Ayub 7:14
Konteks7:14 then you scare me 1 with dreams
and terrify 2 me with 3 visions,
Ayub 8:7
Konteks8:7 Your beginning 4 will seem so small,
since your future will flourish. 5
Ayub 8:17
Konteks8:17 It wraps its roots around a heap 6 of stones 7
and it looks 8 for a place among stones. 9
Ayub 15:27
Konteks15:27 Because he covered his face with fat, 10
and made 11 his hips bulge with fat, 12
Ayub 17:2
Konteks17:2 Surely mockery 13 is with me; 14
my eyes must dwell on their hostility. 15
Ayub 19:22
Konteks19:22 Why do you pursue me like God does? 16
Will you never be satiated with my flesh? 17
Ayub 21:5-6
Konteks21:5 Look 18 at me and be appalled;
put your hands over your mouths. 19
21:6 For, when I think 20 about this, I am terrified 21
and my body feels a shudder. 22
Ayub 21:8
Konteks21:8 Their children 23 are firmly established
in their presence, 24
their offspring before their eyes.
Ayub 26:6
Konteks26:6 The underworld 25 is naked before God; 26
the place of destruction lies uncovered. 27
Ayub 34:7
Konteks34:7 What man is like Job,
[7:14] 1 tn The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence.
[7:14] sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night.
[7:14] 2 tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.
[7:14] 3 tn The prepositions בּ (bet) and מִן (min) interchange here; they express the instrument of causality. See N. Sarna, “The Interchange of the Prepositions bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b’a’). Verse 18 contains another example.
[8:7] 4 tn The reference to “your beginning” is a reference to Job’s former estate of wealth and peace. The reference to “latter end” is a reference to conditions still in the future. What Job had before will seem so small in comparison to what lies ahead.
[8:7] 5 tn The verb has the idea of “to grow”; here it must mean “to flourish; to grow considerably” or the like. The statement is not so much a prophecy; rather Bildad is saying that “if Job had recourse to God, then….” This will be fulfilled, of course, at the end of the book.
[8:17] 6 tn Cheyne reads “spring” or “well” rather than “heap.” However, this does not fit the parallelism very well, and so he emends the second half as well. Nevertheless the Hebrew text needs no emending here.
[8:17] 7 tn The expression “of stones” is added for clarification of what the heap would be. It refers to the object around which the roots would grow. The parallelism with “house of stones” makes this reading highly probable.
[8:17] 8 tn The idea is that the plant grows, looking for a place to grow among the stones. Some trees grow so tightly around the rocks and stones that they are impossible to uproot. The rocky ground where it grows forms “a house of stones.” The LXX supports an emendation from יְחֱזֶה (yÿkhezeh, “it looks”) to יִחְיֶה (yikhyeh, “it lives”). Others have tried to emend the text in a variety of ways: “pushes” (Budde), “cleave” (Gordis), “was opposite” (Driver), or “run against” (NEB, probably based on G. R. Driver). If one were to make a change, the reading with the LXX would be the easiest to defend, but there is no substantial reason to do that. The meaning is about the same without such a change.
[8:17] 9 sn The idea seems to be that the stones around which the roots of the tree wrap themselves suggest strength and security for the tree, but uprooting comes to it nevertheless (v. 18). The point is that the wicked may appear to be living in security and flourishing, yet can be quickly destroyed (H. H. Rowley, Job [NCBC], 74).
[15:27] 10 sn This verse tells us that he is not in any condition to fight, because he is bloated and fat from luxurious living.
[15:27] 11 tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (’asah). See “Translating Hebrew `asah,” BT 17 [1966]: 190-93.
[15:27] 12 tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic fa’ima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”
[17:2] 13 tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).
[17:2] 14 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”
[17:2] 15 tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.
[19:22] 16 sn Strahan comments, “The whole tragedy of the book is packed into these extraordinary words.”
[19:22] 17 sn The idiom of eating the pieces of someone means “slander” in Aramaic (see Dan 3:8), Arabic and Akkadian.
[21:5] 18 tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him.
[21:5] 19 tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).
[21:6] 20 tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”
[21:6] 21 tn The main clause is introduced here by the conjunction, following the adverbial clause of time.
[21:6] 22 tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.
[21:8] 23 tn Heb “their seed.”
[21:8] 24 tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).
[26:6] 26 tn Heb “before him.”
[26:6] 27 tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).
[34:7] 28 tn Heb “he drinks,” but coming after the question this clause may be subordinated.
[34:7] 29 tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).
