Ayub 2:13

2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain ¹  was very great. ² 

Ayub 12:4

12:4 I am ³  a laughingstock ⁴  to my friends, ⁵ 

I, who called on God and whom he answered ⁶  –

a righteous and blameless ⁷  man

is a laughingstock!

Ayub 24:5

24:5 Like ⁸  wild donkeys in the desert

they ⁹  go out to their labor, ¹⁰ 

seeking diligently for food;

the wasteland provides ¹¹  food for them

and for their children.

Ayub 24:22

24:22 But God ¹²  drags off the mighty by his power;

when God ¹³  rises up against him, he has no faith in his life. ¹⁴ 

Ayub 24:24

24:24 They are exalted for a little while,

and then they are gone, ¹⁵ 

they are brought low ¹⁶  like all others,

and gathered in, ¹⁷ 

and like a head of grain they are cut off.’ ¹⁸ 

[2:13]  ¹ tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.

[2:13]  ² sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.

[12:4]  ³ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ⁴ tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ⁵ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ⁶ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ⁷ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[24:5]  ⁸ tc The verse begins with הֵן (hen); but the LXX, Vulgate, and Syriac all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.

[24:5]  ⁹ tn That is, “the poor.”

[24:5]  ¹⁰ tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture – there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.

[24:5]  ¹¹ tn The verb is not included in the Hebrew text but is supplied in the translation.

[24:22]  ¹² tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.

[24:22]  ¹³ tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.

[24:22]  ¹⁴ tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.

[24:24]  ¹⁵ tn The Hebrew throughout this section (vv. 18-24) interchanges the singular and the plural. Here again we have “they are exalted…but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.

[24:24]  ¹⁶ tn The verb is the Hophal of the rare verb מָכַךְ (makhakh), which seems to mean “to bend; to collapse.” The text would read “they are made to collapse like all others.” There is no reason here to change “like others” just because the MT is banal. But many do, following the LXX with “like mallows.” The LXX was making a translation according to sense. R. Gordis (Job, 271) prefers “like grass.”

[24:24]  ¹⁷ tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.

[24:24]  ¹⁸ sn This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.