Ayub 26:12

26:12 By his power he stills ¹  the sea;

by his wisdom he cut Rahab the great sea monster ²  to pieces. ³ 

Ayub 13:11

13:11 Would not his splendor ⁴  terrify ⁵  you

and the fear he inspires ⁶  fall on you?

Ayub 34:13

34:13 Who entrusted ⁷  to him the earth?

And who put him over ⁸  the whole world?

Ayub 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ⁹  like him?

Ayub 21:15

21:15 Who is the Almighty, that ¹⁰  we should serve him?

What would we gain

if we were to pray ¹¹  to him?’ ¹² 

Ayub 23:6

23:6 Would he contend ¹³  with me with great power?

No, he would only pay attention to me. ¹⁴ 

Ayub 11:13

11:13 “As for you, ¹⁵  if you prove faithful, ¹⁶ 

and if ¹⁷  you stretch out your hands toward him, ¹⁸ 

Ayub 22:27

22:27 You will pray to him and he will hear you,

and you will fulfill your vows to him. ¹⁹ 

Ayub 26:14

26:14 Indeed, these are but the outer fringes of his ways! ²⁰ 

How faint is the whisper ²¹  we hear of him!

But who can understand the thunder of his power?”

Ayub 22:3

22:3 Is it of any special benefit ²²  to the Almighty

that you should be righteous,

or is it any gain to him

that you make your ways blameless? ²³ 

Ayub 23:4

23:4 I would lay out my case ²⁴  before him

and fill my mouth with arguments.

Ayub 35:7

35:7 If you are righteous, what do you give to God,

or what does he receive from your hand?

Ayub 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ²⁵  of the earth.

Ayub 37:13

37:13 Whether it is for punishment ²⁶  for his land,

or whether it is for mercy,

he causes it to find its mark. ²⁷ 

Ayub 37:19

37:19 Tell us what we should ²⁸  say to him.

We cannot prepare a case ²⁹ 

because of the darkness.

Ayub 37:23

37:23 As for the Almighty, ³⁰  we cannot attain to him!

He is great in power,

but justice ³¹  and abundant righteousness he does not oppress.

Ayub 5:8

Blessings for the One Who Seeks God ³² 

5:8 “But ³³  as for me, ³⁴  I would seek ³⁵  God, ³⁶ 

and to God ³⁷  I would set forth my case. ³⁸ 

Ayub 9:13-14

9:13 God does not restrain his anger; ³⁹ 

under him the helpers of Rahab ⁴⁰  lie crushed. ⁴¹ 

The Impossibility of Facing God in Court

9:14 “How much less, ⁴²  then, can I answer him ⁴³ 

and choose my words ⁴⁴  to argue ⁴⁵  with ⁴⁶  him! ⁴⁷ 

Ayub 9:34-35

9:34 who ⁴⁸  would take his ⁴⁹  rod ⁵⁰  away from me

so that his terror ⁵¹  would not make me afraid.

9:35 Then ⁵²  would I speak and not fear him,

but it is not so with me. ⁵³ 

Ayub 23:11

23:11 My feet ⁵⁴  have followed ⁵⁵  his steps closely;

I have kept to his way and have not turned aside. ⁵⁶ 

Ayub 23:15

23:15 That is why I am terrified in his presence;

when I consider, I am afraid because of him.

Ayub 31:14

31:14 then what will I do when God confronts me in judgment; ⁵⁷ 

when he intervenes, ⁵⁸ 

how will I respond to him?

Ayub 31:37

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Ayub 36:24

36:24 Remember to extol ⁵⁹  his work,

which people have praised in song.

Ayub 37:11

37:11 He loads the clouds with moisture; ⁶⁰ 

he scatters his lightning through the clouds.

Ayub 37:20

37:20 Should he be informed that I want ⁶¹  to speak?

If a man speaks, surely he would be swallowed up!

