Hot footed gull

I spoke tonight before the bar-b-que was ready with a white and grey gull of considerable beauty.

Brawk, Brawk, Brawk, says he (or was it she)
Brawk, Brawk, Brawk, says I

This went on for some time - sometimes two, sometimes three Brawks. It always kept a good 12 paces from me - if I moved 3 paces left, it followed, if I moved right, it receded.

Now the bar-b-que was getting ready - and it was chicken - not suitable fare for a gull - a sort of cannibalism. But such is the smell that it was very attracted.

But by the time I had put the chicken on the grill and had gone inside to fetch various things, this gull had decided that the hot marinade from the microwave was too good a smell to pass up.

We danced at the distance of 12 paces a bit - but if I moved into the house, it came closer to the hot grill - Brawk, I said - Hot Hot - as if to a child. But to no avail. The bird would not understand my words.

I didn't hear a sound - but it didn't stay very long on top of the bar-b-q.

And it did return a few minutes later - apparently none the worse for stepping on such heat.

Eventually off it flew - hopefully without too many blisters to tend. (You can sure see that the railings need painting - they are due to be replaced in a few weeks - so never to be painted again.)

The non concordant breath

I made no attempt to translate רוּחַ as a single English word. It's meaning is too wide to contain. What would it look like if one did make the attempt, I wonder. So here are the uses that might have occurred if one did. This will test if I made consistent choices too - some of which may be rude.

The long and short of it is that mostly I used spirit but sometimes breath and sometimes wind (for the rude bits). (And one 'snort'!) I note places where almost any of the first three would fit.

יט וְהִנֵּה רוּחַ גְּדוֹלָה בָּאָה מֵעֵבֶר הַמִּדְבָּר וַיִּגַּע בְּאַרְבַּע פִּנּוֹת הַבַּיִת וַיִּפֹּל עַל הַנְּעָרִים וַיָּמוּתוּ וָאִמָּלְטָה רַק אֲנִי לְבַדִּי לְהַגִּיד לָךְ	1.19	and behold a great wind came from the region of the wilderness and touched the four corners of the house and it fell on the lads and killed them and there escaped but I only I to tell you
ט מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ וּמֵרוּחַ אַפּוֹ יִכְלוּ	4.09	by the breath of God they perish and by the snort of his nose they are consumed
טו וְרוּחַ עַל-פָּנַי יַחֲלֹף תְּסַמֵּר שַׂעֲרַת בְּשָׂרִי	4.15	and a wind passed before me storm shivered my flesh
ד כִּי חִצֵּי שַׁדַּי עִמָּדִי אֲשֶׁר חֲמָתָם שֹׁתָה רוּחִי בִּעוּתֵי אֱלוֹהַּ יַעַרְכוּנִי	6.04	for the arrows of the Sufficient are against me where their poison drinks my spirit the terrors of God have disordered me
כו הַלְהוֹכַח מִלִּים תַּחְשֹׁבוּ וּלְרוּחַ אִמְרֵי נוֹאָשׁ	6.26	And to reprove speeches - do you count as wind the words of one who is desperate?
ז זְכֹר כִּי-רוּחַ חַיָּי לֹא-תָשׁוּב עֵינִי לִרְאוֹת טוֹב	7.07	remember that but a breath is my life my eye will not return back to see good
יא גַּם-אֲנִי לֹא אֶחֱשָׂךְ-פִּי אֲדַבְּרָה בְּצַר רוּחִי אָשִׂיחָה בְּמַר נַפְשִׁי	7.11	so as for me I will not spare my mouth I will speak in the trouble of my breath I will complain in the bitterness of my being
ב עַד-אָן תְּמַלֶּל-אֵלֶּה וְרוּחַ כַּבִּיר אִמְרֵי-פִיךָ	8.02	How long will you give speech to such things! a great wind are the words of your mouth
יח לֹא-יִתְּנֵנִי הָשֵׁב רוּחִי כִּי יַשְׂבִּעַנִי מַמְּרֹרִים	9.18	he will not give me a turn to breathe but satisfies me with bitterness
יב חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי	10.12	life and loving-kindness you made for me and your visit - you watch my spirit
י אֲשֶׁר בְּיָדוֹ נֶפֶשׁ כָּל-חָי וְרוּחַ כָּל-בְּשַׂר-אִישׁ	12.10	"In his hand is the being of every life and the breath of all the flesh of a man"
ב הֶחָכָם יַעֲנֶה דַעַת-רוּחַ וִימַלֵּא קָדִים בִּטְנוֹ	15.02	Should one who is wise answer windy knowledge and fill his belly with the east wind?
יג כִּי-תָשִׁיב אֶל-אֵל רוּחֶךָ וְהֹצֵאתָ מִפִּיךָ מִלִּין	15.13	that you turn against the One your wind and let forth from your mouth such speeches?
ל לֹא-יָסוּר מִנִּי-חֹשֶׁךְ יֹנַקְתּוֹ תְּיַבֵּשׁ שַׁלְהָבֶת וְיָסוּר בְּרוּחַ פִּיו	15.30	He will not turn away from darkness flame will dry his branches and he will turn away by the wind of his mouth
ג הֲקֵץ לְדִבְרֵי-רוּחַ אוֹ מַה-יַּמְרִיצְךָ כִּי תַעֲנֶה	16.03	Will they terminate - these windy words or what grieves you that you answer?
א רוּחִי חֻבָּלָה יָמַי נִזְעָכוּ קְבָרִים לִי	17.01	my spirit is bound my days are extinguished it's the tombs for me
יז רוּחִי זָרָה לְאִשְׁתִּי וְחַנֹּתִי לִבְנֵי בִטְנִי	19.17	My spirit is strange to my wife and I entreat the children of my belly
ג מוּסַר כְּלִמָּתִי אֶשְׁמָע וְרוּחַ מִבִּינָתִי יַעֲנֵנִי	20.03	mentoring of my insult I hear and the spirit of my understanding makes me answer
ד הֶאָנֹכִי לְאָדָם שִׂיחִי וְאִם-מַדּוּעַ לֹא-תִקְצַר רוּחִי	21.04	As for me, is it to a human my complaint and if so, for what purpose is my spirit not short?
יח יִהְיוּ כְּתֶבֶן לִפְנֵי-רוּחַ וּכְמֹץ גְּנָבַתּוּ סוּפָה	21.18	"They are as straw before the wind and as chaff that the storm stole."
ד אֶת-מִי הִגַּדְתָּ מִלִּין וְנִשְׁמַת-מִי יָצְאָה מִמֶּךָּ	26.04	to whom have you told speeches and whose breath exits from you?
יג בְּרוּחוֹ שָׁמַיִם שִׁפְרָה חֹלְלָה יָדוֹ נָחָשׁ בָּרִחַ	26.13	in his spirit the heavens are beautified his hand has writhed the fugitive serpent
ג כִּי-כָל-עוֹד נִשְׁמָתִי בִי וְרוּחַ אֱלוֹהַּ בְּאַפִּי	27.03	for all the while my breath is in me and the spirit of God in my mouth
כה לַעֲשׂוֹת לָרוּחַ מִשְׁקָל וּמַיִם תִּכֵּן בְּמִדָּה	28.25	to make for the wind a weight and the waters he balances by measure
טו הָהְפַּךְ עָלַי בַּלָּהוֹת תִּרְדֹּף כָּרוּחַ נְדִבָתִי וּכְעָב עָבְרָה יְשֻׁעָתִי	30.15	he makes destructions turn on me she pursues as the wind my good will and as a cloud my salvation passes
כב תִּשָּׂאֵנִי אֶל-רוּחַ תַּרְכִּיבֵנִי וּתְמֹגְגֵנִי תֻּשִׁיָּה	30.22	you lift me up by a wind you make me ride you dissolve my success
ח אָכֵן רוּחַ-הִיא בֶאֱנוֹשׁ וְנִשְׁמַת שַׁדַּי תְּבִינֵם	32.08	surely that spirit is in a mortal and the breath of the Sufficient gives understanding
יח כִּי מָלֵתִי מִלִּים הֱצִיקַתְנִי רוּחַ בִּטְנִי	32.18	for I am full of speeches I am constrained by the spirit of my belly
כ אֲדַבְּרָה וְיִרְוַח-לִי אֶפְתַּח שְׂפָתַי וְאֶעֱנֶה	32.20	I will speak so I may breathe I will open my lips and answer
ד רוּחַ-אֵל עָשָׂתְנִי וְנִשְׁמַת שַׁדַּי תְּחַיֵּנִי	33.04	the spirit of the One has made me and the breath of the Sufficient has given me life
יד אִם-יָשִׂים אֵלָיו לִבּוֹ רוּחוֹ וְנִשְׁמָתוֹ אֵלָיו יֶאֱסֹף	34.14	if he sets on him his heart his spirit and his breath to him he gathers
י מִנִּשְׁמַת-אֵל יִתֶּן-קָרַח וְרֹחַב מַיִם בְּמוּצָק	37.10	by the breath of the One ice is given and the breadth of the waters outpouring
כא וְעַתָּה לֹא רָאוּ אוֹר בָּהִיר הוּא בַּשְּׁחָקִים וְרוּחַ עָבְרָה וַתְּטַהֲרֵם	37.21	and now they do not see the brilliant light this is in the sky but the wind passes over and purifies them
ח אֶחָד בְּאֶחָד יִגַּשׁוּ וְרוּחַ לֹא-יָבֹא בֵינֵיהֶם	41.16	one to one they approach and spirit cannot come between them

