Ayub 10:3

10:3 Is it good for you ¹  to oppress, ² 

to ³  despise the work of your hands,

while ⁴  you smile ⁵ 

on the schemes of the wicked?

Ayub 23:10

23:10 But he knows the pathway that I take; ⁶ 

if he tested me, I would come forth like gold. ⁷ 

Ayub 24:18

24:18 ⁸ “You say, ⁹  ‘He is foam ¹⁰  on the face of the waters; ¹¹ 

their portion of the land is cursed

so that no one goes to their vineyard. ¹² 

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ¹³ 

Ayub 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

[10:3]  ¹ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

[10:3]  ² tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

[10:3]  ³ tn Heb “that you despise.”

[10:3]  ⁴ tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

[10:3]  ⁵ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.

[23:10]  ⁶ tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.

[23:10]  ⁷ tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).

[24:18]  ⁸ tc Many commentators find vv. 18-24 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends’ ideas.

[24:18]  ⁹ tn The verb “say” is not in the text; it is supplied here to indicate that this is a different section.

[24:18]  ¹⁰ tn Or “is swift.”

[24:18]  ¹¹ sn The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.

[24:18]  ¹² tn The text reads, “he does not turn by the way of the vineyards.” This means that since the land is cursed, he/one does not go there. Bickell emended “the way of the vineyards” to “the treader of the vineyard” (see RSV, NRSV). This would mean that “no wine-presser would turn towards” their vineyards.

[36:11]  ¹³ tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.