Ayub 12:19

12:19 He leads priests away stripped ¹ 

and overthrows ²  the potentates. ³ 

Ayub 30:28

30:28 I go about blackened, ⁴  but not by the sun;

in the assembly I stand up and cry for help.

Mazmur 5:3

5:3 Lord, in the morning ⁵  you will hear ⁶  me; ⁷ 

in the morning I will present my case to you ⁸  and then wait expectantly for an answer. ⁹ 

[12:19]  ¹ tn Except for “priests,” the phraseology is identical to v. 17a.

[12:19]  ² tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid.

[12:19]  ³ tn The original meaning of אֵיתָן (’eytan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.

[30:28]  ⁴ 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).

[5:3]  ⁵ sn In the morning is here viewed as the time of prayer (Pss 59:16; 88:13) and/or of deliverance (Ps 30:5).

[5:3]  ⁶ tn The imperfect is here understood in a specific future sense; the psalmist is expressing his confidence that God will be willing to hear his request. Another option is to understand the imperfect as expressing the psalmist’s wish or request. In this case one could translate, “Lord, in the morning hear me.”

[5:3]  ⁷ tn Heb “my voice.”

[5:3]  ⁸ tn Heb “I will arrange for you.” Some understand a sacrifice or offering as the implied object (cf. NEB “I set out my morning sacrifice”). The present translation assumes that the implied object is the psalmist’s case/request. See Isa 44:7.

[5:3]  ⁹ tn Heb “and I will watch.”