Ayub 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ¹ 

Ayub 2:12

2:12 But when they gazed intently ²  from a distance but did not recognize ³  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ⁴ 

Ayub 14:5

14:5 Since man’s days ⁵  are determined, ⁶ 

the number of his months is under your control; ⁷ 

you have set his limit ⁸  and he cannot pass it.

Ayub 32:2

32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. ⁹  He was angry ¹⁰  with Job for justifying ¹¹  himself rather than God. ¹² 

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ¹³ 

Ayub 42:15

42:15 Nowhere in all the land could women be found who were as beautiful as Job’s daughters, and their father granted them an inheritance alongside their brothers.

[2:1]  ¹ tc This last purpose clause has been omitted in some Greek versions.

[2:12]  ² tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.

[2:12]  ³ tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.

[2:12]  ⁴ tn Heb “they tossed dust skyward over their heads.”

[14:5]  ⁵ tn Heb “his days.”

[14:5]  ⁶ tn The passive participle is from חָרַץ (kharats), which means “determined.” The word literally means “cut” (Lev 22:22, “mutilated”). E. Dhorme, (Job, 197) takes it to mean “engraved” as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of “decreed.” This, he argues, is parallel to the way חָקַק (khaqaq, “engrave”) is used. The word חֹק (khoq) is an “ordinance” or “statute”; the idea is connected to the verb “to engrave.” The LXX has “if his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.”

[14:5]  ⁷ tn Heb “[is] with you.” This clearly means under God’s control.

[14:5]  ⁸ tn The word חֹק (khoq) has the meanings of “decree, decision, and limit” (cf. Job 28:26; 38:10).

[14:5]  sn Job is saying that God foreordains the number of the days of man. He foreknows the number of the months. He fixes the limit of human life which cannot be passed.

[32:2]  ⁹ tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.

[32:2]  ¹⁰ tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”

[32:2]  ¹¹ tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.

[32:2]  ¹² tc The LXX and Latin versions soften the expression slightly by saying “before God.”

[36:11]  ¹³ tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.