Ayub 9:12

9:12 If he snatches away, ⁶²  who can turn him back? ⁶³ 

Who dares to say to him, ‘What are you doing?’

Ayub 9:15

9:15 Although ⁶⁴  I am innocent, ⁶⁵ 

I could not answer him; ⁶⁶ 

I could only plead ⁶⁷  with my judge ⁶⁸  for mercy.

Ayub 11:8

11:8 It is higher ⁶⁹  than the heavens – what can you do?

It is deeper than Sheol ⁷⁰  – what can you know?

Ayub 12:16

12:16 With him are strength and prudence; ⁷¹ 

both the one who goes astray ⁷² 

and the one who misleads are his.

Ayub 13:15

13:15 Even if he slays me, I will hope in him; ⁷³ 

I will surely ⁷⁴  defend ⁷⁵  my ways to his face!

Ayub 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

Ayub 15:4

15:4 But you even break off ⁷⁶  piety, ⁷⁷ 

and hinder ⁷⁸  meditation ⁷⁹  before God.

Ayub 25:1

Bildad’s Third Speech ⁸⁰ 

25:1 Then Bildad the Shuhite answered:

Ayub 36:29

36:29 Who can understand the spreading of the clouds,

the thunderings of his pavilion? ⁸¹ 

Ayub 24:22

24:22 But God ⁸²  drags off the mighty by his power;

when God ⁸³  rises up against him, he has no faith in his life. ⁸⁴ 

Ayub 35:14

35:14 How much less, then,

when you say that you do not perceive him,

that the case is before him

and you are waiting for him! ⁸⁵ 

Ayub 5:9

5:9 He does ⁸⁶  great and unsearchable ⁸⁷  things,

marvelous things without ⁸⁸  number; ⁸⁹ 

Ayub 8:5

8:5 But ⁹⁰  if you will look ⁹¹  to God,

and make your supplication ⁹²  to the Almighty,

Ayub 9:10

9:10 he does great and unsearchable things, ⁹³ 

and wonderful things without number.

Ayub 11:7

11:7 “Can you discover ⁹⁴  the essence ⁹⁵  of God?

Can you find out ⁹⁶ 

the perfection of the Almighty? ⁹⁷ 

Ayub 13:7

13:7 Will you speak wickedly ⁹⁸  on God’s behalf? ⁹⁹ 

Will you speak deceitfully for him?

Ayub 13:16

13:16 Moreover, this will become my deliverance,

for no godless person would come before him. ¹⁰⁰ 

Ayub 19:12

19:12 His troops ¹⁰¹  advance together;

they throw up ¹⁰²  a siege ramp against me,

and they camp around my tent.

Ayub 22:26

22:26 Surely then you will delight yourself ¹⁰³  in the Almighty,

and will lift up your face toward God.

Ayub 22:30

22:30 he will deliver even someone who is not innocent, ¹⁰⁴ 

who will escape ¹⁰⁵  through the cleanness of your hands.”

Ayub 26:9

26:9 He conceals ¹⁰⁶  the face of the full moon, ¹⁰⁷ 

shrouding it with his clouds.

Ayub 27:10

27:10 Will he find delight ¹⁰⁸  in the Almighty?

Will he call out to God at all times?

Ayub 27:22

27:22 It hurls itself against him without pity ¹⁰⁹ 

as he flees headlong from its power.

Ayub 34:27

34:27 because they have turned away from following him,

and have not understood ¹¹⁰  any of his ways,

Ayub 36:15

36:15 He delivers the afflicted by ¹¹¹  their ¹¹²  afflictions,

he reveals himself to them ¹¹³  by their suffering.

Ayub 36:31

36:31 It is by these that he judges ¹¹⁴  the nations

and supplies food in abundance.

Ayub 37:7

37:7 He causes everyone to stop working, ¹¹⁵ 

so that all people ¹¹⁶  may know ¹¹⁷  his work.