Resurrection etc

Mark Goodacre here talks about Paul's beliefs concerning resurrection and afterlife. In NT Pod 6, Mark reads Dodd, Wright, and Josephus for us (in 9 minutes) - to help us determine the content of the first century beliefs.

What are the things that must be distinguished? Here is another blog that I found recently where the subjects were recently mentioned - but with a failure to 'distinguish those things that are different'. These issues come up frequently of course.

I think resurrection, resuscitation, immortality, restoration, the life of the world to come, 'afterlife' and probably a few other things too are things that are different.

If you have been with me on this blog, we have just read Job - and it might be summarized as a parable of restoration and recovery putting a simplified reading of Deuteronomy 28 on trial and reframing it into a whole new perspective. It is a promise and parable that teaches what Nicodemus didn't know about (being born again - John 3). Resurrection (1 Corinthians 15) is a promise also - but recovery and restoration (e.g. Romans 11) are aspects of our present reality (Romans 8) that we are invited into (e.g. the approach and enter theme in the letter to the Hebrews) whether through the Anointing of the Old or the New Covenant.

The work is hard - like death, our death. It is present. It makes one glad as Eliot notes in his Journey of the Magi.

I really need to spin this out - there is so much packed into the hope expressed in Job. We must by faith - not believe a set of doctrines - or know everything about the beliefs of an earlier era - but rather - 'make ourselves present' as Elihu 'commands', to the One who can deal with our troubles - ultimately, our troubles are another of God's faces.

Paul is explicit in how to do this - by the death of Jesus. Hebrews likewise on approaching the throne of grace and entering the Holy of Holies. Job and the Psalms and the Song show us that same hope and experience of presence in this life. Given such knowledge in forgiveness - believing 'about' things becomes a secondary issue.

For those who might read who are not 'believers' - the experience could be put into correspondence with several psychological studies - so one can have a 100% human explanation. Personally, I don't find explanation convincing - whether it pretends to be theological or purely human. In the final analysis - life etc is provably not explicable.

Shouting match

Continuing my reading out loud, I have the feeling that chapters 26-27 degenerate into a shouting match. I wonder if the narrator gave up trying to get a word in edgewise till they all fell silent and then came chapter 28. It would be an interesting thesis to follow up...

Read it out loud

I have been reading Job - out loud - to see if it grammars. It grammars, good my friends - and I correct a few details while I go. Read it out loud - hear for yourself. Job is Christ Jesus in a figure. - "The root of the thing is determined in him." I may not be able to read the New Testament - but I can hear it in the Old - just by the knowledge of God that is in those remarkable words. Hear behind the whole that immense, inimitable, and eternal humour. I got as far as chapter 23 - and my wife has returned so I won't read any more 'out loud' at the moment. I think 2 hours is sufficient for the oral presentation - don't forget the irony implied in the quotation marks.

Quote of the day from Bruggeman's Solomon

On Proverbs 3:19-20 ... Those who value and preserve such teaching are clearly urbane in their thought, making them citizens of the larger world of mystery and responsibility that takes delight in playful human thought and that walks around the edges of the truth ordained in the fabric of the world.

