Ayub 1:5

1:5 When ¹  the days of their feasting were finished, ²  Job would send ³  for them and sanctify ⁴  them; he would get up early ⁵  in the morning and offer burnt offerings according to ⁶  the number of them all. For Job thought, “Perhaps ⁷  my children ⁸  have sinned and cursed ⁹  God in their hearts.” This was Job’s customary practice. ¹⁰ 

Ayub 3:16

3:16 Or why ¹¹  was ¹²  I not buried ¹³ 

like a stillborn infant, ¹⁴ 

like infants ¹⁵  who have never seen the light? ¹⁶ 

Ayub 4:3

4:3 Look, ¹⁷  you have instructed ¹⁸  many;

you have strengthened ¹⁹  feeble hands. ²⁰ 

Ayub 5:11

5:11 he sets ²¹  the lowly ²²  on high,

that those who mourn ²³  are raised ²⁴  to safety.

Ayub 9:7

9:7 he who commands the sun and ²⁵  it does not shine ²⁶ 

and seals up ²⁷  the stars;

Ayub 9:30

9:30 If I wash myself with snow water, ²⁸ 

and make my hands clean with lye, ²⁹ 

Ayub 10:20

10:20 Are not my days few? ³⁰ 

Cease, ³¹  then, and leave ³²  me alone, ³³ 

that I may find a little comfort, ³⁴ 

Ayub 11:5-6

11:5 But if only God would speak, ³⁵ 

if only he would open his lips against you, ³⁶ 

11:6 and reveal to you the secrets of wisdom –

for true wisdom has two sides ³⁷  –

so that you would know ³⁸ 

that God has forgiven some of your sins. ³⁹ 

Ayub 11:12

11:12 But an empty man will become wise,

when a wild donkey’s colt is born a human being. ⁴⁰ 

Ayub 12:4

12:4 I am ⁴¹  a laughingstock ⁴²  to my friends, ⁴³ 

I, who called on God and whom he answered ⁴⁴  –

a righteous and blameless ⁴⁵  man

is a laughingstock!

Ayub 13:5

13:5 If only you would keep completely silent! ⁴⁶ 

For you, that would be wisdom. ⁴⁷ 

Ayub 13:20

13:20 Only in two things spare me, ⁴⁸  O God, ⁴⁹ 

and then I will not hide from your face:

Ayub 14:6

14:6 Look away from him and let him desist, ⁵⁰ 

until he fulfills ⁵¹  his time like a hired man.

Ayub 14:13

The Possibility of Another Life

14:13 “O that ⁵²  you would hide me in Sheol, ⁵³ 

and conceal me till your anger has passed! ⁵⁴ 

O that you would set me a time ⁵⁵ 

and then remember me! ⁵⁶ 

Ayub 16:21

16:21 and ⁵⁷  he contends with God on behalf of man

as a man ⁵⁸  pleads ⁵⁹  for his friend.

Ayub 18:2

18:2 “How long until you ⁶⁰  make an end of words? ⁶¹ 

You must consider, ⁶²  and then ⁶³  we can talk.

Ayub 19:24

19:24 that with an iron chisel and with lead ⁶⁴ 

they were engraved in a rock forever!

Ayub 19:29

19:29 Fear the sword yourselves,

for wrath ⁶⁵  brings the punishment ⁶⁶  by the sword,

so that you may know

that there is judgment.” ⁶⁷ 

Ayub 20:12

20:12 “If ⁶⁸  evil is sweet in his mouth

and he hides it under his tongue, ⁶⁹ 

Ayub 21:19

21:19 You may say, ⁷⁰  ‘God stores up a man’s ⁷¹  punishment for his children!’ ⁷² 

Instead let him repay ⁷³  the man himself ⁷⁴ 

so that ⁷⁵  he may know it!

Ayub 21:33

21:33 The clods of the torrent valley ⁷⁶  are sweet to him;

behind him everybody follows in procession,

and before him goes a countless throng.