Ayub 37:15

37:15 Do you know how God commands them, ¹¹⁸ 

how he makes lightning flash in his storm cloud? ¹¹⁹ 

Ayub 4:6

4:6 Is not your piety ¹²⁰  your confidence, ¹²¹ 

and your blameless ways your hope? ¹²² 

Ayub 9:16

9:16 If I summoned him, and he answered me, ¹²³ 

I would not believe ¹²⁴ 

that he would be listening to my voice –

Ayub 9:19

9:19 If it is a matter of strength, ¹²⁵ 

most certainly ¹²⁶  he is the strong one!

And if it is a matter of justice,

he will say, ‘Who will summon me?’ ¹²⁷ 

Ayub 9:32

9:32 For he ¹²⁸  is not a human being like I am,

that ¹²⁹  I might answer him,

that we might come ¹³⁰  together in judgment.

Ayub 12:14

12:14 If ¹³¹  he tears down, it cannot be rebuilt;

if he imprisons a person, there is no escape. ¹³² 

Ayub 19:7

Job’s Abandonment and Affliction

19:7 “If ¹³³  I cry out, ¹³⁴  ‘Violence!’ ¹³⁵ 

I receive no answer; ¹³⁶ 

I cry for help,

but there is no justice.

Ayub 22:21

22:21 “Reconcile yourself ¹³⁷  with God, ¹³⁸ 

and be at peace ¹³⁹  with him;

in this way your prosperity will be good.

Ayub 23:3

23:3 O that I knew ¹⁴⁰  where I might find him, ¹⁴¹ 

that I could come ¹⁴²  to his place of residence! ¹⁴³ 

Ayub 23:7

23:7 There ¹⁴⁴  an upright person

could present his case ¹⁴⁵  before him,

and I would be delivered forever from my judge.

Ayub 23:12

23:12 I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion. ¹⁴⁶ 

Ayub 24:1

The Apparent Indifference of God

24:1 “Why are times not appointed by ¹⁴⁷  the Almighty? ¹⁴⁸ 

Why do those who know him not see his days?

Ayub 31:23

31:23 For the calamity from God was a terror to me, ¹⁴⁹ 

and by reason of his majesty ¹⁵⁰  I was powerless.

Ayub 34:28

34:28 so that they caused ¹⁵¹  the cry of the poor

to come before him,

so that he hears ¹⁵²  the cry of the needy.

Ayub 35:6

35:6 If you sin, how does it affect God? ¹⁵³ 

If your transgressions are many,

what does it do to him? ¹⁵⁴ 

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ¹⁵⁵ 

Ayub 36:13

36:13 The godless at heart ¹⁵⁶  nourish anger, ¹⁵⁷ 

they do not cry out even when he binds them.

Ayub 36:33

36:33 ¹⁵⁸ His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 37:4-5

37:4 After that a voice roars;

he thunders with an exalted voice,

and he does not hold back his lightning bolts ¹⁵⁹ 

when his voice is heard.

37:5 God thunders with his voice in marvelous ways; ¹⁶⁰ 

he does great things beyond our understanding. ¹⁶¹ 

Ayub 37:12

37:12 The clouds ¹⁶²  go round in circles,

wheeling about according to his plans,

to carry out ¹⁶³  all that he commands them

over the face of the whole inhabited world.

Ayub 37:24

37:24 Therefore people fear him,

for he does not regard all the wise in heart.” ¹⁶⁴ 

Ayub 1:1

I. The Prologue (1:1-2:13)

Job’s Good Life ¹⁶⁵ 

1:1 ¹⁶⁶ There was a man ¹⁶⁷  in the land of Uz ¹⁶⁸  whose ¹⁶⁹  name was Job. ¹⁷⁰  And that man was pure ¹⁷¹  and upright, ¹⁷²  one who feared God and turned away from evil. ¹⁷³ 

Ayub 12:4

12:4 I am ¹⁷⁴  a laughingstock ¹⁷⁵  to my friends, ¹⁷⁶ 

I, who called on God and whom he answered ¹⁷⁷  –

a righteous and blameless ¹⁷⁸  man

is a laughingstock!

