63 The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.
64 The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.
65 The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.
66 The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.
67 The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”
68 Verses 18–23 give the reasons why someone should accept the chastening of God—the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.
69 The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes.…”
70 The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.