Ayub 22:8

22:8 Although you were a powerful man, ⁷⁷  owning land, ⁷⁸ 

an honored man ⁷⁹  living on it, ⁸⁰ 

Ayub 22:21

22:21 “Reconcile yourself ⁸¹  with God, ⁸² 

and be at peace ⁸³  with him;

in this way your prosperity will be good.

Ayub 23:3

23:3 O that I knew ⁸⁴  where I might find him, ⁸⁵ 

that I could come ⁸⁶  to his place of residence! ⁸⁷ 

Ayub 23:9

23:9 In the north ⁸⁸  when he is at work, ⁸⁹ 

I do not see him; ⁹⁰ 

when he turns ⁹¹  to the south,

I see no trace of him.

Ayub 24:1-2

The Apparent Indifference of God

24:1 “Why are times not appointed by ⁹²  the Almighty? ⁹³ 

Why do those who know him not see his days?

24:2 Men ⁹⁴  move boundary stones;

they seize the flock and pasture them. ⁹⁵ 

Ayub 24:14

24:14 Before daybreak ⁹⁶  the murderer rises up;

he kills the poor and the needy;

in the night he is ⁹⁷  like a thief. ⁹⁸ 

Ayub 28:11

28:11 He has searched ⁹⁹  the sources ¹⁰⁰  of the rivers

and what was hidden he has brought into the light.

Ayub 30:6

30:6 so that they had to live ¹⁰¹ 

in the dry stream beds, ¹⁰² 

in the holes of the ground, and among the rocks.

Ayub 30:24

The Contrast With the Past

30:24 “Surely one does not stretch out his hand

against a broken man ¹⁰³ 

when he cries for help in his distress. ¹⁰⁴ 

Ayub 31:1

Job Vindicates Himself

31:1 “I made a covenant with ¹⁰⁵  my eyes;

how then could I entertain thoughts against a virgin? ¹⁰⁶ 

Ayub 31:6

31:6 let him ¹⁰⁷  weigh me with honest ¹⁰⁸  scales;

then God will discover ¹⁰⁹  my integrity.

Ayub 32:20-21

32:20 I will speak, ¹¹⁰  so that I may find relief;

I will open my lips, so that I may answer.

32:21 I will not show partiality to anyone, ¹¹¹ 

nor will I confer a title ¹¹²  on any man.

Ayub 33:17-18

33:17 to turn a person from his sin, ¹¹³ 

and to cover a person’s pride. ¹¹⁴ 

33:18 He spares a person’s life from corruption, ¹¹⁵ 

his very life from crossing over ¹¹⁶  the river.

Ayub 33:23-24

33:23 If there is an angel beside him,

one mediator ¹¹⁷  out of a thousand,

to tell a person what constitutes his uprightness; ¹¹⁸ 

33:24 and if ¹¹⁹  God ¹²⁰  is gracious to him and says,

‘Spare ¹²¹  him from going down

to the place of corruption,

I have found a ransom for him,’ ¹²² 

Ayub 33:28

33:28 He redeemed my life ¹²³ 

from going down to the place of corruption,

and my life sees the light!’

Ayub 33:30

33:30 to turn back his life from the place of corruption,

that he may be enlightened with the light of life.

Ayub 34:23

34:23 For he does not still consider a person, ¹²⁴ 

that he should come before God in judgment.

Ayub 34:29-30

34:29 But if God ¹²⁵  is quiet, who can condemn ¹²⁶  him?

If he hides his face, then who can see him?

Yet ¹²⁷  he is over the individual and the nation alike, ¹²⁸ 

34:30 so that the godless man should not rule,

and not lay snares for the people. ¹²⁹ 

Ayub 36:15-16

36:15 He delivers the afflicted by ¹³⁰  their ¹³¹  afflictions,

he reveals himself to them ¹³²  by their suffering.

36:16 And surely, he drew you ¹³³  from the mouth of distress,

to a wide place, unrestricted, ¹³⁴ 

and to the comfort ¹³⁵  of your table

filled with rich food. ¹³⁶ 

Ayub 37:7

37:7 He causes everyone to stop working, ¹³⁷ 

so that all people ¹³⁸  may know ¹³⁹  his work.