- hmm - are there a few mixed metaphors and allusions in these words?

I wonder if I should do it again

A gaggle of geese and other beach walkers. The swimming is glorious.

Is it reasonable to translate Job a second time?
To move through the text without quite so much feeling about
and see if there is any of my mother tongue left in me?
I think I might. I must I feel read it again in the original
for I am sure I missed most things in spite of my slow toiling
on every word and phrase. What if it were possible for a man
to say it again. To know that without the misery -
though misery is never far - it might be possible to reveal
the hope that lies in this monumental tale.

Decree, statute, portion

After the discussion here on Job 23, I found I had to rethink my inconsistent glossing of חֹק in Job. The word occurs in several contexts and might be read several ways. I decided on 'decree' for its aural value rather than 'statute' which is even more impersonal in English and has standing authority rather than a heard and meditated authority. I did not use portion since I already have this sound in apportionment and related words.

ה אִם חֲרוּצִים יָמָיומ סְפַּר-חֳדָשָׁיו אִתָּךְ חֻקָּו עָשִׂיתָ וְלֹא יַעֲבֹר	14.05	If engraved are his days, the number of his months with you his decree you have made and he does not pass over it
יג מִי יִתֵּן בִּשְׁאוֹל תַּצְפִּנֵנִי תַּסְתִּירֵנִי עַד-שׁוּב אַפֶּךָ תָּשִׁית לִי חֹק וְתִזְכְּרֵנִי	14.13	If only you would treasure me in Sheol and conceal me till turned is your wrath fix me a decree and remember me
יב מִצְוַת שְׂפָתָיו וְלֹא אָמִישׁ מֵחֻקִּי צָפַנְתִּי אִמְרֵי-פִיו	23.12	the command of his lips - such I have not ignored from his decree I have treasured the words of his mouth
יד כִּי יַשְׁלִים חֻקִּי וְכָהֵנָּה רַבּוֹת עִמּוֹ	23.14	for he makes peace the decree for me and like these are many with him
י חֹק-חָג עַל-פְּנֵי-מָיִם עַד-תַּכְלִית אוֹר עִם-חֹשֶׁךְ	26.10	a decree circled on the face of the waters till the consummation of light with darkness
כו בַּעֲשׂתוֹ לַמָּטָר חֹק וְדֶרֶךְ לַחֲזִיז קֹלוֹת	28.26	when he made for the rain a decree and a way for the lightning of voices
י וָאֶשְׁבֹּר עָלָיו חֻקִּי וָאָשִׂים בְּרִיחַ וּדְלָתָיִם	38.10	and broke in pieces for him my decree and set out bar and doors
לג הֲיָדַעְתָּ חֻקּוֹת שָׁמָיִם אִם-תָּשִׂים מִשְׁטָרוֹ בָאָרֶץ	38.33	do you know the decrees of the heavens? can you set out his dominion in the earth?

Sailing to the finish line

We rushed from Poirot - ending at 9 PM to ride our bikes to the best place for sunset - here we found some kayakers sailing to the finish line.

Characters in Job

Leaving aside the animals - all of whom are potential characters in Job, and leaving aside the obvious 16 noted humans and all the other lads who tended the farm - it's a large cast! and leaving aside the 5 or 6 designations of the Most High - El, Eloah, Elohim, יְהוָה, El Shaddai, and possibly one instance of the Holy One; leaving aside the cosmos and the children of God who are present and who shout for joy, what other characters are implied in the story?

There are several remaining characters or possibly only roles: God's witnesses, Job's trouble itself as witness against him, Job's witness in heaven, (in parallel with Job's testimony).

יז תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי	10.17	you renew your witnesses before me and increase your indignation against me changes and a host are upon me
ח וַתִּקְמְטֵנִי לְעֵד הָיָה וַיָּקָם בִּי כַחֲשִׁי בְּפָנַי יַעֲנֶה	16.8	You have seized me - it becomes witness rising in me is my lie - answering in my face
יט גַּם-עַתָּה הִנֵּה-בַשָּׁמַיִם עֵדִיוְשָׂהֲדִי בַּמְּרֹמִים	16.19	even now behold in heaven is my witness and my testimony is in the heights

My conclusion on this witness in heaven is that it is Job's 'case' - not a separate character. Similarly God's witness is Job's trouble - by Job's own admission.

Then there is the redeemer. Redeem occurs only twice in the poem.

ה יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן-עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם	3.5	let darkness and obscurity redeem it let a cloud dwell on it let blackness of day terrify it
כה וַאֲנִי יָדַעְתִּי גֹּאֲלִי חָי וְאַחֲרוֹן עַל-עָפָר יָקוּם	19.25	And I - I knew [qal perfect] my redeemer is living and at the last on dust he will rise

There is dispute over what this means to say the least. It is not a proof text in the NT. That would make it seem for me that it is a recognition that God lives and that God must ultimately play this role and that Job knew this before his trouble from the Deuternomic covenant.

Also the mysterious intercessors in Job's final monologue. I do not see this unknown word as implying an obvious or specialized indictable offense. Some things are only overcome through prayer - as Jesus notes (pace the perseveration of some of the hopeless state of others).

יא כִּי-הִיא זִמָּה וְהוּא עָו‍ֹן פְּלִילִים	31.11	for this plan - and this is iniquity for intercessors
כח גַּם-הוּא עָו‍ֹן פְּלִילִי כִּי-כִחַשְׁתִּי לָאֵל מִמָּעַל	31.28	indeed this is iniquity for an intercessor for I would deny the One above

Note that ultimately Job mediates for the three friends.

