Ayub 5:11

5:11 he sets ¹  the lowly ²  on high,

that those who mourn ³  are raised ⁴  to safety.

Ayub 14:21

14:21 If ⁵  his sons are honored, ⁶ 

he does not know it; ⁷ 

if they are brought low,

he does not see ⁸  it.

Ayub 18:11

18:11 Terrors ⁹  frighten him on all sides

and dog ¹⁰  his every step.

Ayub 21:23

Death Levels Everything

21:23 “One man dies in his full vigor, ¹¹ 

completely secure and prosperous,

Ayub 24:11

24:11 They press out the olive oil between the rows of olive trees; ¹² 

they tread the winepresses while they are thirsty. ¹³ 

Ayub 27:20

27:20 Terrors overwhelm him like a flood; ¹⁴ 

at night a whirlwind carries him off.

Ayub 31:26

31:26 if I looked at the sun ¹⁵  when it was shining,

and the moon advancing as a precious thing,

Ayub 36:5

36:5 Indeed, God is mighty; and he does not despise people, ¹⁶ 

he ¹⁷  is mighty, and firm ¹⁸  in his intent. ¹⁹ 

Ayub 39:12

39:12 Can you count on ²⁰  it to bring in ²¹  your grain, ²² 

and gather the grain ²³  to your threshing floor? ²⁴ 

Ayub 39:26

39:26 “Is it by your understanding that the hawk soars, ²⁵ 

and spreads its wings toward the south?

Ayub 41:6

41:6 Will partners ²⁶  bargain ²⁷  for it?

Will they divide it up ²⁸  among the merchants?

[5:11]  ¹ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ² tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ³ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ⁴ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[14:21]  ⁵ tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.

[14:21]  ⁶ tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.

[14:21]  ⁷ sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6, which makes a similar point.

[14:21]  ⁸ tn The verb is בִּין (bin, “to perceive; to discern”). The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life.

[18:11]  ⁹ sn Bildad is referring here to all the things that afflict a person and cause terror. It would then be a metonymy of effect, the cause being the afflictions.

[18:11]  ¹⁰ tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver.

[21:23]  ¹¹ 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.

[24:11]  ¹² tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.

[24:11]  ¹³ tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.

[27:20]  ¹⁴ tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.

[31:26]  ¹⁵ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[36:5]  ¹⁶ tn The object “people” is not in the Hebrew text but is implied.

[36:5]  ¹⁷ tn The text simply repeats “mighty.”

[36:5]  ¹⁸ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

[36:5]  ¹⁹ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

[39:12]  ²⁰ tn The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.

[39:12]  ²¹ tc There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the MT is perfectly clear as it stands.

[39:12]  ²² tn Heb “your seed”; this must be interpreted figuratively for what the seed produces.

[39:12]  ²³ tn Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.

[39:12]  ²⁴ tn Simply, the MT has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.

[39:26]  ²⁵ tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

[41:6]  ²⁶ tn The word חָבַּר (khabbar) is a hapax legomenon, but the meaning is “to associate” since it is etymologically related to the verb “to join together.” The idea is that fishermen usually work in companies or groups, and then divide up the catch when they come ashore – which involves bargaining.

[41:6]  ²⁷ tn The word כָּרַה (karah) means “to sell.” With the preposition עַל (’al, “upon”) it has the sense “to bargain over something.”

[41:6]  ²⁸ tn The verb means “to cut up; to divide up” in the sense of selling the dead body (see Exod 21:35). This will be between them and the merchants (כְּנַעֲנִים, kÿna’anim).