Ayub 6:16

6:16 They ¹  are dark ²  because of ice;

snow is piled ³  up over them. ⁴ 

Ayub 21:9

21:9 Their houses are safe ⁵  and without fear; ⁶ 

and no rod of punishment ⁷  from God is upon them. ⁸ 

Ayub 23:17

23:17 Yet I have not been silent because of the darkness,

because of the thick darkness

that covered my face. ⁹ 

Ayub 26:6

26:6 The underworld ¹⁰  is naked before God; ¹¹ 

the place of destruction lies uncovered. ¹² 

Ayub 33:18

33:18 He spares a person’s life from corruption, ¹³ 

his very life from crossing over ¹⁴  the river.

Ayub 38:40

38:40 when they crouch in their dens,

when they wait in ambush in the thicket?

[6:16]  ¹ tn The article on the participle joins this statement to the preceding noun; it can have the sense of “they” or “which.” The parallel sense then can be continued with a finite verb (see GKC 404 §126.b).

[6:16]  ² tn The participle הַקֹּדְרים (haqqodÿrim), often rendered “which are black,” would better be translated “dark,” for it refers to the turbid waters filled with melting ice or melting snow, or to the frozen surface of the water, but not waters that are muddied. The versions failed to note that this referred to the waters introduced in v. 15.

[6:16]  ³ tn The verb יִתְעַלֶּם (yit’allem) has been translated “is hid” or “hides itself.” But this does not work easily in the sentence with the preposition “upon them.” Torczyner suggested “pile up” from an Aramaic root עֲלַם (’alam), and E. Dhorme (Job, 87) defends it without changing the text, contending that the form we have was chosen for alliterative value with the prepositional phrase before it.

[6:16]  ⁴ tn The LXX paraphrases the whole verse: “They who used to reverence me now come against me like snow or congealed ice.”

[21:9]  ⁵ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

[21:9]  ⁶ tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.

[21:9]  ⁷ tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.

[21:9]  ⁸ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

[23:17]  ⁹ tn This is a very difficult verse. The Hebrew text literally says: “for I have not been destroyed because of darkness, and because of my face [which] gloom has covered.” Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb נִצְמַתִּי (nitsmatti) means “I have been silent” (as in Arabic and Aramaic), and so obviously the negative must be retained – he has not been silent.

[26:6]  ¹⁰ tn Heb “Sheol.”

[26:6]  ¹¹ tn Heb “before him.”

[26:6]  ¹² tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

[33:18]  ¹³ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ¹⁴ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.