Ayub 33:26

33:26 He entreats God, and God ¹⁷⁹  delights in him,

he sees God’s face ¹⁸⁰  with rejoicing,

and God ¹⁸¹  restores to him his righteousness. ¹⁸² 

Ayub 34:33

34:33 Is it your opinion ¹⁸³  that God ¹⁸⁴  should recompense it,

because you reject this? ¹⁸⁵ 

But you must choose, and not I,

so tell us what you know.

[26:12]  ¹ tn The verb רָגַע (raga’) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.

[26:12]  ² tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.”

[26:12]  ³ sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).

[13:11]  ⁴ sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, sÿ’eto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissa’un) in the last verse. They are both from the verb נָשַׂא (nasa’, “to lift up”).

[13:11]  ⁵ tn On this verb in the Piel, see 7:14.

[13:11]  ⁶ tn Heb “His dread”; the suffix is a subjective genitive.

[34:13]  ⁷ tn The verb פָּקַד (paqad) means “to visit; to appoint; to number.” Here it means “to entrust” for care and governing. The implication would be that there would be someone higher than God – which is what Elihu is repudiating by the rhetorical question. No one entrusted God with this.

[34:13]  ⁸ tn The preposition is implied from the first half of the verse.

[36:22]  ⁹ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

[21:15]  ¹⁰ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ¹¹ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ¹² tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[23:6]  ¹³ tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting – would God contend with all his power?

[23:6]  ¹⁴ tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.

[11:13]  ¹⁵ tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ¹⁶ tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ¹⁷ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ¹⁸ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[22:27]  ¹⁹ tn The words “to him” are not in the Hebrew text, but are implied.

[26:14]  ²⁰ tn Heb “the ends of his ways,” meaning “the fringes.”

[26:14]  ²¹ tn Heb “how little is the word.” Here “little” means a “fraction” or an “echo.”

[22:3]  ²² tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.

[22:3]  ²³ tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.

[23:4]  ²⁴ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[37:3]  ²⁵ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[37:13]  ²⁶ tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ²⁷ tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.

[37:19]  ²⁸ tn The imperfect verb here carries the obligatory nuance, “what we should say?”

[37:19]  ²⁹ tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.

[37:23]  ³⁰ tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.

[37:23]  ³¹ tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”

[5:8]  ³² sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ³³ tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ³⁴ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ³⁵ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ³⁶ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ³⁷ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ³⁸ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[9:13]  ³⁹ sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).

[9:13]  ⁴⁰ sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.

[9:13]  ⁴¹ tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.

[9:14]  ⁴² tn The construction אַף כִּי־אָנֹכִי (’af ki ’anokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him?

[9:14]  ⁴³ tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him.

[9:14]  ⁴⁴ sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence.

[9:14]  ⁴⁵ tn The verb is supplied in this line.

[9:14]  ⁴⁶ tn The preposition אִם (’im, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).

[9:14]  ⁴⁷ tn The LXX goes a different way after changing the first person to the third: “Oh then that he would hearken to me, or judge my cause.”

[9:34]  ⁴⁸ tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.

[9:34]  ⁴⁹ tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.

[9:34]  ⁵⁰ sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.

[9:34]  ⁵¹ tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid.

[9:35]  ⁵² tn There is no conjunction with this cohortative; but the implication from the context is that if God’s rod were withdrawn, if the terror were removed, then Job would speak up without fear.

