Ayub 14:4
Konteks14:4 Who can make 1 a clean thing come from an unclean? 2
No one!
Ayub 15:8
Konteks15:8 Do you listen in on God’s secret council? 3
Do you limit 4 wisdom to yourself?
Ayub 22:1
Konteks22:1 Then Eliphaz the Temanite answered:
Ayub 28:1
KonteksIII. Job’s Search for Wisdom (28:1-28)
No Known Road to Wisdom 628:1 “Surely 7 there is a mine 8 for silver,
and a place where gold is refined. 9
Ayub 30:5
Konteks30:5 They were banished from the community 10 –
people 11 shouted at them
like they would shout at thieves 12 –
Ayub 34:9
Konteks34:9 For he says, ‘It does not profit a man
when he makes his delight with God.’ 13
[14:4] 1 tn The expression is מִי־יִתֵּן (mi-yitten, “who will give”; see GKC 477 §151.b). Some commentators (H. H. Rowley and A. B. Davidson) wish to take this as the optative formula: “O that a clean might come out of an unclean!” But that does not fit the verse very well, and still requires the addition of a verb. The exclamation here simply implies something impossible – man is unable to attain purity.
[14:4] 2 sn The point being made is that the entire human race is contaminated by sin, and therefore cannot produce something pure. In this context, since man is born of woman, it is saying that the woman and the man who is brought forth from her are impure. See Ps 51:5; Isa 6:5; and Gen 6:5.
[15:8] 3 tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the
[15:8] 4 tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”
[22:1] 5 sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).
[28:1] 6 sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28).
[28:1] 7 tn The poem opens with כִּי (ki). Some commentators think this should have been “for,” and that the poem once stood in another setting. But there are places in the Bible where this word occurs with the sense of “surely” and no other meaning (cf. Gen 18:20).
[28:1] 8 tn The word מוֹצָא (motsa’, from יָצָא [yatsa’, “go out”]) is the word for “mine,” or more simply, “source.” Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for “shine” and translated the MT as “smelter.” But that is going too far. P. Joüon suggested “place of finding,” reading מִמְצָא (mimtsa’) for מוֹצָא (motsa’; see Bib 11 [1930]: 323).
[28:1] 9 tn The verb יָזֹקּוּ (yazoqqu) translated “refined,” comes from זָקַק (zaqaq), a word that basically means “to blow.” From the meaning “to blow; to distend; to inflate” derives the meaning for refining.
[30:5] 10 tn The word גֵּו (gev) is an Aramaic term meaning “midst,” indicating “midst [of society].” But there is also a Phoenician word that means “community” (DISO 48).
[30:5] 11 tn The form simply is the plural verb, but it means those who drove them from society.
[30:5] 12 tn The text merely says “as thieves,” but it obviously compares the poor to the thieves.
[34:9] 13 tn Gordis, however, takes this expression in the sense of “being in favor with God.”