ח וְעַתָּה קְחוּ לָכֶם שִׁבְעָה פָרִים וְשִׁבְעָה אֵילִים וּלְכוּ אֶל עַבְדִּי אִיּוֹב וְהַעֲלִיתֶם עוֹלָה בַּעַדְכֶם וְאִיּוֹב עַבְדִּי יִתְפַּלֵּל עֲלֵיכֶם כִּי אִם פָּנָיו אֶשָּׂא לְבִלְתִּי עֲשׂוֹת עִמָּכֶם נְבָלָה כִּי לֹא דִבַּרְתֶּם אֵלַי נְכוֹנָה, כְּעַבְדִּי אִיּוֹב	42.8	And now take for yourselves seven bulls and seven rams and go to my servant Job and offer an offering for yourselves and Job my servant will mediate for you for if I lift up his face I will not do with you foolishness - for you have not spoken of me what is prepared as has my servant Job.
י וַיהוָה שָׁב אֶת שְׁבוּת אִיּוֹב בְּהִתְפַּלְלוֹ בְּעַד רֵעֵהוּ וַיֹּסֶף יְהוָה אֶת כָּל אֲשֶׁר לְאִיּוֹב לְמִשְׁנֶה	42.10	And יְהוָה turned the captivity of Job when he mediated for his friends and יְהוָה added to all that was Job's double

But it is in the theme of reasoning (the word groups around יכח - to prove, decide, judge, rebuke, reprove, correct, be right) that runs through the poem and is seen in the following verses - that there arises the special role or character of referee. The friends fail, Elihu is indeterminate, God invites Job to be his own referee and he accepts with his hand over his mouth, and Ticciati puts God in this role also. There is no translation that I have seen that allows the English reader to hear the role clearly in the three verses it occurs in.

I have sometimes used two words in English to connect the reproof-reason axis since all of the words are translating words from the same root. Here we see יכח in many forms noun, verb, singular, plural, with or without prepositions and other connectors. (Italics show the subject of the verb if I could see it).

יז הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל-תִּמְאָס	5.17	Behold happy is the mortal whom God reproves [hiphil imperfect 3ps+3ps pronoun] the mentoring of the Sufficient do not refuse
כה מַה-נִּמְרְצוּ אִמְרֵי-יֹשֶׁר וּמַה-יּוֹכִיחַ הוֹכֵחַ מִכֶּם	6.25	how grievous are words of uprightness so what does your reproof [hiphil infinitive read as noun subject of prior verb] prove [3ps hiphil]?
כו הַלְהוֹכַח מִלִּים תַּחְשֹׁבוּ וּלְרוּחַ אִמְרֵי נוֹאָשׁ	6.26	And to reprove [hiphil infinitive with prepositional and interrogative prefixes] speeches - do you count as wind the words of one who is desperate?
לג לֹא יֵשׁ-בֵּינֵינוּ מוֹכִיחַ יָשֵׁת יָדוֹ עַל-שְׁנֵינוּ	9.33	there is not between us a referee [hiphil participle] that might fix his hand on the two of us
ג אוּלָם אֲנִי אֶל-שַׁדַּי אֲדַבֵּר וְהוֹכֵחַ אֶל-אֵל אֶחְפָּץ	13.3	"nevertheless for me, to the Sufficient I would speak" but I desire to reason [hiphil infinitive] with the One
ו שִׁמְעוּ-נָא תוֹכַחְתִּי וְרִבוֹת שְׂפָתַי הַקְשִׁיבוּ	13.6	[you] Hear please my reasons [noun plural with 1ps pronoun] and to the contentions of my lips attend
י הוֹכֵחַ יוֹכִיחַ אֶתְכֶם אִם-בַּסֵּתֶר פָּנִים תִּשָּׂאוּן	13.10	Reason? he will reason reproof with you if you concealed lift up faces
טו הֵן יִקְטְלֵנִי לא אֲיַחֵל אַךְ-דְּרָכַי אֶל-פָּנָיו אוֹכִיחַ	13.15	Lo - he will kill me I do not wait Surely my ways before his faces I will reasoning prove
ג הוֹכֵחַ בְּדָבָר לֹא-יִסְכּוֹן וּמִלִּים לֹא-יוֹעִיל בָּם	15.3	To 'reason' with a word without profit and from speeches where he will not benefit
כא וְיוֹכַח לְגֶבֶר עִם-אֱלוֹהַּ וּבֶן-אָדָם לְרֵעֵהוּ	16.21	that a warrior might reason with God and a child of a human with his friend
ה אִם-אָמְנָם עָלַי תַּגְדִּילוּ וְתוֹכִיחוּ עָלַי חֶרְפָּתִי	19.5	If truly against me you gloat and reason my reproach reproof [2pp hiphil imperfect] against me
ד הֲמִיִּרְאָתְךָ יֹכִיחֶךָ יָבוֹא עִמְּךָ בַּמִּשְׁפָּט	22.4	will he from your fear reprove you [note individual singular you] will he come with you to judgment?
ד אֶעֶרְכָה לְפָנָיו מִשְׁפָּט וּפִי אֲמַלֵּא תוֹכָחוֹת	23.4	I would order before his face my judgment and fill my mouth with reasons
ז שָׁם יָשָׁר נוֹכָח עִמּוֹ וַאֲפַלְּטָה לָנֶצַח מִשֹּׁפְטִי	23.7	there the upright could reason [niphal participle] with him and I would be delivered in perpetuity from my judge
יב וְעָדֵיכֶם אֶתְבּוֹנָן וְהִנֵּה אֵין לְאִיּוֹב מוֹכִיח עוֹנֶה אֲמָרָיו מִכֶּם	32.12	you I understood and behold there is for Job no referee - one answering to his words among you
יט וְהוּכַח בְּמַכְאוֹב עַל-מִשְׁכָּבוֹ וְרוֹב עֲצָמָיו אֵתָן	33.19	and he is reproved [3ps hophal perfect] in being marred on his couch and the contention of his bones is perennial
ב הֲרֹב עִם-שַׁדַּי יִסּוֹר מוֹכִיחַ אֱלוֹהַּ יַעֲנֶנָּה	40.2	will he who contends with the Sufficient be the mentor? God's referee - let him answer

Names of God

I thought it would be good to distinguish Eloah from El so I have altered the draft PDF (now version 14) in the 55 places where El occurs to read 'the One'. I wonder now if I should have reversed the decision and let Eloah be the One - O well. If I reverse it, it will be later. At least now for the most part you can see the difference between El and Eloah. I have left Elohim as God also - so in the English at present you can't distinguish Elohim from Eloah - Elohim occurs only 6 times in the Poem (Job 5:8, 20:29, 28:23, 32:2, 34:9, 38:7). Eloah occurs not at all in the frame story and chapter 28.

Shining and enlightment - flame and flash

There are many difficulties in an attempt at concordant translation. The first is choosing a word whose meaning stretches to metaphor - this is because it is 'obvious' that words play this role in the source language. So they must also in some parallel respect play similarly in the target language. The second is finding a sufficient number of possible glosses when the source language has synonyms and the target language does not. Inventing new words may be a requirement.

