Ayub 6:20

6:20 They were distressed, ¹ 

because each one had been ²  so confident;

they arrived there, ³  but were disappointed.

Ayub 21:9

21:9 Their houses are safe ⁴  and without fear; ⁵ 

and no rod of punishment ⁶  from God is upon them. ⁷ 

Ayub 32:15

Job’s Friends Failed to Answer ⁸ 

32:15 “They are dismayed ⁹  and cannot answer any more;

they have nothing left to say. ¹⁰ 

[6:20]  ¹ tn The verb בּוֹשׁ (bosh) basically means “to be ashamed”; however, it has a wider range of meaning such as “disappointed” or “distressed.” The feeling of shame or distress is because of their confidence that they knew what they were doing. The verb is strengthened here with the parallel חָפַר (khafar, “to be confounded, disappointed”).

[6:20]  ² tn The perfect verb has the nuance of past perfect here, for their confidence preceded their disappointment. Note the contrast, using these verbs, in Ps 22:6: “they trusted in you and they were not put to shame [i.e., disappointed].”

[6:20]  ³ tn The LXX misread the prepositional phrase as the noun “their cities”; it gives the line as “They too that trust in cities and riches shall come to shame.”

[21:9]  ⁴ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

[21:9]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[32:15]  ⁸ sn Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.

[32:15]  ⁹ tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”

[32:15]  ¹⁰ tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.