Ayub 5:8

Blessings for the One Who Seeks God ¹ 

5:8 “But ²  as for me, ³  I would seek ⁴  God, ⁵ 

and to God ⁶  I would set forth my case. ⁷ 

Ayub 8:4

8:4 If ⁸  your children sinned against him,

he gave them over ⁹  to the penalty ¹⁰  of their sin.

Ayub 8:18

8:18 If he is uprooted ¹¹  from his place,

then that place ¹²  will disown him, saying, ¹³ 

‘I have never seen you!’

Ayub 10:19

10:19 I should have been as though I had never existed; ¹⁴ 

I should have been carried

right from the womb to the grave!

Ayub 11:10

11:10 If he comes by ¹⁵  and confines ¹⁶  you ¹⁷ 

and convenes a court, ¹⁸ 

then who can prevent ¹⁹  him?

Ayub 11:12

11:12 But an empty man will become wise,

when a wild donkey’s colt is born a human being. ²⁰ 

Ayub 13:19

13:19 Who ²¹  will contend with me?

If anyone can, I will be silent and die. ²² 

Ayub 19:28

19:28 If you say, ‘How we will pursue him,

since the root of the trouble is found in him!’ ²³ 

Ayub 20:24

20:24 If he flees from an iron weapon,

then an arrow ²⁴  from a bronze bow pierces him.

Ayub 21:4

21:4 Is my ²⁵  complaint against a man? ²⁶ 

If so, ²⁷  why should I not be impatient? ²⁸ 

Ayub 22:8

22:8 Although you were a powerful man, ²⁹  owning land, ³⁰ 

an honored man ³¹  living on it, ³² 

Ayub 22:29-30

22:29 When people are brought low ³³  and you say

‘Lift them up!’ ³⁴ 

then he will save the downcast; ³⁵ 

22:30 he will deliver even someone who is not innocent, ³⁶ 

who will escape ³⁷  through the cleanness of your hands.”

Ayub 28:15

28:15 Fine gold cannot be given in exchange for it,

nor can its price be weighed out in silver.

Ayub 28:18

28:18 Of coral and jasper no mention will be made;

the price ³⁸  of wisdom is more than pearls. ³⁹ 

Ayub 29:2

29:2 “O that I could be ⁴⁰  as ⁴¹  I was

in the months now gone, ⁴² 

in the days ⁴³  when God watched ⁴⁴  over me,

Ayub 31:36

31:36 Surely ⁴⁵  I would wear it proudly ⁴⁶  on my shoulder,

I would bind ⁴⁷  it on me like a crown;

Ayub 35:3

35:3 But you say, ‘What will it profit you,’ ⁴⁸ 

and, ‘What do I gain by not sinning?’ ⁴⁹ 

Ayub 35:8

35:8 Your wickedness affects only ⁵⁰  a person like yourself,

and your righteousness only other people. ⁵¹ 

Ayub 37:21

37:21 But now, the sun ⁵²  cannot be looked at ⁵³  –

it is bright in the skies –

after a wind passed and swept the clouds away. ⁵⁴ 

Ayub 38:5

38:5 Who set its measurements – if ⁵⁵  you know –

or who stretched a measuring line across it?

Ayub 41:9

41:9 (41:1) ⁵⁶  See, his expectation is wrong, ⁵⁷ 

he is laid low even at the sight of it. ⁵⁸ 

[5:8]  ¹ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ² tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ³ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ⁴ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ⁵ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ⁶ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ⁷ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[8:4]  ⁸ tn The AV and RV take the protasis down to the middle of v. 6. The LXX changes the “if” at the beginning of v. 5 to “then” and makes that verse the apodosis. If the apodosis comes in the second half of v. 4, then v. 4 would be a complete sentence (H. H. Rowley, Job [NCBC], 71; A. B. Davidson, Job, 60). The particle אִם (’im) has the sense of “since” in this section.

[8:4]  ⁹ tn The verb is a Piel preterite with a vav (ו) consecutive. The ו (vav) need not be translated if the second half of the verse is the apodosis of the first – since they sinned…he did this. The verb שִׁלֵּחַ (shilleakh) means “to expel; to thrust out” normally; here the sense of “deliver up” or “deliver over” fits the sentence well. The verse is saying that sin carries its own punishment, and so God merely delivered the young people over to it.

[8:4]  ¹⁰ tn Heb “into the hand of their rebellion.” The word “hand” often signifies “power.” The rebellious acts have the power to destroy, and so that is what happened – according to Bildad. Bildad’s point is that Job should learn from what happened to his family.

[8:18]  ¹¹ tc Ball reads אֵל (’el, “God”) instead of אִם (’im, “if”): “God destroys it” – but there is no reason for this. The idea would be implied in the context. A. B. Davidson rightly points out that who destroys it is not important, but the fact that it is destroyed.