These thoughts arise over my current usage of 'shine', etc in English and the many words in Hebrew used in Job that can be glossed as shine. Two synonyms occur to me - enlighten for one possible word and flash - not so sure of this one since I already used it for two other words as this table will show. Flash leads to a possible flame but I have used enflame in parallel to flash already.

Interestingly enough - the AV translators frequently did not attempt concordance and the translation suffers as a result. The clear link, for instance, from boil in Job 2:7 to the framed botch in Deuteronomy 28:27, 35 is thus lost for English readers. Equally the playful Leviathan with his eyes shining as the eyelids of dawn is lost for English between Job 3 and 41. So although complete concord is impossible between the two languages, it is very desirable to capture the frames, threads, metaphors, and overall sonic or sequential concord where possible.

ד הַיּוֹם הַהוּא יְהִי-חֹשֶׁךְ אַל-יִדְרְשֵׁהוּ אֱלוֹהַּ מִמַּעַל וְאַל-תּוֹפַע עָלָיו נְהָרָה	3.04	That day - let it be darkness let God not seek for it from above nor let a sunbeam on it shine
		The next is a hapax - I did not choose 'does not rise' since I 'felt' I had already overused that sound...
ז הָאֹמֵר לַחֶרֶס וְלֹא יִזְרָח וּבְעַד כּוֹכָבִים יַחְתֹּם	9.07	He speaks to the sun and it stops shining and of stars - he seals them
ג הֲטוֹב לְךָ כִּי תַעֲשֹׁק כִּי-תִמְאַס יְגִיעַ כַּפֶּיךָ וְעַל-עֲצַת רְשָׁעִים הוֹפָעְתָּ	10.03	Is it good to you that you oppress that you refuse the labour of your open palms and shine on the counsel of the wicked?
כב אֶרֶץ עֵפָתָה כְּמוֹ אֹפֶל צַלְמָוֶת וְלֹא סְדָרִים וַתֹּפַע כְּמוֹ-אֹפֶל	10.22	a land of faintness and like the gloom of obscurity without order and the shining is like gloom
יז מוֹלִיךְ יוֹעֲצִים שׁוֹלָל וְשֹׁפְטִים יְהוֹלֵל 12.17 He leads counselors away plundered and makes judges dunderheads		I must do something about this one - If shine, then he makes them 'shiners' if flash then flashers - but it could be more subtle! But equally one does not want to lose the sound of plunder and dunder !
ל לֹא-יָסוּר מִנִּי-חֹשֶׁךְ יֹנַקְתּוֹ תְּיַבֵּשׁ שַׁלְהָבֶת וְיָסוּר בְּרוּחַ פִּיו	15.30	He will not turn away from darkness flame [hapax] will dry his branches and he will turn away by the breath of his mouth
ה גַּם אוֹר רְשָׁעִים יִדְעָךְ וְלֹא-יִגַּהּ שְׁבִיב אִשּׁוֹ	18.05	Even the light of the wicked will be extinguished and the spark of his fire will not shine
כה שָׁלַף וַיֵּצֵא מִגֵּוָה וּבָרָק מִמְּרֹרָתוֹ יַהֲלֹךְ עָלָיו אֵמִים	20.25	it is drawn and comes out from the back as the flash from his bitterness goes out on him are horrors
כח וְתִגְזַר-אֹמֶר וְיָקָם לָךְ וְעַל-דְּרָכֶיךָ נָגַהּ אוֹר	22.28	then you will decree a word and it will arise for you and on your ways light will shine
ג בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ	29.03	in his shining - his candle over my head in his light I walked darkness
כו אִם-אֶרְאֶה אוֹר כִּי יָהֵל וְיָרֵחַ יָקָר הֹלֵךְ	31.26	if I see light shining of the precious moon walking
ל לְהָשִׁיב נַפְשׁוֹ מִנִּי-שָׁחַת לֵאוֹר בְּאוֹר הַחַיִּים	33.30	to return his being from the pit to be enlightened in the light of the living
טו הֲתֵדַע בְּשׂוּם-אֱלוֹהַּ עֲלֵיהֶם וְהֹפִיעַ אוֹר עֲנָנוֹ	37.15	do you know God's setting of them and the light of his mist he made shine?
לה הַתְשַׁלַּח בְּרָקִים וְיֵלֵכוּ וְיֹאמְרוּ לְךָ הִנֵּנוּ	38.35	can you send out flashes and they go? and say to you - behold us!
כג עָלָיו תִּרְנֶה אַשְׁפָּה לַהַב חֲנִית וְכִידוֹן	39.23	against him rattles a quiver flash of shaft and spear
י עֲטִישֹׁתָיו תָּהֶל אוֹר וְעֵינָיו כְּעַפְעַפֵּי-שָׁחַר	41.18	his sneezing shines a light and his eyes are like the eyelids of dawn
יג נַפְשׁוֹ גֶּחָלִים תְּלַהֵט וְלַהַב מִפִּיו יֵצֵא	41.21	his being enflames [hapax] coals and a flash from his mouth goes forth
כד אַחֲרָיו יָאִיר נָתִיב יַחְשֹׁב תְּהוֹם לְשֵׂיבָה	41.32	after him is an enlightened track he counts the depth gray-haired

Searching out Ticciati

I am very impressed with this book by Ticciati - Job and the Disruption of Identity. There is zero on her on the Biblioblog search and precious little in Google. She seems to have written only this one book. My daughter, it turns out, does know her and taught her younger brother Robin, the conductor recently appointed to the SCO. Here is the only other blog reference I found. Kai Euthus has not posted since January. Also found another low volume blog named after her book.

Draft version 12 - Job A Parable

I continue to update the database and pdf - but am behind on updating posts - in fact I may not always do this since they are a history of my stumbling - and who reads old posts! I can update the posts based on the audit date in my database - so I can see the changes and notes I added recently and check the old against the new. Now back to reading...

Answering Job for real

The sections of Ticciati's book on the speeches from the whirlwind are simply lovely. She describes how each word cluster in the speeches of יהוה reconfigures the same word cluster in the un-creation of chapter 3. In contrast to the inadequate response of the three traditionalists, through the voice of the Lord, creation itself responds.

One of her thoughts is that Job's undoing of his creation contains the seed of the whirlwind speeches. His uncreating of himself puts pressure on all creation to respond and it does in all its voices from the cosmos to the animals and finally to two great unique 'monsters'.

