Ayub 9:34

9:34 who ¹  would take his ²  rod ³  away from me

so that his terror ⁴  would not make me afraid.

Ayub 25:5

25:5 If even the moon is not bright,

and the stars are not pure as far as he is concerned, ⁵ 

Ayub 29:3

29:3 when ⁶  he caused ⁷  his lamp ⁸ 

to shine upon my head,

and by his light

I walked ⁹  through darkness; ¹⁰ 

Ayub 34:27

34:27 because they have turned away from following him,

and have not understood ¹¹  any of his ways,

Ayub 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ¹²  of the earth.

Ayub 37:16

37:16 Do you know about the balancing ¹³  of the clouds,

that wondrous activity of him who is perfect in knowledge?

[9:34]  ¹ tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.

[9:34]  ² tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.

[9:34]  ³ sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.

[9:34]  ⁴ tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid.

[25:5]  ⁵ tn Heb “not pure in his eyes.”

[29:3]  ⁶ tn This clause is in apposition to the preceding (see GKC 426 §131.o). It offers a clarification.

[29:3]  ⁷ tn The form בְּהִלּוֹ (bÿhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the ה (he). The proper spelling would have been with a ַ (patakh) under the preposition, reflecting הַהִלּוֹ (hahillo). If it were Qal, it would just mean “when his light shone.”

[29:3]  ⁸ sn Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes.

[29:3]  ⁹ tn Here too the imperfect verb is customary – it describes action that was continuous, but in a past time.

[29:3]  ¹⁰ tn The accusative (“darkness”) is here an adverbial accusative of place, namely, “in the darkness,” or because he was successfully led by God’s light, “through the darkness” (see GKC 374 §118.h).

[34:27]  ¹¹ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

[37:3]  ¹² tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[37:16]  ¹³ tn As indicated by HALOT 618 s.v. מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. NIV’s “how the clouds hang poised” and J. E. Hartley, Job [NICOT], 481-82, n. 2).