Ayub 37:12

37:12 The clouds ¹⁴⁰  go round in circles,

wheeling about according to his plans,

to carry out ¹⁴¹  all that he commands them

over the face of the whole inhabited world.

Ayub 38:3

38:3 Get ready for a difficult task ¹⁴²  like a man;

I will question you

and you will inform me!

Ayub 38:13

38:13 that it might seize the corners of the earth, ¹⁴³ 

and shake the wicked out of it?

Ayub 38:26

38:26 to cause it to rain on an uninhabited land, ¹⁴⁴ 

a desert where there are no human beings, ¹⁴⁵ 

Ayub 39:10

39:10 Can you bind the wild ox ¹⁴⁶  to a furrow with its rope,

will it till the valleys, following after you?

Ayub 40:8

40:8 Would you indeed annul ¹⁴⁷  my justice?

Would you declare me guilty so that you might be right?

Ayub 41:4

41:4 Will it make a pact ¹⁴⁸  with you,

so you could take it ¹⁴⁹  as your slave for life?

Ayub 42:4

42:4 You said, ¹⁵⁰ 

‘Pay attention, and I will speak;

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

Ayub 42:8

42:8 So now take ¹⁵¹  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ¹⁵²  for you, and I will respect him, ¹⁵³  so that I do not deal with you ¹⁵⁴  according to your folly, ¹⁵⁵  because you have not spoken about me what is right, as my servant Job has.” ¹⁵⁶ 

[1:5]  ¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ⁴ tn Or “purify.”

[1:5]  ⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

[1:5]  ⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ¹⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[3:16]  ¹¹ tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.

[3:16]  ¹² tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.

[3:16]  ¹³ tn Heb “hidden.” The LXX paraphrases: “an untimely birth, proceeding from his mother’s womb.”

[3:16]  ¹⁴ tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness – it is hidden forever.

[3:16]  ¹⁵ tn The word עֹלְלִים (’olÿlim) normally refers to “nurslings.” Here it must refer to infants in general since it refers to a stillborn child.

[3:16]  ¹⁶ tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants.

[4:3]  ¹⁷ tn The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”

[4:3]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ 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).

[5:11]  ²¹ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ²² tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ²³ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ²⁴ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[9:7]  ²⁵ tn The form could also be subordinated, “that it shine not” (see further GKC 323 §109.g).

[9:7]  ²⁶ tn The verb זָרַח (zarakh) means “rise.” This is the ordinary word for the sunrise. But here it probably has the idea of “shine; glisten,” which is also attested in Hebrew and Aramaic.

[9:7]  sn There are various views on the meaning of this line in this verse. Some think it refers to some mysterious darkness like the judgment in Egypt (Exod 10:21-23), or to clouds building (3:5), often in accompaniment of earthquakes (see Joel 2:10, 3:15-16; Isa 13:10-13). It could also refer to an eclipse. All this assumes that the phenomenon here is limited to the morning or the day; but it could simply be saying that God controls light and darkness.

[9:7]  ²⁷ tn The verb חָתַם (khatam) with בְּעַד (bÿ’ad) before its complement, means “to seal; to wall up; to enclose.” This is a poetic way of saying that God prevents the stars from showing their light.

[9:30]  ²⁸ tn The Syriac and Targum Job read with the Qere “with water of [בְמֵי, bÿme] snow.” The Kethib simply has “in [בְמוֹ, bÿmo] snow.” In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean; but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for שֶׁלֶג (sheleg) – “soap” (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written.

[9:30]  ²⁹ tn The word בֹּר (bor, “lye, potash”) does not refer to purity (Syriac, KJV, ASV), but refers to the ingredient used to make the hands pure or clean. It has the same meaning as בֹּרִית (borit), the alkali or soda made from the ashes of certain plants.

