Ayub 4:3

4:3 Look, ¹  you have instructed ²  many;

you have strengthened ³  feeble hands. ⁴ 

Ayub 4:7

4:7 Call to mind now: ⁵ 

Who, ⁶  being innocent, ever perished? ⁷ 

And where were upright people ⁸  ever destroyed? ⁹ 

Ayub 5:17

5:17 “Therefore, ¹⁰  blessed ¹¹  is the man whom God corrects, ¹² 

so do not despise the discipline ¹³  of the Almighty. ¹⁴ 

Ayub 6:24

No Sin Discovered

6:24 “Teach ¹⁵  me and I, for my part, ¹⁶  will be silent;

explain to me ¹⁷  how I have been mistaken. ¹⁸ 

Ayub 8:10

8:10 Will they not ¹⁹  instruct you and ²⁰  speak to you,

and bring forth words ²¹ 

from their understanding? ²² 

Ayub 11:4

11:4 For you have said, ‘My teaching ²³  is flawless,

and I am pure in your sight.’

Ayub 12:7-8

Knowledge of God’s Wisdom ²⁴ 

12:7 “But now, ask the animals and they ²⁵  will teach you,

or the birds of the sky and they will tell you.

12:8 Or speak ²⁶  to the earth ²⁷  and it will teach you,

or let the fish of the sea declare to you.

Ayub 15:5

15:5 Your sin inspires ²⁸  your mouth;

you choose the language ²⁹  of the crafty. ³⁰ 

Ayub 15:17-18

15:17 “I will explain to you;

listen to me,

and what ³¹  I have seen, I will declare, ³² 

15:18 what wise men declare,

hiding nothing,

from the tradition of ³³  their ancestors, ³⁴ 

Ayub 20:3

20:3 When ³⁵  I hear a reproof that dishonors ³⁶  me,

then my understanding ³⁷  prompts me to answer. ³⁸ 

Ayub 21:22

21:22 Can anyone teach ³⁹  God knowledge,

since ⁴⁰  he judges those that are on high? ⁴¹ 

Ayub 22:22

22:22 Accept instruction ⁴²  from his mouth

and store up his words ⁴³  in your heart.

Ayub 26:3

26:3 How you have advised the one without wisdom,

and abundantly ⁴⁴  revealed your insight!

Ayub 27:11

27:11 I will teach you ⁴⁵  about the power ⁴⁶  of God;

What is on the Almighty’s mind ⁴⁷  I will not conceal.

Ayub 32:7

32:7 I said to myself, ‘Age ⁴⁸  should speak, ⁴⁹ 

and length of years ⁵⁰  should make wisdom known.’

Ayub 32:13

32:13 So do not say, ⁵¹  ‘We have found wisdom!

God will refute ⁵²  him, not man!’

Ayub 33:16

33:16 Then he gives a revelation ⁵³  to people,

and terrifies them with warnings, ⁵⁴ 

Ayub 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Ayub 34:32

34:32 Teach me what I cannot see. ⁵⁵ 

If I have done evil, I will do so no more.’

Ayub 35:11

35:11 who teaches us ⁵⁶  more than ⁵⁷  the wild animals of the earth,

and makes us wiser than the birds of the sky?’

Ayub 36:2

36:2 “Be patient ⁵⁸  with me a little longer

and I will instruct you,

for I still have words to speak on God’s behalf. ⁵⁹ 

Ayub 36:10

36:10 And he reveals ⁶⁰  this ⁶¹  for correction,

and says that they must turn ⁶²  from evil.

Ayub 36:15

36:15 He delivers the afflicted by ⁶³  their ⁶⁴  afflictions,

he reveals himself to them ⁶⁵  by their suffering.

Ayub 36:22

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

who is a teacher ⁶⁶  like him?

Ayub 37:13

37:13 Whether it is for punishment ⁶⁷  for his land,

or whether it is for mercy,

he causes it to find its mark. ⁶⁸ 

Ayub 37:19

37:19 Tell us what we should ⁶⁹  say to him.

We cannot prepare a case ⁷⁰ 

because of the darkness.

Ayub 38:3

38:3 Get ready for a difficult task ⁷¹  like a man;

I will question you

and you will inform me!

Ayub 39:26

39:26 “Is it by your understanding that the hawk soars, ⁷² 

and spreads its wings toward the south?

Ayub 40:7

40:7 “Get ready for a difficult task ⁷³  like a man.

I will question you and you will inform me!

Ayub 42:4

42:4 You said, ⁷⁴ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

[4:3]  ¹ tn The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”

[4:3]  ² tn The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar).

[4:3]  ³ tn The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect – what Job repeatedly did in the past (GKC 315 §107.e). The words in this verse may have double meanings. The word יָסַר (yasar, “teach, discipline”) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, “The Use of Equivocal Words in the First Speech of Eliphaz [Job IV–V],” VT 30 [1980]: 114-19).

[4:3]  ⁴ tn The “feeble hands” are literally “hands hanging down.” This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).

