Ayub 1:8
Konteks1:8 So the Lord said to Satan, “Have you considered 1 my servant Job? There 2 is no one like him on the earth, a pure and upright man, one who fears God and turns away 3 from evil.”
Ayub 4:6-7
Konteks4:6 Is not your piety 4 your confidence, 5
and your blameless ways your hope? 6
Who, 8 being innocent, ever perished? 9
And where were upright people 10 ever destroyed? 11
Ayub 21:14-15
Konteks21:14 So they say to God, ‘Turn away from us!
We do not want to 12 know your ways. 13
21:15 Who is the Almighty, that 14 we should serve him?
What would we gain
if we were to pray 15 to him?’ 16
Ayub 16:17
Konteks16:17 although 17 there is no violence in my hands
and my prayer is pure.
[1:8] 1 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).
[1:8] sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.
[1:8] 2 tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”
[1:8] 3 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.
[4:6] 4 tn The word יִרְאָה (yir’ah, “fear”) in this passage refers to Job’s fear of the
[4:6] 5 tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.
[4:6] 6 tn This second half of the verse simply has “your hope and the integrity of your ways.” The expression “the perfection of your ways” is parallel to “your fear,” and “your hope” is parallel to “your confidence.” This sentence is an example of casus pendens or extraposition: “as for your hope, it is the integrity of your ways” (see GKC 458 §143.d).
[4:6] sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.
[4:7] 7 sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.
[4:7] 8 tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed….” (GKC 442 §136.c).
[4:7] 9 tn The perfect verb in this line has the nuance of the past tense to express the unique past – the uniqueness of the action is expressed with “ever” (“who has ever perished”).
[4:7] 10 tn The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.
[4:7] 11 tn The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”
[21:14] 12 tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”
[21:14] 13 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.
[21:15] 14 tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”
[21:15] 15 tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.
[21:15] 16 tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
[16:17] 17 tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.
