Ayub 12:14

12:14 If ¹  he tears down, it cannot be rebuilt;

if he imprisons a person, there is no escape. ² 

Ayub 19:10

19:10 He tears me down ³  on every side until I perish; ⁴ 

he uproots ⁵  my hope ⁶  like one uproots ⁷  a tree.

Ayub 20:26

20:26 Total darkness waits to receive his treasures; ⁸ 

a fire which has not been kindled ⁹ 

will consume him

and devour what is left in his tent.

Ayub 22:19

22:19 The righteous see their destruction ¹⁰  and rejoice;

the innocent mock them scornfully, ¹¹  saying,

[12:14]  ¹ tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.

[12:14]  ² 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.

[19:10]  ³ tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is נָתַץ (natats, “to demolish”). Since it is Job himself who is the object, the meaning cannot be “demolish” (as of a house so that an inhabitant has to leave), but more of the attack or the battering.

[19:10]  ⁴ tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.

[19:10]  ⁵ tn The verb נָסַע (nasa’) means “to travel” generally, but specifically it means “to pull up the tent pegs and move.” The Hiphil here means “uproot.” It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.

[19:10]  ⁶ tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.

[19:10]  ⁷ tn Heb “like a tree.” The words “one uproots” are supplied in the translation for clarity.

[20:26]  ⁸ tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ⁹ tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[22:19]  ¹⁰ tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (“destruction”) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42).

[22:19]  ¹¹ sn In Ps 2:4 it was God who mocked the wicked by judging them.