I find myself overwhelmed by the number of possible thoughts about Job that could be pursued. Ticciati reasons about his inner thoughts from a psychological point of view and in the context of his social situation with respect to the Deuteronomic covenant. It is a convincing argument - if somewhat hard to follow in places. I am on page 150 or so of this 200 page book and have left sticky notes in a few pages but whether I will get back to them all I am not sure. There are many sections that are quotable.

Eliphaz's reponse again to chapter 3

Eliphaz is listening to words but as I am gleaning from what Ticciati says - he is not able to go beyond the words of the covenant and tradition to face the 'singularity' of misery in which Job is to be found alone. Her summary (p 91):

Job has spoken out of the silence from the depth of his pain in a sweeping annihilation of creation, leaving his own singularity as all that remains after the destruction of the meaning inherent in creation. Eliphaz then has the audacity to reconstruct this meaning and give it back to Job in order to soothe his out-of-jointness by investing him once more with a symbolic identity in which he can function normally.

I have done a tiny bit of work on my root algorithm - and the list below is a match by root usage between chapter 3 and chapters 4 and 5.These matches may get more revealing when I compare Job with Job to try and follow the development of his argument. Ticciati does a very good job with her summary and the argument she develops in her thesis. It is a very good read.

ג יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר	Perish! day in which I was born and the night that said a warrior-child is conceived	3.03	אבד	אבד	4.07	ז זְכָר-נָא מִי הוּא נָקִי אָבָד וְאֵיפֹה יְשָׁרִים נִכְחָדוּ	Remember then if anyone innocent perished or where the upright are cut down
			יאבדו	אבד	4.09	ט מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ וּמֵרוּחַ אַפּוֹ יִכְלוּ	by the gasp of God they perish and by the snort of his nose they are consumed
			אבד	אבד	4.11	יא לַיִשׁ אֹבֵד מִבְּלִי-טָרֶף וּבְנֵי לָבִיא יִתְפָּרָדוּ	the codger cat perishes without prey as the cubs are dispersed...
			גבר	גבר	4.17	יז הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר-גָּבֶר	a mortal than God more just? even than his maker a warrior more pure?
			יאבדו	אבד	4.20	כ מִבֹּקֶר לָעֶרֶב יֻכַּתּוּ מִבְּלִי מֵשִׂים לָנֶצַח יֹאבֵדוּ	from morning to evening they are hammered without note in perpetuity they perish
			יולד	ולד	5.07	ז כִּי-אָדָם לְעָמָל יוּלָּד וּבְנֵי-רֶשֶׁף יַגְבִּיהוּ עוּף	when a human is born to misery the children of fire carry it high
ד הַיּוֹם הַהוּא יְהִי-חֹשֶׁךְ אַל-יִדְרְשֵׁהוּ אֱלוֹהַּ מִמַּעַל וְאַל-תּוֹפַע עָלָיו נְהָרָה	That day - let it be darkness let God not seek for it from above nor let a sunbeam on it shine	3.04	אלוה	אל	4.09	ט מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ וּמֵרוּחַ אַפּוֹ יִכְלוּ	by the gasp of God they perish and by the snort of his nose they are consumed
			אדרשׁ	דרשׁ	5.08	ח אוּלָם אֲנִי אֶדְרֹשׁ אֶל-אֵל וְאֶל-אֱלֹהִים אָשִׂים דִּבְרָתִי	Nevertheless for me, I would seek to the One and to God I would set up my case
			חשׁך	חשׁך	5.14	יד יוֹמָם יְפַגְּשׁוּ-חֹשֶׁךְ וְכַלַּיְלָה יְמַשְׁשׁוּ בַצָּהֳרָיִם	by day they meet darkness and as at night they grope at noon
			אלוה	אל	5.17	יז הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל-תִּמְאָס	Behold happy is the mortal whom God reproves the mentoring of the Sufficient do not refuse
ה יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן-עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם	let darkness and obscurity redeem it let a cloud dwell on it let blackness of day terrify it	3.05	שׁכני	שׁכן	4.19	יט אַף שֹׁכְנֵי בָתֵּי-חֹמֶר אֲשֶׁר-בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי-עָשׁ	as for those that dwell in clay houses with dust for foundation who are crushed in the face of their maker
			חשׁך	חשׁך	5.14	יד יוֹמָם יְפַגְּשׁוּ-חֹשֶׁךְ וְכַלַּיְלָה יְמַשְׁשׁוּ בַצָּהֳרָיִם	by day they meet darkness and as at night they grope at noon
ו הַלַּיְלָה הַהוּא יִקָּחֵהוּ-אֹפֶל אַל-יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל-יָבֹא	That night - let gloom take it let it not rejoice the days of the year into the number of months let it not come	3.06	לילה	ליל	4.13	יג בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים	in the tempest of thought from night visions when a trance falls on mortals
			מספר	ספר	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
ז הִנֵּה הַלַּיְלָה הַהוּא יְהִי גַלְמוּד אַל-תָּבוֹא רְנָנָה בוֹ	behold that night let it be barren let no joyful cry come into it	3.07	תבוא	בוא	4.05	ה כִּי עַתָּה תָּבוֹא אֵלֶיךָ וַתֵּלֶא תִּגַּע עָדֶיךָ וַתִּבָּהֵל	for now it comes to you and you will do nothing it reaches you and you are dismayed
