37:1 At this also my heart pounds
and leaps from its place.
to the rumbling 2 that proceeds from his mouth.
37:3 Under the whole heaven he lets it go,
even his lightning to the far corners 3 of the earth.
37:4 After that a voice roars;
he thunders with an exalted voice,
and he does not hold back his lightning bolts 4
when his voice is heard.
he does great things beyond our understanding. 6
37:8 The wild animals go to their lairs,
and in their dens they remain.
37:9 A tempest blows out from its chamber,
icy cold from the driving winds. 13
37:10 The breath of God produces ice,
and the breadth of the waters freeze solid.
he scatters his lightning through the clouds.
wheeling about according to his plans,
to carry out 16 all that he commands them
over the face of the whole inhabited world.
or whether it is for mercy,
he causes it to find its mark. 18
37:14 “Pay attention to this, Job!
Stand still and consider the wonders God works.
how he makes lightning flash in his storm cloud? 20
that wondrous activity of him who is perfect in knowledge?
37:17 You, whose garments are hot
when the earth is still because of the south wind,
solid as a mirror of molten metal?
We cannot prepare a case 24
because of the darkness.
If a man speaks, surely he would be swallowed up!
it is bright in the skies –
after a wind passed and swept the clouds away. 28
around God is awesome majesty.
He is great in power,
but justice 31 and abundant righteousness he does not oppress.
37:24 Therefore people fear him,
for he does not regard all the wise in heart.” 32
[37:5] 5 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.
tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew
[37:7] 11 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] 12 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].”
[37:11] 14 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.
[37:13] 18 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.
[37:16] 21 tn As indicated by HALOT 618 s.v. מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. NIV’s “how the clouds hang poised” and J. E. Hartley, Job [NICOT], 481-82, n. 2).
[37:18] 22 tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below.
[37:21] 26 tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same – in his glory one cannot look at him or challenge him.
[37:21] 28 tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.
[37:22] 29 tn The MT has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with RV, RSV, NRSV, NIV) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon – it is something that would suggest the glory of God.
[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.”