5:12 He frustrates 1 the plans 2 of the crafty 3
so that 4 their hands cannot accomplish
what they had planned! 5
29:12 for I rescued the poor who cried out for help,
and the orphan who 6 had no one to assist him;
30:2 Moreover, the strength of their 7 hands –
what use was it to me?
Men whose strength 8 had perished;
31:32 But 9 no stranger had to spend the night outside,
for I opened my doors to the traveler 10 –
41:32 It leaves a glistening wake behind it;
one would think the deep had a head of white hair.
42:5 I had heard of you by the hearing of the ear,
but now my eye has seen you. 11
1 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).
2 tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).
3 tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.
4 tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).
5 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.
6 tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).
7 tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.
8 tn The word כֶּלַח (kelakh) only occurs in Job 5:26; but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), ֹכּל־חַיִל (kol-khayil, “all vigor”), כֹּל־לֵחַ (kol-leakh, “all freshness”), and the like. But there is no reason for such emendation.
9 tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.
10 tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.
11 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.