Ayub 7:7

7:7 Remember ¹  that my life is but a breath,

that ²  my eyes will never again ³  see happiness.

Ayub 8:5

8:5 But ⁴  if you will look ⁵  to God,

and make your supplication ⁶  to the Almighty,

Ayub 9:27

9:27 If I say, ⁷  ‘I will ⁸  forget my complaint,

I will change my expression ⁹  and be cheerful,’ ¹⁰ 

Ayub 22:29

22:29 When people are brought low ¹¹  and you say

‘Lift them up!’ ¹² 

then he will save the downcast; ¹³ 

[7:7]  ¹ sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ² tn The word “that” is supplied in the translation.

[7:7]  ³ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[8:5]  ⁴ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ⁵ 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]  ⁶ 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.

[9:27]  ⁷ tn The construction here uses the infinitive construct with a pronominal suffix – “if my saying” is this, or “if I say.” For the conditional clause using אִם (’im) with a noun clause, see GKC 496 §159.u.

[9:27]  ⁸ tn The verbal form is a cohortative of resolve: “I will forget” or “I am determined to forget.” The same will be used in the second colon of the verse.

[9:27]  ⁹ tn Heb “I will abandon my face,” i.e., change my expression. The construction here is unusual; G. R. Driver connected it to an Arabic word ‘adaba, “made agreeable” (IV), and so interpreted this line to mean “make my countenance pleasant” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 76). M. Dahood found a Ugaritic root meaning “make, arrange” (“The Root ’zb II in Job,” JBL 78 [1959]: 303-9), and said, “I will arrange my face.” But see H. G. Williamson, “A Reconsideration of `azab II in Ugaritic,” ZAW 87 (1985): 74-85; Williamson shows it is probably not a legitimate cognate. D. J. A. Clines (Job [WBC], 219) observes that with all these suggestions there are too many homonyms for the root. The MT construction is still plausible.

[9:27]  ¹⁰ tn In the Hiphil of בָּלַג (balag) corresponds to Arabic balija which means “to shine” and “to be merry.” The shining face would signify cheerfulness and smiling. It could be translated “and brighten [my face].”

[22:29]  ¹¹ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ¹² 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]  ¹³ tn Or “humble”; Heb “the lowly of eyes.”