[10:20]  ³⁰ tn Heb “are not my days few; cease/let it cease….” The versions have “the days of my life” (reading יְמֵי חֶלְדִי [yÿme kheldi] instead of יָמַי וַחֲדָל [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, “let it cease/ it will cease.” The Qere is more intelligible for some interpreters – “cease” (as in 7:16). For a discussion of the readings, see D. W. Thomas, “Some Observations on the Hebrew Root hadal,” VTSup 4 [1057]: 14). But the text is not impossible as it stands.

[10:20]  ³¹ tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading – his life is short, and he wants the suffering to stop.

[10:20]  ³² tn In the different suggestions for the line, the י (yod) of this word is believed to belong to the preceding word making “my life.” That would here leave an imperative rather than an imperfect. But if the Qere is read, then it would be an imperative anyway, and there would be no reason for the change.

[10:20]  ³³ tn Heb “put from me,” an expression found nowhere else. The Qere has a ו (vav) and not a י (yod), forming an imperative rather than an imperfect. H. H. Rowley suggests that there is an ellipsis here, “hand” needing to be supplied. Job wanted God to take his hand away from him. That is plausible, but difficult.

[10:20]  ³⁴ tn The verb בָּלַג (balag) in the Hiphil means “to have cheer [or joy]” (see 7:27; Ps 39:14). The cohortative following the imperatives shows the purpose or result – “in order that.”

[11:5]  ³⁵ tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

[11:5]  ³⁶ sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

[11:6]  ³⁷ tn The text seems to be saying “that it [wisdom] is double in understanding.” The point is that it is different than Job conceived it – it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word כִפְלַיִם (khiflayim, “two sides”) with כִפְלָאִים (khifla’im, “like wonders,” or, more simply, “wonders” without the preposition). But it is still a little strange to talk about God’s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has “for sound wisdom is his. And know that double [punishment] shall God exact of you” (“Job 11:6,” VT 35 [1985]: 229-30).

[11:6]  ³⁸ tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i).

[11:6]  ³⁹ tn Heb “God causes to be forgotten for you part of your iniquity.” The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job’s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read יִשְׁאָלְךָ (yish’alkha, “he asks of you”) instead of יַשֶּׂה לְךָ (yasseh lÿka, “he causes to be forgotten for you”). This would mean that God demands an account of Job’s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).

[11:12]  ⁴⁰ tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens – which is never. The word “empty” נָבוּב (navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested”). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pere’, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB).

[12:4]  ⁴¹ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ⁴² tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ⁴³ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ⁴⁴ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ⁴⁵ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[13:5]  ⁴⁶ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ⁴⁷ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[13:20]  ⁴⁸ tn The line reads “do not do two things.”

[13:20]  ⁴⁹ tn “God” is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power.

[14:6]  ⁵⁰ tn The verb חָדַל (khadal) means “to desist; to cease.” The verb would mean here “and let him desist,” which some take to mean “and let him rest.” But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated “and desist.” The expression “from him” must be added. Another suggestion that is far-fetched is that of P. J. Calderone (“CHDL-II in poetic texts,” CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of “be fat.”

[14:6]  ⁵¹ tn There are two roots רָצַה (ratsah). The first is the common word, meaning “to delight in; to have pleasure in.” The second, most likely used here, means “to pay; to acquit a debt” (cf. Lev 26:34, 41, 43). Here with the mention of the simile with the hired man, the completing of the job is in view.

[14:13]  ⁵² tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”

[14:13]  sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.

[14:13]  ⁵³ sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.

[14:13]  ⁵⁴ tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.

[14:13]  ⁵⁵ tn This is the same word used in v. 5 for “limit.”

[14:13]  ⁵⁶ tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.

[16:21]  ⁵⁷ tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”

[16:21]  ⁵⁸ tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few mss have this reading, it is to be rejected. But see J. Barr, “Some Notes on ‘ben’ in Classical Hebrew,” JSS 23 (1978): 1-22.

[16:21]  ⁵⁹ tn The verb is supplied from the parallel clause.

[18:2]  ⁶⁰ tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job.