[9:35]  ⁵³ tn The last half of the verse is rather cryptic: “but not so I with me.” NIV renders it “but as it now stands with me, I cannot.” This is very smooth and interpretive. Others transpose the two halves of the verse to read, “Since it is not so, I with myself // will commune and not fear him.” Job would be saying that since he cannot contend with God on equal terms, and since there is no arbiter, he will come on his own terms. English versions have handled this differently: “for I know I am not what I am thought to be” (NEB); “since this is not the case with me” (NAB); “I do not see myself like that at all” (JB).

[23:11]  ⁵⁴ tn Heb “my foot.”

[23:11]  ⁵⁵ tn Heb “held fast.”

[23:11]  ⁵⁶ tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).

[31:14]  ⁵⁷ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ⁵⁸ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[36:24]  ⁵⁹ tn The expression is “that you extol,” serving as an object of the verb.

[37:11]  ⁶⁰ tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (rÿvi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense.

[37:20]  ⁶¹ tn This imperfect works well as a desiderative imperfect.

[9:12]  ⁶² tn E. Dhorme (Job, 133) surveys the usages and concludes that the verb חָתַף (khataf) normally describes the wicked actions of a man, especially by treachery or trickery against another. But a verb חָתַף (khataf) is found nowhere else; a noun “robber” is found in Prov 23:28. Dhorme sees no reason to emend the text, because he concludes that the two verbs are synonymous. Job is saying that if God acts like a plunderer, there is no one who can challenge what he does.

[9:12]  ⁶³ tn The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” (BDB 999 s.v. Hiph.5).

[9:15]  ⁶⁴ tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

[9:15]  ⁶⁵ tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.

[9:15]  ⁶⁶ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

[9:15]  ⁶⁷ tn The verb אֶתְחַנָּן (’etkhannan) is the Hitpael of חָנַן (khanan), meaning “seek favor,” make supplication,” or “plead for mercy.” The nuance would again be a modal nuance; if potential, then the translation would be “I could [only] plead for mercy.”

[9:15]  ⁶⁸ tn The word מְשֹׁפְטִי (mÿshofti) appears to be simply “my judge.” But most modern interpretations take the po‘el participle to mean “my adversary in a court of law.” Others argue that the form is at least functioning as a noun and means “judge” (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge.

[11:8]  ⁶⁹ tn The Hebrew says “heights of heaven, what can you do?” A. B. Davidson suggested this was an exclamation and should be left that way. But most commentators will repoint גָּבְהֵי שָׁמַיִם (govhe shamayim, “heights of heaven”) to גְּבֹהָה מִשָּׁמַיִם (gÿvohah mishamayim, “higher than the heavens”) to match the parallel expression. The LXX may have rearranged the text: “heaven is high.”

[11:8]  ⁷⁰ tn Or “deeper than hell.” The word “Sheol” always poses problems for translation. Here because it is the opposite of heaven in this merism, “hell” would be a legitimate translation. It refers to the realm of the dead – the grave and beyond. The language is excessive; but the point is that God’s wisdom is immeasurable – and Job is powerless before it.

[12:16]  ⁷¹ tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.

[12:16]  ⁷² tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.

[13:15]  ⁷³ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

[13:15]  ⁷⁴ tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.

[13:15]  ⁷⁵ tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.

[15:4]  ⁷⁶ tn The word פָּרַר (parar) in the Hiphil means “to annul; to frustrate; to destroy; to break,” and this fits the line quite well. The NEB reflects G. R. Driver’s suggestion of an Arabic cognate meaning “to expel; to banish” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 77).

[15:4]  ⁷⁷ tn Heb “fear,” “reverence.”

[15:4]  ⁷⁸ tn The word גָּרַע (gara’) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.

[15:4]  ⁷⁹ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

[25:1]  ⁸⁰ sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.

[36:29]  ⁸¹ tn Heb “his booth.”

[24:22]  ⁸² tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.

[24:22]  ⁸³ tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.

[24:22]  ⁸⁴ tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.

[35:14]  ⁸⁵ sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.

