Ayub 4:10

4:10 There is ¹  the roaring of the lion ² 

and the growling ³  of the young lion,

but the teeth of the young lions are broken. ⁴ 

Ayub 4:21

4:21 Is not their excess wealth ⁵  taken away from them? ⁶ 

They die, ⁷  yet without attaining wisdom. ⁸ 

Ayub 6:6

6:6 Can food that is tasteless ⁹  be eaten without salt?

Or is there any taste in the white ¹⁰  of an egg?

Ayub 6:28

Other Explanation

6:28 “Now then, be good enough to look ¹¹  at me; ¹² 

and I will not ¹³  lie to your face!

Ayub 7:14

7:14 then you scare me ¹⁴  with dreams

and terrify ¹⁵  me with ¹⁶  visions,

Ayub 9:18

9:18 He does not allow ¹⁷  me to recover ¹⁸  my breath,

for he fills ¹⁹  me with bitterness.

Ayub 14:9

14:9 at the scent ²⁰  of water it will flourish ²¹ 

and put forth ²²  shoots like a new plant.

Ayub 15:5

15:5 Your sin inspires ²³  your mouth;

you choose the language ²⁴  of the crafty. ²⁵ 

Ayub 15:12

15:12 Why ²⁶  has your heart carried you away, ²⁷ 

and why do your eyes flash, ²⁸ 

Ayub 16:17

16:17 although ²⁹  there is no violence in my hands

and my prayer is pure.

Ayub 21:26

21:26 Together they lie down in the dust,

and worms cover over them both.

Ayub 21:32

21:32 And when he is carried to the tombs,

and watch is kept ³⁰  over the funeral mound, ³¹ 

Ayub 24:23

24:23 God ³²  may let them rest in a feeling of security, ³³ 

but he is constantly watching ³⁴  all their ways. ³⁵ 

Ayub 29:17

29:17 I broke the fangs ³⁶  of the wicked,

and made him drop ³⁷  his prey from his teeth.

Ayub 30:2

30:2 Moreover, the strength of their ³⁸  hands –

what use was it to me?

Men whose strength ³⁹  had perished;

Ayub 31:33

31:33 if ⁴⁰  I have covered my transgressions as men do, ⁴¹ 

by hiding ⁴²  iniquity in my heart, ⁴³ 

Ayub 33:8

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ⁴⁴ 

(I heard the sound of the words!):

Ayub 36:8

36:8 But if they are bound in chains, ⁴⁵ 

and held captive by the cords of affliction,

Ayub 36:25

36:25 All humanity has seen it;

people gaze on it from afar.

Ayub 40:16

40:16 Look ⁴⁶  at its strength in its loins,

and its power in the muscles of its belly.

[4:10]  ¹ tn “There is” has been supplied to make a smoother translation out of the clauses.

[4:10]  ² sn Eliphaz takes up a new image here to make the point that the wicked are destroyed – the breaking up and scattering of a den of lions. There are several words for “lion” used in this section. D. J. A. Clines observes that it is probably impossible to distinguish them (Job [WBC], 109, 110, which records some bibliography of those who have tried to work on the etymologies and meanings). The first is אַרְיֵה (’aryeh) the generic term for “lion.” It is followed by שַׁחַל (shakhal) which, like כְּפִיר (kÿfir), is a “young lion.” Some have thought that the שַׁחַל (shakhal) is a lion-like animal, perhaps a panther or leopard. KBL takes it by metathesis from Arabic “young one.” The LXX for this verse has “the strength of the lion, and the voice of the lioness and the exulting cry of serpents are quenched.”

[4:10]  ³ tn Heb “voice.”

[4:10]  ⁴ tn The verb belongs to the subject “teeth” in this last colon; but it is used by zeugma (a figure of speech in which one word is made to refer to two or more other words, but has to be understood differently in the different contexts) of the three subjects (see H. H. Rowley, Job [NCBC], 46-47).

[4:21]  ⁵ tn The word יֶתֶר (yeter, here with the suffix, יִתְרָם [yitram]) can mean “what remains” or “rope.” Of the variety of translations, the most frequently used idea seems to be “their rope,” meaning their tent cord. This would indicate that their life was compared to a tent – perfectly reasonable in a passage that has already used the image “houses of clay.” The difficulty is that the verb נָסַע (nasa’) means more properly “to tear up; to uproot.” and not “to cut off.” A similar idea is found in Isa 38:12, but there the image is explicitly that of cutting the life off from the loom. Some have posited that the original must have said their tent peg was pulled up” as in Isa 33:20 (A. B. Davidson, Job, 34; cf. NAB). But perhaps the idea of “what remains” would be easier to defend here. Besides, it is used in 22:20. The wealth of an individual is what has been acquired and usually is left over when he dies. Here it would mean that the superfluous wealth would be snatched away. The preposition בּ (bet) would carry the meaning “from” with this verb.

