Ayub 5:9-16
Konteks5:9 He does 1 great and unsearchable 2 things,
marvelous things without 3 number; 4
5:10 he gives 5 rain on the earth, 6
and sends 7 water on the fields; 8
5:11 he sets 9 the lowly 10 on high,
that those who mourn 11 are raised 12 to safety.
5:12 He frustrates 13 the plans 14 of the crafty 15
so that 16 their hands cannot accomplish
what they had planned! 17
5:13 He catches 18 the wise in their own craftiness, 19
and the counsel of the cunning 20 is brought to a quick end. 21
5:14 They meet with darkness in the daytime, 22
and grope about 23 in the noontime as if it were night. 24
5:15 So he saves 25 from the sword that comes from their mouth, 26
even 27 the poor from the hand of the powerful.
5:16 Thus the poor have hope,
and iniquity 28 shuts its mouth. 29
Ayub 12:9-25
Konteks12:9 Which of all these 30 does not know
that the hand of the Lord 31 has done 32 this,
12:10 in whose hand 33 is the life 34 of every creature
and the breath of all the human race. 35
12:11 Does not the ear test words,
as 36 the tongue 37 tastes food? 38
12:12 Is not wisdom found among the aged? 39
Does not long life bring understanding?
12:13 “With God 40 are wisdom and power;
counsel and understanding are his. 41
12:14 If 42 he tears down, it cannot be rebuilt;
if he imprisons a person, there is no escape. 43
12:15 If he holds back the waters, then they dry up; 44
if he releases them, 45 they destroy 46 the land.
12:16 With him are strength and prudence; 47
both the one who goes astray 48
and the one who misleads are his.
12:17 He 49 leads 50 counselors away stripped 51
and makes judges 52 into fools. 53
12:18 He loosens 54 the bonds 55 of kings
and binds a loincloth 56 around their waist.
12:19 He leads priests away stripped 57
and overthrows 58 the potentates. 59
12:20 He deprives the trusted advisers 60 of speech 61
and takes away the discernment 62 of elders.
12:21 He pours contempt on noblemen
and disarms 63 the powerful. 64
12:22 He reveals the deep things of darkness,
and brings deep shadows 65 into the light.
12:23 He makes nations great, 66 and destroys them;
he extends the boundaries of nations
12:24 He deprives the leaders of the earth 69
of their understanding; 70
he makes them wander
in a trackless desert waste. 71
12:25 They grope about in darkness 72 without light;
he makes them stagger 73 like drunkards.
Ayub 42:3-6
Konteks‘Who is this who darkens counsel
without knowledge?’
But 75 I have declared without understanding 76
things too wonderful for me to know. 77
‘Pay attention, and I will speak;
I will question you, and you will answer me.’
42:5 I had heard of you by the hearing of the ear,
but now my eye has seen you. 79
42:6 Therefore I despise myself, 80
and I repent in dust and ashes!
[5:9] 1 tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.
[5:9] 2 tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”
[5:9] 3 tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).
[5:9] 4 sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.
[5:10] 5 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.
[5:10] sn He gives rain. The use of the verb “gives” underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce.
[5:10] 6 tn In both halves of the verse the literal rendering would be “upon the face of the earth” and “upon the face of the fields.”
[5:10] 7 tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 §126.b).
[5:10] 8 tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.”
[5:11] 9 tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”
[5:11] 10 tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”
[5:11] 11 tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).
[5:11] 12 tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.
[5:12] 13 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).
[5:12] 14 tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).
[5:12] 15 tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.
[5:12] 16 tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).
[5:12] 17 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.
[5:13] 18 tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.
[5:13] 19 sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.
[5:13] 20 tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].
[5:13] 21 tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).
[5:14] 22 sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.
[5:14] 23 tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.
[5:14] 24 sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.
[5:15] 25 tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.
[5:15] 26 tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some
[5:15] 27 tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.
[5:16] 28 tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).
[5:16] 29 tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.
[12:9] 30 tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).
[12:9] 31 tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three
[12:9] 32 sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.
[12:10] 33 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”
[12:10] 34 tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.
[12:10] 35 tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.”
[12:11] 36 tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.
[12:11] 37 tn Heb “the palate.”
[12:11] 38 tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i).
[12:11] sn In the rest of the chapter Job turns his attention away from creation to the wisdom of ancient men. In Job 13:1 when Job looks back to this part, he refers to both the eye and the ear. In vv. 13-25 Job refers to many catastrophes which he could not have seen, but must have heard about.
[12:12] 39 tn The statement in the Hebrew Bible simply has “among the aged – wisdom.” Since this seems to be more the idea of the friends than of Job, scholars have variously tried to rearrange it. Some have proposed that Job is citing his friends: “With the old men, you say, is wisdom” (Budde, Gray, Hitzig). Others have simply made it a question (Weiser). But others take לֹא (lo’) from the previous verse and make it the negative here, to say, “wisdom is not….” But Job will draw on the wisdom of the aged, only with discernment, for ultimately all wisdom is with God.
[12:13] 40 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[12:13] 41 sn A. B. Davidson (Job, 91) says, “These attributes of God’s [sic] confound and bring to nought everything bearing the same name among men.”
[12:14] 42 tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.
[12:14] 43 tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God.
[12:15] 44 tc The LXX has a clarification: “he will dry the earth.”
[12:15] 45 sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.
