Ayub 15:5

15:5 Your sin inspires ¹  your mouth;

you choose the language ²  of the crafty. ³ 

Ayub 26:4

26:4 To whom ⁴  did you utter these words?

And whose spirit has come forth from your mouth? ⁵ 

Ayub 31:30

31:30 I ⁶  have not even permitted my mouth ⁷  to sin

by asking ⁸  for his life through a curse –

Ayub 33:8

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ⁹ 

(I heard the sound of the words!):

Ayub 34:16

God Is Impartial and Omniscient

34:16 “If you have ¹⁰  understanding, listen to this,

hear what I have to say. ¹¹ 

[15:5]  ¹ tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

[15:5]  ² tn Heb “tongue.”

[15:5]  ³ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

[26:4]  ⁴ tn The verse begins with the preposition and the interrogative: אֶת־מִי (’et-mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.

[26:4]  ⁵ tn Heb “has gone out from you.”

[31:30]  ⁶ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ⁷ tn Heb “I have not given my palate.”

[31:30]  ⁸ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

[33:8]  ⁹ tn Heb “in my ears.”

[34:16]  ¹⁰ tn The phrase “you have” is not in the Hebrew text, but is implied.

[34:16]  ¹¹ tn Heb “the sound of my words.”