[4:7]  ⁵ sn Eliphaz will put his thesis forward first negatively and then positively (vv. 8ff). He will argue that the suffering of the righteous is disciplinary and not for their destruction. He next will argue that it is the wicked who deserve judgment.

[4:7]  ⁶ tn The use of the independent personal pronoun is emphatic, almost as an enclitic to emphasize interrogatives: “who indeed….” (GKC 442 §136.c).

[4:7]  ⁷ tn The perfect verb in this line has the nuance of the past tense to express the unique past – the uniqueness of the action is expressed with “ever” (“who has ever perished”).

[4:7]  ⁸ tn The adjective is used here substantivally. Without the article the word stresses the meaning of “uprightness.” Job will use “innocent” and “upright” together in 17:8.

[4:7]  ⁹ tn The Niphal means “to be hidden” (see the Piel in 6:10; 15:18; and 27:11); the connotation here is “destroyed” or “annihilated.”

[5:17]  ¹⁰ tn 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.

[5:17]  ¹¹ tn 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.

[5:17]  ¹² tn 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.

[5:17]  ¹³ tn 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.

[5:17]  ¹⁴ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX 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.”

[6:24]  ¹⁵ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

[6:24]  ¹⁶ tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

[6:24]  ¹⁷ tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

[6:24]  ¹⁸ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

[8:10]  ¹⁹ tn The sentence begins emphatically: “Is it not they.”

[8:10]  ²⁰ tn The “and” is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: “Is it not they [who] will instruct you, [who] will speak to you.”

[8:10]  ²¹ tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 §125.c), meaning “important words.”

[8:10]  ²² tn Heb “from their heart.”

[11:4]  ²³ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

[12:7]  ²⁴ sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”

[12:7]  ²⁵ tn The singular verb is used here with the plural collective subject (see GKC 464 §145.k).

[12:8]  ²⁶ tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).

[12:8]  ²⁷ tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).

[15:5]  ²⁸ tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

[15:5]  ²⁹ tn Heb “tongue.”

[15:5]  ³⁰ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

[15:17]  ³¹ tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h).

[15:17]  ³² tn Here the vav (ו) apodosis follows with the cohortative (see GKC 458 §143.d).

[15:18]  ³³ tn The word “tradition” is not in the Hebrew text, but has been supplied in the translation.

[15:18]  ³⁴ tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the מ (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.”

[20:3]  ³⁵ tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.

[20:3]  ³⁶ tn See Job 19:3.

[20:3]  ³⁷ tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.

[20:3]  ³⁸ tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”

[21:22]  ³⁹ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

[21:22]  ⁴⁰ tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

[21:22]  ⁴¹ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

[22:22]  ⁴² tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.

[22:22]  ⁴³ tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).

[26:3]  ⁴⁴ tc The phrase לָרֹב (larov) means “to abundance” or “in a large quantity.” It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane thought “to the tender” for the word. But the timid are not the same as the ignorant and unwise. So Graetz supplied “to the boorish” by reading לְבָעַר (lÿba’ar). G. R. Driver did the same with less of a change: לַבּוֹר (labbor; HTR 29 [1936]: 172).

[27:11]  ⁴⁵ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

[27:11]  ⁴⁶ tn Heb “the hand of.”

[27:11]  ⁴⁷ tn Heb “[what is] with Shaddai.”

[32:7]  ⁴⁸ tn Heb “days.”

[32:7]  ⁴⁹ tn The imperfect here is to be classified as an obligatory imperfect.

[32:7]  ⁵⁰ tn Heb “abundance of years.”

[32:13]  ⁵¹ tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

[32:13]  ⁵² tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

[33:16]  ⁵³ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

[33:16]  ⁵⁴ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

[34:32]  ⁵⁵ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[35:11]  ⁵⁶ tn The form in the text, the Piel participle from אָלַף (’alaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (mÿ’allÿfenu).

[35:11]  ⁵⁷ tn Some would render this “teaches us by the beasts.” But Elihu is stressing the unique privilege humans have.

[36:2]  ⁵⁸ tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.

[36:2]  ⁵⁹ tn The Hebrew text simply has “for yet for God words.”

[36:10]  ⁶⁰ tn The idiom once again is “he uncovers their ear.”

[36:10]  ⁶¹ tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

[36:10]  ⁶² tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.

[36:15]  ⁶³ 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]  ⁶⁴ tn Heb “his.”

[36:15]  ⁶⁵ tn Heb “he uncovers their ear.”

[36:22]  ⁶⁶ 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).

[37:13]  ⁶⁷ tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ⁶⁸ 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]  ⁶⁹ tn The imperfect verb here carries the obligatory nuance, “what we should say?”

[37:19]  ⁷⁰ tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.

[38:3]  ⁷¹ tn Heb “Gird up your loins.” This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. “Girding the loins” meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (“Belt-wrestling in the Bible World,” HUCA 23 [1950/51]: 136).

[39:26]  ⁷² tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

[40:7]  ⁷³ tn See note on “task” in 38:3.

[42:4]  ⁷⁴ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.