[18:2]  ⁶¹ tn The construction is קִנְצֵי לְמִלִּין (qintse lÿmillin), which is often taken to be “end of words,” as if the word was from קֵץ (qets, “end”). But a plural of “end” is not found in the OT. Some will link the word to Arabic qanasa, “to hunt; to give chase,” to get an interpretation of “snares for words.” But E. Dhorme (Job, 257) objects that this does not fit the speech of Bildad (as well as it might Job’s). He finds a cognate qinsu, “fetters, shackles,” and reads “how long will you put shackles on words.” But G. R. Driver had pointed out that this cognate does not exist (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 72-93). So it would be preferable to take the reading “ends” and explain the ן (nun) as from a Aramaizing by-form. This is supported by 11QtgJob that uses סוֹף (sof, “end”). On the construction, GKC 421 §130.a explains this as a use of the construct in rapid narrative to connect the words; in such cases a preposition is on the following noun.

[18:2]  ⁶² tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

[18:2]  ⁶³ tn Heb “afterward.”

[19:24]  ⁶⁴ sn There is some question concerning the use of the lead. It surely cannot be a second description of the tool, for a lead tool would be of no use in chiseling words into a rock. It was Rashi’s idea, followed by Dillmann and Duhm, that lead was run into the cut-out letters. The suggestion that they wrote on lead tablets does not seem to fit the verse (cf. NIV). See further A. Baker, “The Strange Case of Job’s Chisel,” CBQ 31 (1969): 370-79.

[19:29]  ⁶⁵ tn The word “wrath” probably refers to divine wrath for the wicked. Many commentators change this word to read “they,” or more precisely, “these things.”

[19:29]  ⁶⁶ tn The word is “iniquities”; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

[19:29]  ⁶⁷ tc The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין (shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).

[20:12]  ⁶⁸ tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).

[20:12]  ⁶⁹ sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.

[21:19]  ⁷⁰ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

[21:19]  ⁷¹ tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

[21:19]  ⁷² tn Heb “his sons.”

[21:19]  ⁷³ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

[21:19]  ⁷⁴ tn The text simply has “let him repay [to] him.”

[21:19]  ⁷⁵ tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

[21:33]  ⁷⁶ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

[22:8]  ⁷⁷ tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

[22:8]  ⁷⁸ tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.

[22:8]  ⁷⁹ tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.

[22:8]  ⁸⁰ tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.

[22:21]  ⁸¹ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ⁸² tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ⁸³ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[23:3]  ⁸⁴ tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”

[23:3]  ⁸⁵ tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”

[23:3]  sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”

[23:3]  ⁸⁶ tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.

[23:3]  ⁸⁷ tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.

[23:9]  ⁸⁸ sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.

[23:9]  ⁸⁹ tc The form בַּעֲשֹׂתוֹ (ba’asoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be “when he works.” Several follow the Syriac with “I seek him.” The LXX has “[when] he turns.” R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, “to cover.” To him this is a perfect parallel to יַעְטֹף (ya’tof, “covers himself”).

[23:9]  ⁹⁰ tn The verb is the apocopated form of the imperfect. The object is supplied.

[23:9]  ⁹¹ tn The MT has “he turns,” but the Syriac and Vulgate have “I turn.”

[24:1]  ⁹² tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).

[24:1]  ⁹³ tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.

[24:2]  ⁹⁴ tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).

[24:2]  ⁹⁵ tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb – but that is not an insurmountable difference.

[24:14]  ⁹⁶ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

[24:14]  ⁹⁷ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

[24:14]  ⁹⁸ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

[28:11]  ⁹⁹ tc The translation “searched” follows the LXX and Vulgate; the MT reads “binds up” or “dams up.” This latter translation might refer to the damming of water that might seep into a mine (HALOT 289 s.v. חבשׁ; cf. ESV, NJPS, NASB, REB, NLT).

