Ayub 6:23

6:23 Or ‘Deliver me ¹  from the enemy’s power, ² 

and from the hand of tyrants ³  ransom ⁴  me’?

Ayub 8:5

8:5 But ⁵  if you will look ⁶  to God,

and make your supplication ⁷  to the Almighty,

Ayub 10:14

10:14 If I sinned, then you would watch me

and you would not acquit me of my iniquity.

Ayub 24:15

24:15 And the eye of the adulterer watches for the twilight,

thinking, ⁸  ‘No eye can see me,’

and covers his face with a mask.

Ayub 28:12

No Price Can Buy Wisdom

28:12 “But wisdom – where can it be found?

Where is the place of understanding?

Ayub 29:16

29:16 I was a father ⁹  to the needy,

and I investigated the case of the person I did not know;

Ayub 36:10

36:10 And he reveals ¹⁰  this ¹¹  for correction,

and says that they must turn ¹²  from evil.

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ¹³  by affliction.

Ayub 37:7

37:7 He causes everyone to stop working, ¹⁴ 

so that all people ¹⁵  may know ¹⁶  his work.

[6:23]  ¹ tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift – if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement – “to deliver from enemies….”

[6:23]  ² tn Heb “hand,” as in the second half of the verse.

[6:23]  ³ tn The עָרִיצִים (’aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb עָרַץ (’arats) means “to terrify” (Job 13:25).

[6:23]  ⁴ tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made.

[8:5]  ⁵ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ⁶ tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ⁷ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[24:15]  ⁸ tn Heb “saying.”

[29:16]  ⁹ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[36:10]  ¹⁰ tn The idiom once again is “he uncovers their ear.”

[36:10]  ¹¹ tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

[36:10]  ¹² tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.

[36:21]  ¹³ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

[37:7]  ¹⁴ tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.

[37:7]  ¹⁵ tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.

[37:7]  ¹⁶ tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”