[5:9]  ⁸⁶ tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ⁸⁷ tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ⁸⁸ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ⁸⁹ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[8:5]  ⁹⁰ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ⁹¹ tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ⁹² tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[9:10]  ⁹³ tn Only slight differences exist between this verse and 5:9 which employs the simple ו (vav) conjunction before אֵין (’eyn) in the first colon and omits the ו (vav) conjunction before נִפְלָאוֹת (nifla’ot, “wonderful things”) in the second colon.

[9:10]  sn There is probably great irony in Job’s using this same verse as in 5:9. But Job’s meaning here is different than Eliphaz.

[11:7]  ⁹⁴ tn The verb is מָצָא (matsa’, “to find; to discover”). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God.

[11:7]  ⁹⁵ tn The word means “search; investigation”; but it here means what is discovered in the search (so a metonymy of cause for the effect).

[11:7]  ⁹⁶ tn The same verb is now found in the second half of the verse, with a slightly different sense – “attain, reach.” A. R. Ceresko notes this as an example of antanaclasis (repetition of a word with a lightly different sense – “find/attain”). See “The Function of Antanaclasis in Hebrew Poetry,” CBQ 44 (1982): 560-61.

[11:7]  ⁹⁷ tn The abstract תַּכְלִית (takhlit) from כָּלָה (kalah, “to be complete; to be perfect”) may mean the end or limit of something, perhaps to perfection. So the NIV has “can you probe the limits of the Almighty?” The LXX has: “have you come to the end of that which the Almighty has made?”

[13:7]  ⁹⁸ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ⁹⁹ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[13:16]  ¹⁰⁰ sn The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.

[19:12]  ¹⁰¹ sn Now the metaphor changes again. Since God thinks of Job as an enemy, he attacks with his troops, builds the siege ramp, and camps around him to besiege him. All the power and all the forces are at God’s disposal in his attack of Job.

[19:12]  ¹⁰² tn Heb “they throw up their way against me.” The verb סָלַל (salal) means “to build a siege ramp” or “to throw up a ramp”; here the object is “their way.” The latter could be taken as an adverbial accusative, “as their way.” But as the object it fits just as well. Some delete the middle clause; the LXX has “Together his troops fell upon me, they beset my ways with an ambush.”

[22:26]  ¹⁰³ tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).

[22:30]  ¹⁰⁴ tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).

[22:30]  ¹⁰⁵ tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”

[26:9]  ¹⁰⁶ tn The verb means “to hold; to seize,” here in the sense of shutting up, enshrouding, or concealing.

[26:9]  ¹⁰⁷ tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (kese’, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisse’, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.

[27:10]  ¹⁰⁸ tn See the note on 22:26 where the same verb is employed.

[27:22]  ¹⁰⁹ tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”

[34:27]  ¹¹⁰ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.

[36:15]  ¹¹¹ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

[36:15]  ¹¹² tn Heb “his.”

[36:15]  ¹¹³ tn Heb “he uncovers their ear.”

[36:31]  ¹¹⁴ tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).

[37:7]  ¹¹⁵ tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.

[37:7]  ¹¹⁶ tc This reading involves a change in the text, for in MT “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the NIV and NRSV. Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.

[37:7]  ¹¹⁷ tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”

[37:15]  ¹¹⁸ tn The verb is בְּשׂוּם (bÿsum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon.

[37:15]  ¹¹⁹ tn Dhorme reads this “and how his stormcloud makes lightning to flash forth?”

[4:6]  ¹²⁰ tn The word יִרְאָה (yir’ah, “fear”) in this passage refers to Job’s fear of the Lord, his reverential devotion to God. H. H. Rowley (Job [NCBC], 46) says that on the lips of Eliphaz the word almost means “your religion.” He refers to Moffatt’s translation, “Let your religion reassure you.”

[4:6]  ¹²¹ tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here.

