Ayub 40:20--42:17
Konteks40:20 For the hills bring it food, 1
where all the wild animals play.
40:21 Under the lotus trees it lies,
in the secrecy of the reeds and the marsh.
40:22 The lotus trees conceal it in their 2 shadow;
the poplars by the stream conceal it.
40:23 If the river rages, 3 it is not disturbed,
it is secure, 4 though the Jordan
should surge up to its mouth.
40:24 Can anyone catch it by its eyes, 5
or pierce its nose with a snare? 6
41:1 (40:25) 7 “Can you pull in 8 Leviathan with a hook,
and tie down 9 its tongue with a rope?
41:2 Can you put a cord through its nose,
or pierce its jaw with a hook?
41:3 Will it make numerous supplications to you, 10
will it speak to you with tender words? 11
41:4 Will it make a pact 12 with you,
so you could take it 13 as your slave for life?
41:5 Can you play 14 with it, like a bird,
or tie it on a leash 15 for your girls?
41:6 Will partners 16 bargain 17 for it?
Will they divide it up 18 among the merchants?
41:7 Can you fill its hide with harpoons
or its head with fishing spears?
41:8 If you lay your hand on it,
you will remember 19 the fight,
and you will never do it again!
41:9 (41:1) 20 See, his expectation is wrong, 21
he is laid low even at the sight of it. 22
41:10 Is it not fierce 23 when it is awakened?
Who is he, then, who can stand before it? 24
41:11 (Who has confronted 25 me that I should repay? 26
Everything under heaven belongs to me!) 27
41:12 I will not keep silent about its limbs,
and the extent of its might,
and the grace of its arrangement. 28
41:13 Who can uncover its outer covering? 29
Who can penetrate to the inside of its armor? 30
41:14 Who can open the doors of its mouth? 31
Its teeth all around are fearsome.
41:15 Its back 32 has rows of shields,
shut up closely 33 together as with a seal;
41:16 each one is so close to the next 34
that no air can come between them.
41:17 They lock tightly together, one to the next; 35
they cling together and cannot be separated.
41:18 Its snorting throws out flashes of light;
its eyes are like the red glow 36 of dawn.
41:19 Out of its mouth go flames, 37
sparks of fire shoot forth!
41:20 Smoke streams from its nostrils
as from a boiling pot over burning 38 rushes.
41:21 Its breath sets coals ablaze
and a flame shoots from its mouth.
41:22 Strength lodges in its neck,
and despair 39 runs before it.
41:23 The folds 40 of its flesh are tightly joined;
they are firm on it, immovable. 41
41:24 Its heart 42 is hard as rock,
hard as a lower millstone.
41:25 When it rises up, the mighty are terrified,
at its thrashing about they withdraw. 43
41:26 Whoever strikes it with a sword 44
will have no effect, 45
nor with the spear, arrow, or dart.
41:27 It regards iron as straw
and bronze as rotten wood.
41:28 Arrows 46 do not make it flee;
slingstones become like chaff to it.
41:29 A club is counted 47 as a piece of straw;
it laughs at the rattling of the lance.
41:30 Its underparts 48 are the sharp points of potsherds,
it leaves its mark in the mud
like a threshing sledge. 49
41:31 It makes the deep boil like a cauldron
and stirs up the sea like a pot of ointment, 50
41:32 It leaves a glistening wake behind it;
one would think the deep had a head of white hair.
41:33 The likes of it is not on earth,
a creature 51 without fear.
41:34 It looks on every haughty being;
it is king over all that are proud.” 52
42:1 Then Job answered the Lord:
42:2 “I know that you can do all things;
no purpose of yours can be thwarted;
‘Who is this who darkens counsel
without knowledge?’
But 54 I have declared without understanding 55
things too wonderful for me to know. 56
‘Pay attention, and I will speak;
I will question you, and you will answer me.’
42:5 I had heard of you by the hearing of the ear,
but now my eye has seen you. 58
42:6 Therefore I despise myself, 59
and I repent in dust and ashes!
