

and spreads its wings toward the south?

39:27 Is it at your command ²³  that the eagle soars,

and builds its nest on high?

Ayub 40:4

40:4 “Indeed, I am completely unworthy ²⁴  – how could I reply to you?

I put ²⁵  my hand over my mouth to silence myself. ²⁶ 

Ayub 40:10-11

40:10 Adorn yourself, then, with majesty and excellency,

and clothe yourself with glory and honor!

40:11 Scatter abroad ²⁷  the abundance ²⁸  of your anger.

Look at every proud man ²⁹  and bring him low;

[5:8]  ¹ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ² tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ³ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ⁴ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ⁵ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ⁶ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ⁷ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[8:8]  ⁸ sn Bildad is not calling for Job to trace through the learning of antiquity, but of the most recent former generation. Hebrews were fond of recalling what the “fathers” had taught, for each generation recalled what their fathers had taught.

[8:8]  ⁹ tn The verb כוֹנֵן (khonen, from כּוּן, kun) normally would indicate “prepare yourself” or “fix” one’s heart on something, i.e., give attention to it. The verb with the ל (lamed) preposition after it does mean “to think on” or “to meditate” (Isa 51:13). But some commentators wish to change the כּ (kaf) to a בּ (bet) in the verb to get “to consider” (from בִּין, bin). However, M. Dahood shows a connection between כּנן (knn) and שׁאל (sh’l) in Ugaritic (“Hebrew-Ugaritic Lexicography,” Bib 46 [1965]: 329).

[8:8]  ¹⁰ tn The Hebrew has “the search of their fathers,” but the word is probably intended to mean what that observation or search yielded (so “search” is a metonymy of cause).

[8:8]  ¹¹ tn Heb “fathers.”

[14:18]  ¹² tn The indication that this is a simile is to be obtained from the conjunction beginning 19c (see GKC 499 §161.a).

[14:18]  ¹³ tn The word יִבּוֹל (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate “and will fall”; most commentators accept this and repoint the preceding word to get “and will surely fall.” Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of “crumble away.”

[15:16]  ¹⁴ tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toáe„ba„ et le verbe táb dans l’Ancien Testament,” ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96).

[15:16]  ¹⁵ sn Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.

[19:5]  ¹⁶ tn The introductory particles repeat אָמְנָם (’amnam, “indeed”) but now with אִם (’im, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.

[19:5]  ¹⁷ tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does).

[19:5]  ¹⁸ sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.

[34:37]  ¹⁹ tn Although frequently translated “rebellion,” the basic meaning of this Hebrew term is “transgression.”

[34:37]  ²⁰ tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.

[38:24]  ²¹ tn Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed ‘ed instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 91-92).

[39:26]  ²² tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

[39:27]  ²³ tn Heb “your mouth.”

[40:4]  ²⁴ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ²⁵ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ²⁶ tn The words “to silence myself” are supplied in the translation for clarity.

[40:11]  ²⁷ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ²⁸ tn Heb “the overflowings.”

[40:11]  ²⁹ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.