[8:18]  tn The Hebrew has “if one destroys it”; the indefinite subject allows for a passive interpretation. The verb means “swallow” in the Qal, but in the Piel it means “to engulf; to destroy; to ruin” (2:3; 10:8). It could here be rendered “removed from its place” (the place where it is rooted); since the picture is that of complete destruction, “uprooted” would be a good rendering.

[8:18]  ¹² tn Heb “it”; the referent (“his place” in the preceding line) has been specified in the translation for clarity.

[8:18]  sn The place where the plant once grew will deny ever knowing it. Such is the completeness of the uprooting that there is not a trace left.

[8:18]  ¹³ tn Here “saying” is supplied in the translation.

[10:19]  ¹⁴ sn This means “If only I had never come into existence.”

[11:10]  ¹⁵ tn The verb יַחֲלֹף (yakhalof) is literally “passes by/through” (NIV “comes along” in the sense of “if it should so happen”). Many accept the emendation to יַחְתֹּף (yakhtof, “he seizes,” cf. Gordis, Driver), but there is not much support for these.

[11:10]  ¹⁶ tn The verb is the Hiphil of סָגַר (sagar, “to close; to shut”) and so here in this context it probably means something like “to shut in; to confine.” But this is a difficult meaning, and the sentence is cryptic. E. Dhorme (Job, 162) thinks this word and the next have to be antithetical, and so he suggests from a meaning “to keep confined” the idea of keeping a matter secret; and with the next verb, “to convene an assembly,” he offers “to divulge it.”

[11:10]  ¹⁷ tn The pronoun “you” is not in the Hebrew text but has been supplied in the translation.

[11:10]  ¹⁸ tn The denominative Hiphil of קָהָל (qahal, “an assembly”) has the idea of “to convene an assembly.” In this context there would be the legal sense of convening a court, i.e., calling Job to account (D. J. A. Clines, Job [WBC], 255). See E. Ullendorff, “The Meaning of QHLT,” VT 12 (1962): 215; he defines the verb also as “argue, rebuke.”

[11:10]  ¹⁹ tn The verb means “turn him back.” Zophar uses Job’s own words (see 9:12).

[11:12]  ²⁰ tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens – which is never. The word “empty” נָבוּב (navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested”). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pere’, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB).

[13:19]  ²¹ tn The interrogative is joined with the emphatic pronoun, stressing “who is he [who] will contend,” or more emphatically, “who in the world will contend.” Job is confident that no one can bring charges against him. He is certain of success.

[13:19]  ²² sn Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally “keep silent and expire”).

[19:28]  ²³ tc The MT reads “in me.” If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job’s. But over 100 mss have “in him,” and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God’s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely.

[20:24]  ²⁴ tn Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.

[21:4]  ²⁵ tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f).

[21:4]  ²⁶ sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).

[21:4]  ²⁷ tn On disjunctive interrogatives, see GKC 475 §150.g.

[21:4]  ²⁸ tn Heb “why should my spirit/breath not be short” (see Num 21:4; Judg 16:16).

[22:8]  ²⁹ tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

[22:8]  ³⁰ tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.

[22:8]  ³¹ tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.

[22:8]  ³² tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.

[22:29]  ³³ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ³⁴ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ³⁵ tn Or “humble”; Heb “the lowly of eyes.”

[22:30]  ³⁶ tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).

[22:30]  ³⁷ tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

[28:18]  ³⁸ tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

[28:18]  ³⁹ tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.

[29:2]  ⁴⁰ tn The optative is here expressed with מִי־יִתְּנֵנִי (mi-yittÿneni, “who will give me”), meaning, “O that I [could be]…” (see GKC 477 §151.b).

[29:2]  ⁴¹ tn The preposition כּ (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 §118.u).

[29:2]  ⁴² tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present.

[29:2]  ⁴³ tn The construct state (“days of”) governs the independent sentence that follows (see GKC 422 §130.d): “as the days of […] God used to watch over me.”

[29:2]  ⁴⁴ tn The imperfect verb here has a customary nuance – “when God would watch over me” (back then), or “when God used to watch over me.”

[31:36]  ⁴⁵ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

[31:36]  ⁴⁶ tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

[31:36]  ⁴⁷ tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

[35:3]  ⁴⁸ tn The referent of “you” is usually understood to be God.

[35:3]  ⁴⁹ tn The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [NCBC], 224). It could also be, “What do I gain without sin?”

[35:8]  ⁵⁰ tn The phrase “affects only” is supplied in the translation of this nominal sentence.

[35:8]  sn According to Strahan, “Elihu exalts God’s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.”

[35:8]  ⁵¹ tn Heb “and to [or for] a son of man, your righteousness.”

[37:21]  ⁵² tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same – in his glory one cannot look at him or challenge him.

[37:21]  ⁵³ tn The verb has an indefinite subject, and so should be a passive here.

[37:21]  ⁵⁴ tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.

[38:5]  ⁵⁵ tn The particle כּ (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony.

[41:9]  ⁵⁶ sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.

[41:9]  ⁵⁷ tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).

[41:9]  ⁵⁸ tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” (JQR 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.