VII. The Epilogue (42:7-17)
42:7 After the Lord had spoken these things to Job, he 60 said to Eliphaz the Temanite, “My anger is stirred up 61 against you and your two friends, because you have not spoken about me what is right, 62 as my servant Job has. 42:8 So now take 63 seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede 64 for you, and I will respect him, 65 so that I do not deal with you 66 according to your folly, 67 because you have not spoken about me what is right, as my servant Job has.” 68
42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. 69
42:10 So the Lord 70 restored what Job had lost 71 after he prayed for his friends, 72 and the Lord doubled 73 all that had belonged to Job. 42:11 So they came to him, all his brothers and sisters and all who had known him before, and they dined 74 with him in his house. They comforted him and consoled him for all the trouble the Lord had brought on him, and each one gave him a piece of silver 75 and a gold ring. 76
42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys. 42:13 And he also had seven sons 77 and three daughters. 42:14 The first daughter he named Jemimah, 78 the second Keziah, 79 and the third Keren-Happuch. 80 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.
42:16 After this Job lived 140 years; he saw his children and their children to the fourth generation. 42:17 And so Job died, old and full of days.
[40:20] 1 tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yÿvul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.
[40:22] 2 tn The suffix is singular, but must refer to the trees’ shade.
[40:23] 3 tn The word ordinarily means “to oppress.” So many commentators have proposed suitable changes: “overflows” (Beer), “gushes” (Duhm), “swells violently” (Dhorme, from a word that means “be strong”).
[40:23] 4 tn Or “he remains calm.”
[40:24] 5 tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., NRSV).
[40:24] 6 tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.
[41:1] 7 sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.
[41:1] 8 tn The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.
[41:1] 9 tn The verb שָׁקַע (shaqa’) means “to cause to sink,” if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of “to tie; to bind.” If the rope were put around the tongue and jaw, binding tightly would be the sense.
[41:3] 10 tn The line asks if the animal, when caught and tied and under control, would keep on begging for mercy. Absolutely not. It is not in the nature of the beast. The construction uses יַרְבֶּה (yarbeh, “[will] he multiply” [= “make numerous”]), with the object, “supplications” i.e., prayers for mercy.
[41:3] 11 tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.
[41:4] 12 tn Heb “will he cut a covenant.”
[41:4] 13 tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”
[41:5] 14 tn The Hebrew verb is שָׂחַק (sakhaq, “to sport; to trifle; to play,” Ps 104:26).
[41:5] 15 tn The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered “tie him with a string like a young sparrow” (VT 14 [1964]: 114ff.).
[41:6] 16 tn The word חָבַּר (khabbar) is a hapax legomenon, but the meaning is “to associate” since it is etymologically related to the verb “to join together.” The idea is that fishermen usually work in companies or groups, and then divide up the catch when they come ashore – which involves bargaining.
[41:6] 17 tn The word כָּרַה (karah) means “to sell.” With the preposition עַל (’al, “upon”) it has the sense “to bargain over something.”
[41:6] 18 tn The verb means “to cut up; to divide up” in the sense of selling the dead body (see Exod 21:35). This will be between them and the merchants (כְּנַעֲנִים, kÿna’anim).
[41:8] 19 tn The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.
[41:9] 20 sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.
[41:9] 21 tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).
[41:9] 22 tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” (JQR 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.
[41:10] 23 sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone.
[41:10] 24 tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. NRSV, NJB).
[41:11] 25 tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.
[41:11] 26 sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.
[41:11] 27 tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.
[41:12] 28 tn Dhorme changes the noun into a verb, “I will tell,” and the last two words into אֵין עֶרֶךְ (’en ’erekh, “there is no comparison”). The result is “I will tell of his incomparable might.”
[41:13] 29 tn Heb “the face of his garment,” referring to the outer garment or covering. Some take it to be the front as opposed to the back.
[41:13] 30 tc The word רֶסֶן (resen) has often been rendered “bridle” (cf. ESV), but that leaves a number of unanswered questions. The LXX reads סִרְיוֹן (siryon), with the transposition of letters, but that means “coat of armor.” If the metathesis stands, there is also support from the cognate Akkadian.
