Ayub 18:6

18:6 The light in his tent grows dark;

his lamp above him is extinguished. ¹ 

Ayub 18:14

18:14 He is dragged from the security of his tent, ² 

and marched off ³  to the king ⁴  of terrors.

Ayub 18:21

18:21 ‘Surely such is the residence ⁵  of an evil man;

and this is the place of one who has not known God.’” ⁶ 

Ayub 21:28

21:28 For you say,

‘Where now is the nobleman’s house, ⁷ 

and where are the tents in which the wicked lived?’ ⁸ 

Ayub 27:8

27:8 For what hope does the godless have when he is cut off, ⁹ 

when God takes away his life? ¹⁰ 

Ayub 27:18

27:18 The house he builds is as fragile as a moth’s cocoon, ¹¹ 

like a hut ¹²  that a watchman has made.

Ayub 34:26

34:26 He strikes them for their wickedness, ¹³ 

in a place where people can see, ¹⁴ 

Ayub 36:6

36:6 He does not allow the wicked to live, ¹⁵ 

but he gives justice to the poor.

Ayub 38:13

38:13 that it might seize the corners of the earth, ¹⁶ 

and shake the wicked out of it?

[18:6]  ¹ tn The LXX interprets a little more precisely: “his lamp shall be put out with him.”

[18:6]  sn This thesis of Bildad will be questioned by Job in 21:17 – how often is the lamp of the wicked snuffed out?

[18:14]  ² tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.

[18:14]  ³ tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

[18:14]  ⁴ sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.

[18:21]  ⁵ tn The term is in the plural, “the tabernacles”; it should be taken as a plural of local extension (see GKC 397 §124.b).

[18:21]  ⁶ tn The word “place” is in construct; the clause following it replaces the genitive: “this is the place of – he has not known God.”

[21:28]  ⁷ sn The question implies the answer will be “vanished” or “gone.”

[21:28]  ⁸ tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.

[27:8]  ⁹ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ¹⁰ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[27:18]  ¹¹ tn Heb כָעָשׁ (kha’ash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).

[27:18]  ¹² tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.

[34:26]  ¹³ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ¹⁴ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[36:6]  ¹⁵ tn Or “he does not keep the wicked alive.”

[38:13]  ¹⁶ sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.