Ayub 5:4

5:4 His children are far ¹  from safety,

and they are crushed ²  at the place where judgment is rendered, ³ 

nor is there anyone to deliver them. ⁴ 

Ayub 6:13

6:13 Is ⁵  not my power to help myself nothing,

and has not every resource ⁶  been driven from me?

Ayub 7:8

7:8 The eye of him who sees me now will see me no more; ⁷ 

your eyes will look for me, but I will be gone. ⁸ 

Ayub 10:7

10:7 although you know ⁹  that I am not guilty,

and that there is no one who can deliver ¹⁰ 

out of your hand?

Ayub 19:7

Job’s Abandonment and Affliction

19:7 “If ¹¹  I cry out, ¹²  ‘Violence!’ ¹³ 

I receive no answer; ¹⁴ 

I cry for help,

but there is no justice.

Ayub 20:21

20:21 “Nothing is left for him to devour; ¹⁵ 

that is why his prosperity does not last. ¹⁶ 

Ayub 23:8

The Inaccessibility and Power of God

23:8 “If I go to the east, he is not there,

and to the west, yet I do not perceive him.

Ayub 24:7

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

they have no covering against the cold.

Ayub 27:19

27:19 He goes to bed wealthy, but will do so no more. ¹⁷ 

When he opens his eyes, it is all gone. ¹⁸ 

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 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Ayub 41:33

41:33 The likes of it is not on earth,

a creature ¹⁹  without fear.

[5:4]  ¹ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ² tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ³ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ⁴ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[6:13]  ⁵ tn For the use of the particle אִם (’im) in this kind of interrogative clause, see GKC 475 §150.g, note.

[6:13]  ⁶ tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.

[7:8]  ⁷ sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late.

[7:8]  ⁸ tn This verse is omitted in the LXX and so by several commentators. But the verb שׁוּר (shur, “turn, return”) is so characteristic of Job (10 times) that the verse seems appropriate here.

[10:7]  ⁹ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

[10:7]  ¹⁰ tn Heb “and there is no deliverer.”

[10:7]  sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.

[19:7]  ¹¹ tn The particle is used here as in 9:11 (see GKC 497 §159.w).

[19:7]  ¹² tc The LXX has “I laugh at reproach.”

[19:7]  ¹³ tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.

[19:7]  ¹⁴ tn The Niphal is simply “I am not answered.” See Prov 21:13b.

[20:21]  ¹⁵ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ¹⁶ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[27:19]  ¹⁷ tc The verb is the Niphal יֵאָסֵף (ye’asef), from אָסַף (’asaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It would mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yo’sif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”

[27:19]  ¹⁸ tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”

[41:33]  ¹⁹ tn Heb “one who was made.”