Ayub 11:4

11:4 For you have said, ‘My teaching ¹  is flawless,

and I am pure in your sight.’

Ayub 11:13

11:13 “As for you, ²  if you prove faithful, ³ 

and if ⁴  you stretch out your hands toward him, ⁵ 

Ayub 12:13

12:13 “With God ⁶  are wisdom and power;

counsel and understanding are his. ⁷ 

Ayub 16:7

16:7 Surely now he ⁸  has worn me out,

you have devastated my entire household.

Ayub 20:28

20:28 A flood will carry off his house,

rushing waters on the day of God’s wrath.

Ayub 25:6

25:6 how much less a mortal man, who is but a maggot ⁹  –

a son of man, who is only a worm!”

Ayub 26:6

26:6 The underworld ¹⁰  is naked before God; ¹¹ 

the place of destruction lies uncovered. ¹² 

Ayub 34:21

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ¹³  steps.

Ayub 36:27

36:27 He draws up drops of water;

they distill ¹⁴  the rain into its mist, ¹⁵ 

Ayub 36:29

36:29 Who can understand the spreading of the clouds,

the thunderings of his pavilion? ¹⁶ 

[11:4]  ¹ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

[11:13]  ² tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ³ tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ⁴ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ⁵ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[12:13]  ⁶ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:13]  ⁷ 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.”

[16:7]  ⁸ tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).

[25:6]  ⁹ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

[26:6]  ¹⁰ tn Heb “Sheol.”

[26:6]  ¹¹ tn Heb “before him.”

[26:6]  ¹² tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

[34:21]  ¹³ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

[36:27]  ¹⁴ tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”

[36:27]  ¹⁵ tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.

[36:29]  ¹⁶ tn Heb “his booth.”