Ayub 2:6

2:6 So the Lord said to Satan, “All right, ¹  he is ²  in your power; ³  only preserve ⁴  his life.”

Ayub 5:9

5:9 He does ⁵  great and unsearchable ⁶  things,

marvelous things without ⁷  number; ⁸ 

Ayub 5:13

5:13 He catches ⁹  the wise in their own craftiness, ¹⁰ 

and the counsel of the cunning ¹¹  is brought to a quick end. ¹² 

Ayub 15:21

15:21 Terrifying sounds fill ¹³  his ears;

in a time of peace marauders ¹⁴  attack him.

Ayub 26:9

26:9 He conceals ¹⁵  the face of the full moon, ¹⁶ 

shrouding it with his clouds.

Ayub 33:10

33:10 ¹⁷ Yet God ¹⁸  finds occasions ¹⁹  with me;

he regards me as his enemy!

Ayub 33:19

33:19 Or a person is chastened ²⁰  by pain on his bed,

and with the continual strife of his bones, ²¹ 

Ayub 34:11

34:11 For he repays a person for his work, ²² 

and according to the conduct of a person,

he causes the consequences to find him. ²³ 

Ayub 34:14

34:14 If God ²⁴  were to set his heart on it, ²⁵ 

and gather in his spirit and his breath,

Ayub 36:9-10

36:9 then he reveals ²⁶  to them what they have done, ²⁷ 

and their transgressions,

that they were behaving proudly.

36:10 And he reveals ²⁸  this ²⁹  for correction,

and says that they must turn ³⁰  from evil.

Ayub 36:32

36:32 With his hands ³¹  he covers ³²  the lightning,

and directs it against its target.

Ayub 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ³³  of the earth.

Ayub 37:20

37:20 Should he be informed that I want ³⁴  to speak?

If a man speaks, surely he would be swallowed up!

Ayub 39:7

39:7 It scorns the tumult in the town;

it does not hear the shouts of a driver. ³⁵ 

Ayub 39:15

39:15 She forgets that a foot might crush them,

or that a wild animal ³⁶  might trample them.

Ayub 39:30

39:30 And its young ones devour the blood,

and where the dead carcasses ³⁷  are,

there it is.”

Ayub 41:32

41:32 It leaves a glistening wake behind it;

one would think the deep had a head of white hair.

[2:6]  ¹ tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ² tn The LXX has “I deliver him up to you.”

[2:6]  ³ tn Heb “hand.”

[2:6]  ⁴ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[5:9]  ⁵ tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ⁶ tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ⁷ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ⁸ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[5:13]  ⁹ tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.

[5:13]  ¹⁰ sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.

[5:13]  ¹¹ tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].

[5:13]  ¹² tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).

[15:21]  ¹³ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ¹⁴ tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

[26:9]  ¹⁵ tn The verb means “to hold; to seize,” here in the sense of shutting up, enshrouding, or concealing.

[26:9]  ¹⁶ tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (kese’, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisse’, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.

[33:10]  ¹⁷ sn See Job 10:13ff.; 19:6ff.; and 13:24.

[33:10]  ¹⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:10]  ¹⁹ tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4 – with metathesis – meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by NAB, NASB.

[33:19]  ²⁰ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

[33:19]  ²¹ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

[34:11]  ²² tn Heb “for the work of man, he [= God] repays him.”

[34:11]  ²³ tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

[34:14]  ²⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:14]  ²⁵ tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

[36:9]  ²⁶ tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.

[36:9]  ²⁷ tn Heb “their work.”

[36:10]  ²⁸ tn The idiom once again is “he uncovers their ear.”

[36:10]  ²⁹ tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

[36:10]  ³⁰ tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it.

[36:32]  ³¹ tn R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”

[36:32]  ³² tn Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. NLT), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.

[37:3]  ³³ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[37:20]  ³⁴ tn This imperfect works well as a desiderative imperfect.

[39:7]  ³⁵ sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.

[39:15]  ³⁶ tn Heb “an animal of the field.”

[39:30]  ³⁷ tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.