[28:11]  ¹⁰⁰ tc The older translations had “he binds the streams from weeping,” i.e., from trickling (מִבְּכִי, mibbÿkhi). But the Ugaritic parallel has changed the understanding, reading “toward the spring of the rivers” (`m mbk nhrm). Earlier than that discovery, the versions had taken the word as a noun as well. Some commentators had suggested repointing the Hebrew. Some chose מַבְּכֵי (mabbÿkhe, “sources”). Now there is much Ugaritic support for the reading (see G. M. Landes, BASOR 144 [1956]: 32f.; and H. L. Ginsberg, “The Ugaritic texts and textual criticism,” JBL 62 [1943]: 111).

[30:6]  ¹⁰¹ tn This use of the infinitive construct expresses that they were compelled to do something (see GKC 348-49 §114.h, k).

[30:6]  ¹⁰² tn The adjectives followed by a partitive genitive take on the emphasis of a superlative: “in the most horrible of valleys” (see GKC 431 §133.h).

[30:24]  ¹⁰³ tc Here is another very difficult verse, as is attested by the differences among commentaries and translations. The MT has “surely not against a ruinous heap will he [God] put forth his [God’s] hand.” But A. B. Davidson takes Job as the subject, reading “does not one stretch out his hand in his fall?” The RSV suggests a man walking in the ruins and using his hand for support. Dillmann changed it to “drowning man” to say “does not a drowning man stretch out his hand?” Beer has “have I not given a helping hand to the poor?” Dhorme has, “I did not strike the poor man with my hand.” Kissane follows this but retains the verb form, “one does not strike the poor man with his hand.”

[30:24]  ¹⁰⁴ tc The second colon is also difficult; it reads, “if in his destruction to them he cries.” E. Dhorme (Job, 425-26) explains how he thinks “to them” came about, and he restores “to me.” This is the major difficulty in the line, and Dhorme’s suggestion is the simplest resolution.

[31:1]  ¹⁰⁵ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ¹⁰⁶ tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[31:6]  ¹⁰⁷ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

[31:6]  ¹⁰⁸ tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

[31:6]  ¹⁰⁹ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

[32:20]  ¹¹⁰ tn The cohortative expresses Elihu’s resolve to speak.

[32:21]  ¹¹¹ tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.

[32:21]  ¹¹² tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.

[33:17]  ¹¹³ tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”

[33:17]  ¹¹⁴ tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.

[33:18]  ¹¹⁵ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ¹¹⁶ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

[33:23]  ¹¹⁷ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

[33:23]  ¹¹⁸ tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

[33:24]  ¹¹⁹ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ¹²⁰ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ¹²¹ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ¹²² sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[33:28]  ¹²³ sn See note on “him” in v. 24.

[34:23]  ¹²⁴ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[34:29]  ¹²⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ¹²⁶ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ¹²⁷ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ¹²⁸ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[34:30]  ¹²⁹ tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.”

[36:15]  ¹³⁰ 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]  ¹³¹ tn Heb “his.”

[36:15]  ¹³² tn Heb “he uncovers their ear.”

[36:16]  ¹³³ tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).

[36:16]  ¹³⁴ tn Heb “a broad place where there is no cramping beneath [or under] it.”

[36:16]  ¹³⁵ tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).

[36:16]  ¹³⁶ tn Heb “filled with fat.”

[37:7]  ¹³⁷ tn Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.

[37:7]  ¹³⁸ 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]  ¹³⁹ 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].”

[37:12]  ¹⁴⁰ tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.

[37:12]  ¹⁴¹ tn Heb “that it may do.”

[38:3]  ¹⁴² 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).

[38:13]  ¹⁴³ sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.

[38:26]  ¹⁴⁴ tn Heb “on a land, no man.”

[38:26]  ¹⁴⁵ tn Heb “a desert, no man in it.”

[39:10]  ¹⁴⁶ tn Some commentators think that the addition of the “wild ox” here is a copyist’s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with “Will you bind him with a halter of cord?” While the MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.

[40:8]  ¹⁴⁷ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[41:4]  ¹⁴⁸ tn Heb “will he cut a covenant.”

[41:4]  ¹⁴⁹ tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”

[42:4]  ¹⁵⁰ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[42:8]  ¹⁵¹ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ¹⁵² 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]  ¹⁵³ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ¹⁵⁴ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ¹⁵⁵ 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]  ¹⁵⁶ 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.