Ayub 13:9

13:9 Would it turn out well if he would examine ¹  you?

Or as one deceives ²  a man would you deceive him?

Ayub 16:1

Job’s Reply to Eliphaz ³ 

16:1 Then Job replied:

Ayub 23:1

Job’s Reply to Eliphaz ⁴ 

23:1 Then Job answered:

Ayub 23:13

23:13 But he is unchangeable, ⁵  and who can change ⁶  him?

Whatever he ⁷  has desired, he does.

Ayub 36:23

36:23 Who has prescribed his ways for him?

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

Ayub 37:5

37:5 God thunders with his voice in marvelous ways; ⁸ 

he does great things beyond our understanding. ⁹ 

Ayub 38:39

38:39 “Do you hunt prey for the lioness,

and satisfy the appetite ¹⁰  of the lions,

[13:9]  ¹ tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.

[13:9]  ² tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.

[16:1]  ³ sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.

[23:1]  ⁴ sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).

[23:13]  ⁵ tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).

[23:13]  ⁶ tn Heb “cause him to return.”

[23:13]  ⁷ tn Or “his soul.”

[37:5]  ⁸ 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]  ⁹ tn Heb “and we do not know.”

[38:39]  ¹⁰ tn Heb “fill up the life of.”