Ayub 15:18

15:18 what wise men declare,

hiding nothing,

from the tradition of ¹  their ancestors, ² 

Ayub 18:21

18:21 ‘Surely such is the residence ³  of an evil man;

and this is the place of one who has not known God.’” ⁴ 

Ayub 22:29

22:29 When people are brought low ⁵  and you say

‘Lift them up!’ ⁶ 

then he will save the downcast; ⁷ 

Ayub 25:2

25:2 “Dominion ⁸  and awesome might ⁹  belong to ¹⁰  God;

he establishes peace in his heights. ¹¹ 

Ayub 30:8

30:8 Sons of senseless and nameless people, ¹² 

they were driven out of the land with whips. ¹³ 

Ayub 34:4

34:4 Let us evaluate ¹⁴  for ourselves what is right; ¹⁵ 

let us come to know among ourselves what is good.

Ayub 41:34

41:34 It looks on every haughty being;

it is king over all that are proud.” ¹⁶ 

[15:18]  ¹ tn The word “tradition” is not in the Hebrew text, but has been supplied in the translation.

[15:18]  ² tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the מ (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.”

[18:21]  ³ tn The term is in the plural, “the tabernacles”; it should be taken as a plural of local extension (see GKC 397 §124.b).

[18:21]  ⁴ tn The word “place” is in construct; the clause following it replaces the genitive: “this is the place of – he has not known God.”

[22:29]  ⁵ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ⁶ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ⁷ tn Or “humble”; Heb “the lowly of eyes.”

[25:2]  ⁸ tn The word הַמְשֵׁל (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority.

[25:2]  ⁹ tn The word פָּחַד (pakhad) literally means “fear; dread,” but in the sense of what causes the fear or the dread.

[25:2]  ¹⁰ tn Heb “[are] with him.”

[25:2]  ¹¹ sn The line says that God “makes peace in his heights.” The “heights” are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. “Peace” here could also signify the whole order he establishes.

[30:8]  ¹² tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).

[30:8]  ¹³ tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”

[34:4]  ¹⁴ sn Elihu means “choose after careful examination.”

[34:4]  ¹⁵ tn The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.

[41:34]  ¹⁶ tn Heb “the sons of pride.” Dhorme repoints the last word to get “all the wild beasts,” but this misses the point of the verse. This animal looks over every proud creature – but he is king of them all in that department.