[4:21]  ⁶ tc The text of the LXX does not seem to be connected to the Hebrew of v. 21a. It reads something like “for he blows on them and they are withered” (see Isa 40:24b). The Targum to Job has “Is it not by their lack of righteousness that they have been deprived of all support?”

[4:21]  tn On the interpretation of the preposition in this construction, see N. Sarna, “The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16.

[4:21]  ⁷ sn They die. This clear verb interprets all the images in these verses – they die. When the house of clay collapses, or when their excess perishes – their life is over.

[4:21]  ⁸ tn Heb “and without wisdom.” The word “attaining” is supplied in the translation as a clarification.

[4:21]  sn The expression without attaining wisdom is parallel to the previous without anyone regarding it. Both verses describe how easily humans perish: there is no concern for it, nor any sense to it. Humans die without attaining wisdom which can solve the mystery of human life.

[6:6]  ⁹ tn Heb “a tasteless thing”; the word “food” is supplied from the context.

[6:6]  ¹⁰ tn Some commentators are not satisfied with the translation “white of an egg”; they prefer something connected to “slime of purslane” (H. H. Rowley, Job [NCBC], 59; cf. NRSV “juice of mallows”). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning “white of the egg” comes from the rabbinic interpretation of “slime of the yolk.” Others carry the idea further and interpret it to mean “saliva of dreams” or after the LXX “in dream words.” H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.

[6:28]  ¹¹ tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).

[6:28]  ¹² tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

[6:28]  ¹³ tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[7:14]  ¹⁴ tn The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence.

[7:14]  sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night.

[7:14]  ¹⁵ tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.

[7:14]  ¹⁶ tn The prepositions בּ (bet) and מִן (min) interchange here; they express the instrument of causality. See N. Sarna, “The Interchange of the Prepositions bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b’a’). Verse 18 contains another example.

[9:18]  ¹⁷ tn The verb נָתַן (natan) essentially means “to give”; but followed by the infinitive (without the ל [lamed] here) it means “to permit; to allow.”

[9:18]  ¹⁸ tn The Hiphil of the verb means “to bring back”; with the object “my breath,” it means “get my breath” or simply “breathe.” The infinitive is here functioning as the object of the verb (see GKC 350 §114.m).

[9:18]  ¹⁹ sn The meaning of the word is “to satiate; to fill,” as in “drink to the full, be satisfied.” Job is satiated – in the negative sense – with bitterness. There is no room for more.

[14:9]  ²⁰ tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.

[14:9]  ²¹ tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.

[14:9]  ²² tn Heb “and will make.”

[15:5]  ²³ 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]  ²⁴ tn Heb “tongue.”

[15:5]  ²⁵ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

[15:12]  ²⁶ tn The interrogative מָה (mah) here has the sense of “why?” (see Job 7:21).

[15:12]  ²⁷ tn The verb simply means “to take.” The RSV has “carry you away.” E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, “What has taken from you your mind?” But the parallelism shows that “your heart” and “your eyes” are subjects.

[15:12]  ²⁸ tn Here is another word that occurs only here, and in the absence of a completely convincing suggestion, probably should be left as it is. The verb is רָזַם (razam, “wink, flash”). Targum Job and the Syriac equate it with a verb found in Aramaic and postbiblical Hebrew with the same letters but metathesized – רָמַז (ramaz). It would mean “to make a sign” or “to wink.” Budde, following the LXX probably, has “Why are your eyes lofty?” Others follow an Arabic root meaning “become weak.”

[16:17]  ²⁹ tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.

[21:32]  ³⁰ tn The verb says “he will watch.” The subject is unspecified, so the translation is passive.

[21:32]  ³¹ tn The Hebrew word refers to the tumulus, the burial mound that is erected on the spot where the person is buried.

[24:23]  ³² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[24:23]  ³³ tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

[24:23]  ³⁴ tn Heb “his eyes are on.”

[24:23]  ³⁵ sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

[29:17]  ³⁶ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ³⁷ tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[30:2]  ³⁸ tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.

[30:2]  ³⁹ tn The word כֶּלַח (kelakh) only occurs in Job 5:26; but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), ֹכּל־חַיִל (kol-khayil, “all vigor”), כֹּל־לֵחַ (kol-leakh, “all freshness”), and the like. But there is no reason for such emendation.

[31:33]  ⁴⁰ tn Now the protasis continues again.

[31:33]  ⁴¹ sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

[31:33]  ⁴² tn The infinitive is epexegetical, explaining the first line.

[31:33]  ⁴³ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

[33:8]  ⁴⁴ tn Heb “in my ears.”

[36:8]  ⁴⁵ tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.

[40:16]  ⁴⁶ tn In both of these verses הִנֶּה (hinneh, “behold”) has the deictic force (the word is from Greek δείκνυμι, deiknumi, “to show”). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand – “O look!”