Ayub 24:7
Konteks24:7 They spend the night naked because they lack clothing;
they have no covering against the cold.
Ayub 31:29
Konteks31:29 If 1 I have rejoiced over the misfortune of my enemy 2
or exulted 3 because calamity 4 found him –
Ayub 33:19
Konteks33:19 Or a person is chastened 5 by pain on his bed,
and with the continual strife of his bones, 6
Ayub 36:6
Konteks36:6 He does not allow the wicked to live, 7
but he gives justice to the poor.
[31:29] 1 tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.
[31:29] 2 sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”
[31:29] 3 tn The Hitpael of עוּר (’ur) has the idea of “exult.”
[31:29] 4 tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.
[33:19] 5 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] 6 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.