[12:15] 46 tn The verb הָפַךְ (hafakh) means “to overthrow; to destroy; to overwhelm.” It was used in Job 9:5 for “overturning” mountains. The word is used in Genesis for the destruction of Sodom.
[12:16] 47 tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.
[12:16] 48 tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.
[12:17] 49 tn The personal pronoun normally present as the subject of the participle is frequently omitted (see GKC 381 §119.s).
[12:17] 50 tn GKC 361-62 §116.x notes that almost as a rule a participle beginning a sentence is continued with a finite verb with or without a ו (vav). Here the participle (“leads”) is followed by an imperfect (“makes fools”) after a ו (vav).
[12:17] 51 tn The word שׁוֹלָל (sholal), from the root שָׁלַל (shalal, “to plunder; to strip”), is an adjective expressing the state (and is in the singular, as if to say, “in the state of one naked” [GKC 375 §118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1-4). They will go away as slaves and captives, deprived of their outer garments. Some (cf. NAB) suggest “barefoot,” based on the LXX of Mic 1:8; but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root “to be mad; to be giddy,” forming a better parallel.
[12:17] 52 sn The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.
[12:17] 53 tn Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools.
[12:18] 54 tn The verb may be classified as a gnomic perfect, or possibly a potential perfect – “he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5).
[12:18] 55 tc There is a potential textual difficulty here. The MT has מוּסַר (musar, “discipline”), which might have replaced מוֹסֵר (moser, “bond, chain”) from אָסַר (’asar, “to bind”). Or מוּסַר might be an unusual form of אָסַר (an option noted in HALOT 557 s.v. *מוֹסֵר). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word “bond” refers to the power kings have over others, meaning that God can reduce kings to slavery.
[12:18] 56 tn Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.
[12:19] 57 tn Except for “priests,” the phraseology is identical to v. 17a.
[12:19] 58 tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid.
[12:19] 59 tn The original meaning of אֵיתָן (’eytan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.
[12:20] 60 tn The Hebrew נֶאֱמָנִים (ne’emanim) is the Niphal participle; it is often translated “the faithful” in the Bible. The Rabbis rather fancifully took the word from נְאֻם (nÿ’um, “oracle, utterance”) and so rendered it “those who are eloquent, fluent in words.” But that would make this the only place in the Bible where this form came from that root or any other root besides אָמַן (’aman, “confirm, support”). But to say that God takes away the speech of the truthful or the faithful would be very difficult. It has to refer to reliable men, because it is parallel to the elders or old men. The NIV has “trusted advisers,” which fits well with kings and judges and priests.
[12:20] 61 tn Heb “he removes the lip of the trusted ones.”
[12:20] 62 tn Heb “taste,” meaning “opinion” or “decision.”
[12:21] 63 tn The expression in Hebrew uses מְזִיחַ (mÿziakh, “belt”) and the Piel verb רִפָּה (rippah, “to loosen”) so that “to loosen the belt of the mighty” would indicate “to disarm/incapacitate the mighty.” Others have opted to change the text: P. Joüon emends to read “forehead” – “he humbles the brow of the mighty.”
[12:21] 64 tn The word אָפַק (’afaq, “to be strong”) is well-attested, and the form אָפִיק (’afiq) is a normal adjective formation. So a translation like “mighty” (KJV, NIV) or “powerful” is acceptable, and further emendations are unnecessary.
[12:22] 65 tn The Hebrew word is traditionally rendered “shadow of death” (so KJV, ASV); see comments at Job 3:3.
[12:23] 66 tn The word מַשְׂגִּיא (masgi’, “makes great”) is a common Aramaic word, but only occurs in Hebrew here and in Job 8:11 and 36:24. Some
[12:23] 67 tn The difficulty with the verb נָחָה (nakhah) is that it means “to lead; to guide,” but not “to lead away” or “to disperse,” unless this passage provides the context for such a meaning. Moreover, it never has a negative connotation. Some vocalize it וַיַּנִּיחֶם (vayyannikhem), from נוּחַ (nuakh), the causative meaning of “rest,” or “abandon” (Driver, Gray, Gordis). But even there it would mean “leave in peace.” Blommerde suggests the second part is antithetical parallelism, and so should be positive. So Ball proposed וַיִּמְחֶם (vayyimkhem) from מָחָה (makhah): “and he cuts them off.”
[12:23] 68 sn The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God’s arbitrary power.
[12:24] 69 tn Heb “the heads of the people of the earth.”
[12:24] 71 tn The text has בְּתֹהוּ לֹא־דָרֶךְ (bÿtohu lo’ darekh): “in waste – no way,” or “in a wasteland [where there is] no way,” thus, “trackless” (see the discussion of negative attributes using לֹא [lo’] in GKC 482 §152.u).
[12:25] 72 tn The word is an adverbial accusative.
[12:25] 73 tn The verb is the same that was in v. 24, “He makes them [the leaders still] wander” (the Hiphil of תָּעָה, ta’ah). But in this passage some commentators emend the text to a Niphal of the verb and put it in the plural, to get the reading “they reel to and fro.” But even if the verse closes the chapter and there is no further need for a word of divine causation, the Hiphil sense works well here – causing people to wander like a drunken man would be the same as making them stagger.
[42:3] 74 tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.
[42:3] 75 tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.
[42:3] 76 tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”
[42:3] 77 tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.
[42:4] 78 tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.
[42:5] 79 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.
[42:6] 80 tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).