			לילה	ליל	4.13	יג בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים	in the tempest of thought from night visions when a trance falls on mortals
			יבוא	בוא	5.21	כא בְּשׁוֹט לָשׁוֹן תֵּחָבֵא וְלֹא-תִירָא מִשֹּׁד כִּי יָבוֹא	from the scourge of a tongue you will be withdrawn and you will not be afraid of ruin when it comes
			תבוא	בוא	5.26	כו תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ	and you will come in full to your tomb as a rich heap is offered in its time
ט יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו-לְאוֹר וָאַיִן וְאַל-יִרְאֶה בְּעַפְעַפֵּי-שָׁחַר	let the stars of its twilight be dark let it expect light but have none neither let it see the eyelids of dawn	3.09	ואין	אין	5.04	ד יִרְחֲקוּ בָנָיו מִיֶּשַׁע וְיִדַּכְּאוּ בַשַּׁעַר וְאֵין מַצִּיל	his children are far from safety and they are crushed in the gate and there is no one to rescue
			אין	אין	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
			חשׁך	חשׁך	5.14	יד יוֹמָם יְפַגְּשׁוּ-חֹשֶׁךְ וְכַלַּיְלָה יְמַשְׁשׁוּ בַצָּהֳרָיִם	by day they meet darkness and as at night they grope at noon
			תירא	ירא	5.21	כא בְּשׁוֹט לָשׁוֹן תֵּחָבֵא וְלֹא-תִירָא מִשֹּׁד כִּי יָבוֹא	from the scourge of a tongue you will be withdrawn and you will not be afraid of ruin when it comes
י כִּי לֹא סָגַר דַּלְתֵי בִטְנִי וַיַּסְתֵּר עָמָל מֵעֵינָי	because it did not shut the doors of my belly or conceal misery from my eyes	3.10	עמל	עמל	4.08	ח כַּאֲשֶׁר רָאִיתִי חֹרְשֵׁי אָוֶן וְזֹרְעֵי עָמָל יִקְצְרֻהוּ	for as I have seen who plow iniquity and sow misery reap it
			עיני	עין	4.16	טז יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי דְּמָמָה וָקוֹל אֶשְׁמָע	it stood and I recognized no sight or likeness before my eyes there was calm and I heard a voice
			עמל	עמל	5.06	ו כִּי לֹא-יֵצֵא מֵעָפָר אָוֶן וּמֵאֲדָמָה לֹא-יִצְמַח עָמָל	for iniquity doesn't come from dust nor from the ground does misery sprout
			לעמל	עמל	5.07	ז כִּי-אָדָם לְעָמָל יוּלָּד וּבְנֵי-רֶשֶׁף יַגְבִּיהוּ עוּף	when a human is born to misery the children of fire carry it high
יא לָמָּה לֹּא מֵרֶחֶם אָמוּת מִבֶּטֶן יָצָאתִי וְאֶגְוָע	Why did I not from the womb die from the belly exit and expire?	3.11	ימותו	מות	4.21	כא הֲלֹא-נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה	is it not pulled out? their very own uniqueness they die - and without wisdom
			יצא	יצא	5.06	ו כִּי לֹא-יֵצֵא מֵעָפָר אָוֶן וּמֵאֲדָמָה לֹא-יִצְמַח עָמָל	for iniquity doesn't come from dust nor from the ground does misery sprout
			ממות	מות	5.20	כ בְּרָעָב פָּדְךָ מִמָּוֶת וּבְמִלְחָמָה מִידֵי חָרֶב	from famine he will ransom you and in war from the hand of the sword
יג כִּי-עַתָּה שָׁכַבְתִּי וְאֶשְׁקוֹט יָשַׁנְתִּי אָז יָנוּחַ לִי	For now I would be lying down and quiet I would be asleep then it would be rest for me	3.13	עתה	עתה	4.05	ה כִּי עַתָּה תָּבוֹא אֵלֶיךָ וַתֵּלֶא תִּגַּע עָדֶיךָ וַתִּבָּהֵל	for now it comes to you and you will do nothing it reaches you and you are dismayed
יד עִם-מְלָכִים וְיֹעֲצֵי אָרֶץ הַבֹּנִים חֳרָבוֹת לָמוֹ	with kings and counselors of earth who built desolations for themselves	3.14	ארץ	ארץ	5.10	י הַנֹּתֵן מָטָר עַל-פְּנֵי-אָרֶץ וְשֹׁלֵחַ מַיִם עַל-פְּנֵי חוּצוֹת	giving rain on the face of the earth sending waters on the face of the streets
			מחרב	חרב	5.15	טו וַיֹּשַׁע מֵחֶרֶב מִפִּיהֶם וּמִיַּד חָזָק אֶבְיוֹן	but he saves - from the sword - from their mouth - and from the hand of the powerful the poor
			חרב	חרב	5.20	כ בְּרָעָב פָּדְךָ מִמָּוֶת וּבְמִלְחָמָה מִידֵי חָרֶב	from famine he will ransom you and in war from the hand of the sword
			הארץ	ארץ	5.22	כב לְשֹׁד וּלְכָפָן תִּשְׂחָק וּמֵחַיַּת הָאָרֶץ אַל-תִּירָא	at ruin and penury you will laugh and from the living of the earth you will not be afraid
			הארץ	ארץ	5.25	כה וְיָדַעְתָּ כִּי-רַב זַרְעֶךָ וְצֶאֱצָאֶיךָ כְּעֵשֶׂב הָאָרֶץ	and you will know that plentiful is your seed and your offspring as the grass of the earth
טו אוֹ עִם-שָׂרִים זָהָב לָהֶם הַמְמַלְאִים בָּתֵּיהֶם כָּסֶף	or with chiefs with their gold their houses filled with silver	3.15	ובמלאכיו	מלא	4.18	יח הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה	why! he puts no faith in his servants and to his messengers he notes folly
טז אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה כְּעֹלְלִים לֹא-רָאוּ אוֹר	or as an abortion buried I had not been as infants who did not see light	3.16	בנפל	נפל	4.13	יג בִּשְׂעִפִּים מֵחֶזְיֹנוֹת לָיְלָה בִּנְפֹל תַּרְדֵּמָה עַל-אֲנָשִׁים	in the tempest of thought from night visions when a trance falls on mortals
יח יַחַד אֲסִירִים שַׁאֲנָנוּ לֹא שָׁמְעוּ קוֹל נֹגֵשׂ	together prisoners are at ease they do not hear the voice of the oppressor	3.18	וקול	קול	4.10	י שַׁאֲגַת אַרְיֵה וְקוֹל שָׁחַל וְשִׁנֵּי כְפִירִים נִתָּעוּ	The lion's cry and the aged beast's voice and the teeth of the whelps that roam
			אשׁמע וקול	שׁמע קול	4.16	טז יַעֲמֹד וְלֹא אַכִּיר מַרְאֵהוּ תְּמוּנָה לְנֶגֶד עֵינָי דְּמָמָה וָקוֹל אֶשְׁמָע	it stood and I recognized no sight or likeness before my eyes there was calm and I heard a voice
