Mazmur 136:25

136:25 to the one who gives food to all living things, ¹ 

for his loyal love endures.

Kejadian 4:12

4:12 When you try to cultivate ²  the

ground it will no longer yield ³  its best ⁴  for you. You will be a homeless wanderer ⁵  on the earth.”

Ayub 28:5

28:5 The earth, from which food comes,

is overturned below as though by fire; ⁶ 

Ayub 28:1

III. Job’s Search for Wisdom (28:1-28)

No Known Road to Wisdom ⁷ 

28:1 “Surely ⁸  there is a mine ⁹  for silver,

and a place where gold is refined. ¹⁰ 

Kolose 3:7

3:7 You also lived your lives ¹¹  in this way at one time, when you used to live among them.

[136:25]  ¹ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[4:12]  ² tn Heb “work.”

[4:12]  ³ tn Heb “it will not again (תֹסֵף, tosef) give (תֵּת, tet),” meaning the ground will no longer yield. In translation the infinitive becomes the main verb, and the imperfect verb form becomes adverbial.

[4:12]  ⁴ tn Heb “its strength.”

[4:12]  ⁵ tn Two similar sounding synonyms are used here: נָע וָנָד (na’ vanad, “a wanderer and a fugitive”). This juxtaposition of synonyms emphasizes the single idea. In translation one can serve as the main description, the other as a modifier. Other translation options include “a wandering fugitive” and a “ceaseless wanderer” (cf. NIV).

[28:5]  ⁶ sn The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below.

[28:1]  ⁷ sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28).

[28:1]  ⁸ tn The poem opens with כִּי (ki). Some commentators think this should have been “for,” and that the poem once stood in another setting. But there are places in the Bible where this word occurs with the sense of “surely” and no other meaning (cf. Gen 18:20).

[28:1]  ⁹ tn The word מוֹצָא (motsa’, from יָצָא [yatsa’, “go out”]) is the word for “mine,” or more simply, “source.” Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for “shine” and translated the MT as “smelter.” But that is going too far. P. Joüon suggested “place of finding,” reading מִמְצָא (mimtsa’) for מוֹצָא (motsa’; see Bib 11 [1930]: 323).

[28:1]  ¹⁰ tn The verb יָזֹקּוּ (yazoqqu) translated “refined,” comes from זָקַק (zaqaq), a word that basically means “to blow.” From the meaning “to blow; to distend; to inflate” derives the meaning for refining.

[3:7]  ¹¹ tn Grk “you also walked.” The verb περιπατέω (peripatew) is commonly used in the NT to refer to behavior or conduct of one’s life (L&N 41.11).