Ayub 9:11

9:11 If ¹  he passes by me, I cannot see ²  him, ³ 

if he goes by, I cannot perceive him. ⁴ 

Ayub 13:7

13:7 Will you speak wickedly ⁵  on God’s behalf? ⁶ 

Will you speak deceitfully for him?

Ayub 18:17

18:17 His memory perishes from the earth,

he has no name in the land. ⁷ 

Ayub 23:4

23:4 I would lay out my case ⁸  before him

and fill my mouth with arguments.

Ayub 28:5

28:5 The earth, from which food comes,

is overturned below as though by fire; ⁹ 

Ayub 30:11

30:11 Because God has untied ¹⁰  my tent cord and afflicted me,

people throw off all restraint in my presence. ¹¹ 

Ayub 31:37

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Ayub 40:24

40:24 Can anyone catch it by its eyes, ¹² 

or pierce its nose with a snare? ¹³ 

Ayub 41:9

41:9 (41:1) ¹⁴  See, his expectation is wrong, ¹⁵ 

he is laid low even at the sight of it. ¹⁶ 

Ayub 41:32

41:32 It leaves a glistening wake behind it;

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

[9:11]  ¹ tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w.

[9:11]  ² tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.

[9:11]  ³ tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).

[9:11]  ⁴ sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

[13:7]  ⁵ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ⁶ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[18:17]  ⁷ tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory.

[23:4]  ⁸ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[28:5]  ⁹ sn The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below.

[30:11]  ¹⁰ tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened – nothing was held back.

[30:11]  ¹¹ sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).

[40:24]  ¹² tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., NRSV).

[40:24]  ¹³ tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.

[41:9]  ¹⁴ sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.

[41:9]  ¹⁵ tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).

[41:9]  ¹⁶ tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” (JQR 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.