יט קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו	small and great there he is servant free from his lords	3.19	בעבדיו	עבד	4.18	יח הֵן בַּעֲבָדָיו לֹא יַאֲמִין וּבְמַלְאָכָיו יָשִׂים תָּהֳלָה	why! he puts no faith in his servants and to his messengers he notes folly
			גדלות	גדל	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
כ לָמָּה יִתֵּן לְעָמֵל אוֹר וְחַיִּים לְמָרֵי נָפֶשׁ	Why give to the miserable light and sustenance to the bitter of life	3.20	עמל	עמל	4.08	ח כַּאֲשֶׁר רָאִיתִי חֹרְשֵׁי אָוֶן וְזֹרְעֵי עָמָל יִקְצְרֻהוּ	for as I have seen who plow iniquity and sow misery reap it
			עמל	עמל	5.06	ו כִּי לֹא-יֵצֵא מֵעָפָר אָוֶן וּמֵאֲדָמָה לֹא-יִצְמַח עָמָל	for iniquity doesn't come from dust nor from the ground does misery sprout
			לעמל	עמל	5.07	ז כִּי-אָדָם לְעָמָל יוּלָּד וּבְנֵי-רֶשֶׁף יַגְבִּיהוּ עוּף	when a human is born to misery the children of fire carry it high
כא הַמְחַכִּים לַמָּוֶת וְאֵינֶנּוּ וַיַּחְפְּרֻהוּ מִמַּטְמוֹנִים	those longing for death and it is not who dig for it as treasure	3.21	ימותו	מות	4.21	כא הֲלֹא-נִסַּע יִתְרָם בָּם יָמוּתוּ וְלֹא בְחָכְמָה	is it not pulled out? their very own uniqueness they die - and without wisdom
			ואין	אין	5.04	ד יִרְחֲקוּ בָנָיו מִיֶּשַׁע וְיִדַּכְּאוּ בַשַּׁעַר וְאֵין מַצִּיל	his children are far from safety and they are crushed in the gate and there is no one to rescue
			אין	אין	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
			ואין	אין	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
			ממות	מות	5.20	כ בְּרָעָב פָּדְךָ מִמָּוֶת וּבְמִלְחָמָה מִידֵי חָרֶב	from famine he will ransom you and in war from the hand of the sword
כב הַשְּׂמֵחִים אֱלֵי-גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ-קָבֶר	who rejoice toward a tomb glad when they find a grave	3.22	קבר	קבר	5.26	כו תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ	and you will come in full to your tomb as a rich heap is offered in its time
כג לְגֶבֶר אֲשֶׁר-דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ	to a warrior whose way is concealed and from whom God has screened himself	3.23	דרכיך	דרך	4.06	ו הֲלֹא יִרְאָתְךָ כִּסְלָתֶךָ תִּקְוָתְךָ וְתֹם דְּרָכֶיךָ	Is it not your fear that is your confidence your hope and the completeness of your ways?
			כאשׁר	אשׁר	4.08	ח כַּאֲשֶׁר רָאִיתִי חֹרְשֵׁי אָוֶן וְזֹרְעֵי עָמָל יִקְצְרֻהוּ	for as I have seen who plow iniquity and sow misery reap it
			אלוה	אל	4.09	ט מִנִּשְׁמַת אֱלוֹהַּ יֹאבֵדוּ וּמֵרוּחַ אַפּוֹ יִכְלוּ	by the gasp of God they perish and by the snort of his nose they are consumed
			גבר	גבר	4.17	יז הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר-גָּבֶר	a mortal than God more just? even than his maker a warrior more pure?
			אשׁר	אשׁר	4.19	יט אַף שֹׁכְנֵי בָתֵּי-חֹמֶר אֲשֶׁר-בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי-עָשׁ	as for those that live in clay houses with dust for foundation who are crushed in the face of their maker
			אשׁר	אשׁר	5.05	ה אֲשֶׁר קְצִירוֹ רָעֵב יֹאכֵל וְאֶל-מִצִּנִּים יִקָּחֵהוּ וְשָׁאַף צַמִּים חֵילָם	whose harvest famine eats and their strength dearth takes and thirst longs for their wealth
			אלוה אשׁרי	אל אשׁר	5.17	יז הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל-תִּמְאָס	Behold happy is the mortal whom God reproves the mentoring of the Sufficient do not refuse
כד כִּי-לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי	for in the face of my bread, my sighing comes and poured out like waters are my cries	3.24	שׁאגת	שׁאג	4.10	י שַׁאֲגַת אַרְיֵה וְקוֹל שָׁחַל וְשִׁנֵּי כְפִירִים נִתָּעוּ	The lion's cry and the aged beast's voice and the teeth of the whelps that roam
			מים	מים	5.10	י הַנֹּתֵן מָטָר עַל-פְּנֵי-אָרֶץ וְשֹׁלֵחַ מַיִם עַל-פְּנֵי חוּצוֹת	giving rain on the face of the earth sending waters on the face of the streets
כה כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי	for the dread I dreaded has arrived and what I was afraid of is come to me	3.25	כאשׁר	אשׁר	4.08	ח כַּאֲשֶׁר רָאִיתִי חֹרְשֵׁי אָוֶן וְזֹרְעֵי עָמָל יִקְצְרֻהוּ	for as I have seen who plow iniquity and sow misery reap it
			פחד הפחיד	פחד	4.14	יד פַּחַד קְרָאַנִי וּרְעָדָה וְרֹב עַצְמוֹתַי הִפְחִיד	dread met me and trembling and my many bones were in dread
			אשׁר	אשׁר	4.19	יט אַף שֹׁכְנֵי בָתֵּי-חֹמֶר אֲשֶׁר-בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי-עָשׁ	as for those that live in clay houses with dust for foundation who are crushed in the face of their maker
			אשׁר	אשׁר	5.05	ה אֲשֶׁר קְצִירוֹ רָעֵב יֹאכֵל וְאֶל-מִצִּנִּים יִקָּחֵהוּ וְשָׁאַף צַמִּים חֵילָם	whose harvest famine eats and their strength dearth takes and thirst longs for their wealth
			אשׁרי	אשׁר	5.17	יז הִנֵּה אַשְׁרֵי אֱנוֹשׁ יוֹכִחֶנּוּ אֱלוֹהַּ וּמוּסַר שַׁדַּי אַל-תִּמְאָס	Behold happy is the mortal whom God reproves the mentoring of the Sufficient do not refuse