Ayub 2:5

2:5 But extend your hand and strike his bone and his flesh, ¹  and he will no doubt ²  curse you to your face!”

Ayub 10:11

10:11 You clothed ³  me with skin and flesh

and knit me together ⁴  with bones and sinews.

Ayub 21:23

Death Levels Everything

21:23 “One man dies in his full vigor, ⁵ 

completely secure and prosperous,

Ayub 24:7

24:7 They spend the night naked because they lack clothing;

they have no covering against the cold.

Ayub 30:14

30:14 They come in as through a wide breach;

amid the crash ⁶  they come rolling in. ⁷ 

Ayub 31:19

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

Ayub 33:19

33:19 Or a person is chastened ⁸  by pain on his bed,

and with the continual strife of his bones, ⁹ 

Ayub 41:13

41:13 Who can uncover its outer covering? ¹⁰ 

Who can penetrate to the inside of its armor? ¹¹ 

[2:5]  ¹ sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).

[2:5]  ² sn This is the same oath formula found in 1:11; see the note there.

[10:11]  ³ tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did.

[10:11]  ⁴ tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word סָכַךְ (sakhakh), here a Poel prefixed conjugation (preterite), means “to knit together.” The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life).

[21:23]  ⁵ tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.

[30:14]  ⁶ tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”

[30:14]  ⁷ tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).

[33:19]  ⁸ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

[33:19]  ⁹ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

[41:13]  ¹⁰ tn Heb “the face of his garment,” referring to the outer garment or covering. Some take it to be the front as opposed to the back.

[41:13]  ¹¹ tc The word רֶסֶן (resen) has often been rendered “bridle” (cf. ESV), but that leaves a number of unanswered questions. The LXX reads סִרְיוֹן (siryon), with the transposition of letters, but that means “coat of armor.” If the metathesis stands, there is also support from the cognate Akkadian.