[4:6]  ¹²² tn This second half of the verse simply has “your hope and the integrity of your ways.” The expression “the perfection of your ways” is parallel to “your fear,” and “your hope” is parallel to “your confidence.” This sentence is an example of casus pendens or extraposition: “as for your hope, it is the integrity of your ways” (see GKC 458 §143.d).

[4:6]  sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.

[9:16]  ¹²³ sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”

[9:16]  ¹²⁴ tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.

[9:19]  ¹²⁵ tn The MT has only “if of strength.”

[9:19]  ¹²⁶ tn “Most certainly” translates the particle הִנֵּה (hinneh).

[9:19]  ¹²⁷ tn The question could be taken as “who will summon me?” (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to “who will summon him.” If the MT is retained, then supplying something like “he will say” could make the last clause fit the whole passage. Another option is to take it as “Who will reveal it to me?” – i.e., Job could be questioning his friends’ qualifications for being God’s emissaries to bring God’s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).

[9:19]  sn Job is saying that whether it is a trial of strength or an appeal to justice, he is unable to go against God.

[9:32]  ¹²⁸ tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied.

[9:32]  ¹²⁹ tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a).

[9:32]  ¹³⁰ tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.

[12:14]  ¹³¹ tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.

[12:14]  ¹³² tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God.

[19:7]  ¹³³ tn The particle is used here as in 9:11 (see GKC 497 §159.w).

[19:7]  ¹³⁴ tc The LXX has “I laugh at reproach.”

[19:7]  ¹³⁵ tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.

[19:7]  ¹³⁶ tn The Niphal is simply “I am not answered.” See Prov 21:13b.

[22:21]  ¹³⁷ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ¹³⁸ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ¹³⁹ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[23:3]  ¹⁴⁰ tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”

[23:3]  ¹⁴¹ tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”

[23:3]  sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”

[23:3]  ¹⁴² tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.

[23:3]  ¹⁴³ tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.

[23:7]  ¹⁴⁴ tn The adverb “there” has the sense of “then” – there in the future.

[23:7]  ¹⁴⁵ tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

[23:12]  ¹⁴⁶ tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).

[24:1]  ¹⁴⁷ tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).

[24:1]  ¹⁴⁸ tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.

[31:23]  ¹⁴⁹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ¹⁵⁰ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[34:28]  ¹⁵¹ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ¹⁵² tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[35:6]  ¹⁵³ tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.

[35:6]  ¹⁵⁴ tn See Job 7:20.

[36:11]  ¹⁵⁵ 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.

[36:13]  ¹⁵⁶ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ¹⁵⁷ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[36:33]  ¹⁵⁸ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[37:4]  ¹⁵⁹ tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.

[37:5]  ¹⁶⁰ tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.

[37:5]  ¹⁶¹ tn Heb “and we do not know.”

[37:12]  ¹⁶² tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.

[37:12]  ¹⁶³ tn Heb “that it may do.”

[37:24]  ¹⁶⁴ sn The phrase “wise of heart” was used in Job 9:4 in a negative sense.

[1:1]  ¹⁶⁵ sn See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.

[1:1]  ¹⁶⁶ sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).

[1:1]  ¹⁶⁷ tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ish hayah) rather than a preterite first. This simply begins the narrative.

[1:1]  ¹⁶⁸ sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.

[1:1]  ¹⁶⁹ tn In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155.e.

[1:1]  ¹⁷⁰ sn The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”

[1:1]  ¹⁷¹ tn The word תָּם (tam) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.

[1:1]  ¹⁷² tn The word יָשָׁר (yashar, “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others (Ps 37:37 and 25:21).

[1:1]  ¹⁷³ sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety – he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil.

[12:4]  ¹⁷⁴ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ¹⁷⁵ tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ¹⁷⁶ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ¹⁷⁷ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ¹⁷⁸ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[33:26]  ¹⁷⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁸⁰ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.

[33:26]  ¹⁸¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁸² tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

[34:33]  ¹⁸³ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ¹⁸⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ¹⁸⁵ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.