Ayub 6:11

6:11 What is my strength, that I should wait? ¹ 

and what is my end, ² 

that I should prolong my life?

Ayub 9:28

9:28 I dread ³  all my sufferings, ⁴ 

for ⁵  I know that you do not hold me blameless. ⁶ 

Ayub 16:6

Abandonment by God and Man

16:6 “But ⁷  if I speak, my pain is not relieved, ⁸ 

and if I refrain from speaking

– how ⁹  much of it goes away?

Ayub 19:5

19:5 If indeed ¹⁰  you would exalt yourselves ¹¹  above me

and plead my disgrace against me, ¹² 

Ayub 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

Ayub 35:2

35:2 “Do you think this to be ¹³  just:

when ¹⁴  you say, ‘My right before God.’ ¹⁵ 

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ¹⁶  by affliction.

Ayub 37:22

37:22 From the north he comes in golden splendor; ¹⁷ 

around God is awesome majesty.

[6:11]  ¹ sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about.

[6:11]  ² tn The word translated “my end” is קִצִּי (qitsi). It refers to the termination of his life. In Ps 39:5 it is parallel to “the measure of my days.” In a sense, Job is asking what future he has. To him, the “end” of his affliction can only be death.

[9:28]  ³ tn The word was used in Job 3:25; it has the idea of “dread, fear, tremble at.” The point here is that even if Job changes his appearance, he still dreads the sufferings, because he knows that God is treating him as a criminal.

[9:28]  ⁴ sn See Job 7:15; see also the translation by G. Perles, “I tremble in every nerve” (“The Fourteenth Edition of Gesenius-Buhl’s Dictionary,” JQR 18 [1905/06]: 383-90).

[9:28]  ⁵ tn The conjunction “for” is supplied in the translation.

[9:28]  ⁶ sn A. B. Davidson (Job, 73) appropriately notes that Job’s afflictions were the proof of his guilt in the estimation of God. If God held him innocent, he would remove the afflictions.

[16:6]  ⁷ tn “But” is supplied in the translation to strengthen the contrast.

[16:6]  ⁸ tn The Niphal יֵחָשֵׂךְ (yekhasekh) means “to be soothed; to be assuaged.”

[16:6]  ⁹ tn Some argue that מָה (mah) in the text is the Arabic ma, the simple negative. This would then mean “it does not depart far from me.” The interrogative used rhetorically amounts to the same thing, however, so the suggestion is not necessary.

[19:5]  ¹⁰ 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]  ¹¹ 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]  ¹² sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.

[35:2]  ¹³ tn The line could be read as “do you reckon this for justice? Here “to be” is understood.

[35:2]  ¹⁴ tn The word “when” is not in the Hebrew text, but is implied.

[35:2]  ¹⁵ tn The brief line could be interpreted in a number of ways. The MT simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [NICOT], 463), “I will be right before God,” or “My just cause against God.”

[36:21]  ¹⁶ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

[37:22]  ¹⁷ tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon – it is something that would suggest the glory of God.