Job 30:19

30:19 He has flung me into the mud,

and I have come to resemble dust and ashes.

Job 30:1

Job’s Present Misery

30:1 “But now they mock me, those who are younger ¹  than I,

whose fathers I disdained too much ² 

to put with my sheep dogs. ³ 

Job 2:10

2:10 But he replied, ⁴  “You’re talking like one of the godless ⁵  women would do! Should we receive ⁶  what is good from God, and not also ⁷  receive ⁸  what is evil?” ⁹  In all this Job did not sin by what he said. ¹⁰ 

Psalms 7:5

7:5 may an enemy relentlessly chase ¹¹  me ¹²  and catch me; ¹³ 

may he trample me to death ¹⁴ 

and leave me lying dishonored in the dust. ¹⁵  (Selah)

Psalms 75:5

75:5 Do not be so certain you have won! ¹⁶ 

Do not speak with your head held so high! ¹⁷ 

Psalms 75:10

75:10 God says, ¹⁸ 

“I will bring down all the power of the wicked;

the godly will be victorious.” ¹⁹ 

[30:1]  ¹ tn Heb “smaller than I for days.”

[30:1]  ² tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.

[30:1]  ³ sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here – dogs were despised as scavengers.

[2:10]  ⁴ tn Heb “he said to her.”

[2:10]  ⁵ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

[2:10]  ⁶ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ⁷ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

[2:10]  ⁸ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ⁹ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

[2:10]  ¹⁰ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

[7:5]  ¹¹ tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. 3-4, he pronounces an imprecation on himself for rhetorical effect.

[7:5]  ¹² tn Heb “my life.” The pronominal suffix attached to נֶפֶשׁ (nefesh) is equivalent to a personal pronoun. See Ps 6:3.

[7:5]  ¹³ tn Heb “and may he overtake.” The prefixed verbal form is distinctly jussive. The object “me,” though unexpressed, is understood from the preceding statement.

[7:5]  ¹⁴ tn Heb “and may he trample down to the earth my life.”

[7:5]  ¹⁵ tn Heb “and my honor in the dust may he cause to dwell.” The prefixed verbal form is distinctly jussive. Some emend כְבוֹדִי (khÿvodiy, “my honor”) to כְבֵדִי (khÿvediy, “my liver” as the seat of life), but the term כְבוֹדִי (khÿvodiy) is to be retained since it probably refers to the psalmist’s dignity or honor.

[75:5]  ¹⁶ tn Heb “do not lift up on high your horn.”

[75:5]  ¹⁷ tn Heb “[do not] speak with unrestrained neck.” The negative particle is understood in this line by ellipsis (note the preceding line).

[75:10]  ¹⁸ tn The words “God says” are not in the Hebrew text. They are supplied in the translation to clarify that God speaks in v. 10.

[75:10]  ¹⁹ tn Heb “and all the horns of the wicked I will cut off, the horns of the godly will be lifted up.” The imagery of the wild ox’s horn is once more utilized (see vv. 4-5).