Ayub 5:17

5:17 “Therefore, ¹  blessed ²  is the man whom God corrects, ³ 

so do not despise the discipline ⁴  of the Almighty. ⁵ 

Ayub 7:19

7:19 Will you never ⁶  look away from me, ⁷ 

will you not let me alone ⁸ 

long enough to swallow my spittle?

Ayub 10:12

10:12 You gave me ⁹  life and favor, ¹⁰ 

and your intervention ¹¹  watched over my spirit.

Ayub 22:7

22:7 You gave the weary ¹²  no water to drink

and from the hungry you withheld food.

Ayub 22:10

22:10 That is why snares surround you,

and why sudden fear terrifies you,

Ayub 22:29

22:29 When people are brought low ¹³  and you say

‘Lift them up!’ ¹⁴ 

then he will save the downcast; ¹⁵ 

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ¹⁶  by affliction.

[5:17]  ¹ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ² tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ³ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ⁴ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ⁵ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[7:19]  ⁶ tn Heb “according to what [= how long] will you not look away from me.”

[7:19]  ⁷ tn The verb שָׁעָה (sha’ah, “to look”) with the preposition מִן (min) means “to look away from; to avert one’s gaze.” Job wonders if God would not look away from him even briefly, for the constant vigilance is killing him.

[7:19]  ⁸ tn The Hiphil of רָפָה (rafah) means “to leave someone alone.”

[10:12]  ⁹ tn Heb “you made with me.”

[10:12]  ¹⁰ tn E. Dhorme (Job, 150) suggests that the relation between these two words is like a hendiadys. In other words, “life,” which he says is made prominent by the shift of the copula, specifies the nature of the grace. He renders it “the favor of life.” D. J. A. Clines at least acknowledges that the expression “you showed loyal love with me” is primary. There are many other attempts to improve the translation of this unusual combination.

[10:12]  ¹¹ tn The noun פְּקָָֻדּה (pÿquddah), originally translated “visitation,” actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. “Providence” may be too general for the translation, but it is not far from the meaning of this line. The LXX has “your oversight.”

[22:7]  ¹² tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

[22:29]  ¹³ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ¹⁴ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ¹⁵ tn Or “humble”; Heb “the lowly of eyes.”

[36:21]  ¹⁶ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”