[41:15] 32 tc The MT has גַּאֲוָה (ga’avah, “his pride”), but the LXX, Aquila, and the Vulgate all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”
[41:15] 33 tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard.
[41:16] 34 tn The expression “each one…to the next” is literally “one with one.”
[41:17] 35 tn Heb “a man with his brother.”
[41:18] 36 tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.
[41:19] 37 sn For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way – they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile.
[41:20] 38 tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [’ogem] for אַגְמֹן [’agmon]). This view is widely accepted.
[41:22] 39 tn This word, דְּאָבָה (dÿ’avah) is a hapax legomenon. But the verbal root means “to languish; to pine.” A related noun talks of dejection and despair in Deut 28:65. So here “despair” as a translation is preferable to “terror.”
[41:23] 41 tn The last clause says “it cannot be moved.” But this part will function adverbially in the sentence.
[41:24] 42 tn The description of his heart being “hard” means that he is cruel and fearless. The word for “hard” is the word encountered before for molten or cast metal.
[41:25] 43 tc This verse has created all kinds of problems for the commentators. The first part is workable: “when he raises himself up, the mighty [the gods] are terrified.” The mythological approach would render אֵלִים (’elim) as “gods.” But the last two words, which could be rendered “at the breaking [crashing, or breakers] they fail,” receive much attention. E. Dhorme (Job, 639) suggests “majesty” for “raising up” and “billows” (גַּלִּים, gallim) for אֵלִים (’elim), and gets a better parallelism: “the billows are afraid of his majesty, and the waves draw back.” But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature’s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts “in their dire consternation they are beside themselves.”
[41:26] 44 tn This is the clearest reading, following A. B. Davidson, Job, 285. The versions took different readings of the construction.
[41:26] 45 tn The verb קוּם (qum, “stand”) with בְּלִי (bÿli, “not”) has the sense of “does not hold firm,” or “gives way.”
[41:28] 46 tn Heb “the son of the bow.”
[41:29] 47 tn The verb is plural, but since there is no expressed subject it is translated as a passive here.
[41:30] 48 tn Heb “under him.”
[41:30] 49 tn Here only the word “sharp” is present, but in passages like Isa 41:15 it is joined with “threshing sledge.” Here and in Amos 1:3 and Isa 28:27 the word stands alone, but represents the “sledge.”
[41:31] 50 sn The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison.
[41:33] 51 tn Heb “one who was made.”
[41:34] 52 tn Heb “the sons of pride.” Dhorme repoints the last word to get “all the wild beasts,” but this misses the point of the verse. This animal looks over every proud creature – but he is king of them all in that department.
[42:3] 53 tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.
[42:3] 54 tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.
[42:3] 55 tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”
[42:3] 56 tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.
[42:4] 57 tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.
[42:5] 58 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.
[42:6] 59 tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).
[42:7] 60 tn Heb “the
[42:7] 61 tn Heb “is kindled.”
[42:7] 62 tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.
[42:8] 63 tn The imperatives in this verse are plural, so all three had to do this together.
[42:8] 64 tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”
[42:8] 65 tn Heb “I will lift up his face,” meaning, “I will regard him.”
[42:8] 66 tn This clause is a result clause, using the negated infinitive construct.
[42:8] 67 tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.
[42:8] 68 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.
[42:9] 69 tn The expression “had respect for Job” means God answered his prayer.
[42:10] 70 tn The paragraph begins with the disjunctive vav, “Now as for the
[42:10] 71 sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.
[42:10] 72 tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.
[42:10] 73 tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).
[42:11] 74 tn Heb “ate bread.”
[42:11] 75 tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.
[42:11] sn The Hebrew word refers to a piece of silver, yet uncoined. It is the kind used in Gen 33:19 and Josh 24:32. It is what would be expected of a story set in the patriarchal age.
[42:11] 76 sn This gold ring was worn by women in the nose, or men and women in the ear.
[42:13] 77 tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view; but it is probably not warranted.
[42:14] 78 sn The Hebrew name Jemimah means “dove.”
[42:14] 79 sn The Hebrew name Keziah means “cassia.”
[42:14] 80 sn The Hebrew name Keren-Happuch means “horn of eye-paint.”
