Ayub 1:2

1:2 Seven ¹  sons and three daughters were born to him. ² 

Ayub 3:18

3:18 There ³  the prisoners ⁴  relax ⁵  together; ⁶ 

they do not hear the voice of the oppressor. ⁷ 

Ayub 4:20

4:20 They are destroyed ⁸  between morning and evening; ⁹ 

they perish forever ¹⁰  without anyone regarding it. ¹¹ 

Ayub 5:1

5:1 “Call now! ¹²  Is there anyone who will answer you? ¹³ 

To which of the holy ones ¹⁴  will you turn? ¹⁵ 

Ayub 5:19

5:19 He will deliver you ¹⁶  from six calamities;

yes, in seven ¹⁷  no evil will touch you.

Ayub 6:11

6:11 What is my strength, that I should wait? ¹⁸ 

and what is my end, ¹⁹ 

that I should prolong my life?

Ayub 9:21

9:21 I am blameless. ²⁰  I do not know myself. ²¹ 

I despise my life.

Ayub 9:30

9:30 If I wash myself with snow water, ²² 

and make my hands clean with lye, ²³ 

Ayub 14:21

14:21 If ²⁴  his sons are honored, ²⁵ 

he does not know it; ²⁶ 

if they are brought low,

he does not see ²⁷  it.

Ayub 15:21-22

15:21 Terrifying sounds fill ²⁸  his ears;

in a time of peace marauders ²⁹  attack him.

15:22 He does not expect ³⁰  to escape from darkness; ³¹ 

he is marked for the sword; ³² 

Ayub 15:28-29

15:28 he lived in ruined towns ³³ 

and in houses where ³⁴  no one lives,

where they are ready to crumble into heaps. ³⁵ 

15:29 He will not grow rich,

and his wealth will not endure,

nor will his possessions ³⁶  spread over the land.

Ayub 15:31

15:31 Let him not trust in what is worthless, ³⁷ 

deceiving himself;

for worthlessness will be his reward. ³⁸ 

Ayub 16:21

16:21 and ³⁹  he contends with God on behalf of man

as a man ⁴⁰  pleads ⁴¹  for his friend.

Ayub 17:10

Anticipation of Death

17:10 “But turn, all of you, ⁴²  and come ⁴³  now! ⁴⁴ 

I will not find a wise man among you.

Ayub 17:16

17:16 Will ⁴⁵  it ⁴⁶  go down to the barred gates ⁴⁷  of death?

Will ⁴⁸  we descend ⁴⁹  together into the dust?”

Ayub 18:15

18:15 Fire resides in his tent; ⁵⁰ 

over his residence burning sulfur is scattered.

Ayub 19:25

19:25 As for me, I know that my Redeemer ⁵¹  lives,

and that as the last ⁵² 

he will stand upon the earth. ⁵³ 

Ayub 20:9

20:9 People ⁵⁴  who had seen him will not see him again,

and the place where he was

will recognize him no longer.

Ayub 20:20

20:20 For he knows no satisfaction in his appetite; ⁵⁵ 

he does not let anything he desires ⁵⁶  escape. ⁵⁷ 

Ayub 22:8

22:8 Although you were a powerful man, ⁵⁸  owning land, ⁵⁹ 

an honored man ⁶⁰  living on it, ⁶¹ 

Ayub 22:13

22:13 But you have said, ‘What does God know?

Does he judge through such deep darkness? ⁶² 

Ayub 24:7-8

24:7 They spend the night naked because they lack clothing;

they have no covering against the cold.

24:8 They are soaked by mountain rains

and huddle ⁶³  in the rocks because they lack shelter.

Ayub 24:10

24:10 They go about naked, without clothing,

and go hungry while they carry the sheaves. ⁶⁴ 

Ayub 26:5

A Better Description of God’s Greatness ⁶⁵ 

26:5 “The dead ⁶⁶  tremble ⁶⁷  –

those beneath the waters

and all that live in them. ⁶⁸ 

Ayub 28:21

28:21 For ⁶⁹  it has been hidden

from the eyes of every living creature,

and from the birds of the sky it has been concealed.

Ayub 28:24

28:24 For he looks to the ends of the earth

and observes everything under the heavens.

Ayub 30:17

30:17 Night pierces ⁷⁰  my bones; ⁷¹ 

my gnawing pains ⁷²  never cease.

Ayub 31:19

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

Ayub 31:36

31:36 Surely ⁷³  I would wear it proudly ⁷⁴  on my shoulder,

I would bind ⁷⁵  it on me like a crown;

Ayub 33:9

33:9 ⁷⁶ ‘I am pure, without transgression;

I am clean ⁷⁷  and have no iniquity.

Ayub 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Ayub 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

Ayub 34:24

34:24 He shatters the great without inquiry, ⁷⁸ 

and sets up others in their place.

Ayub 35:3

35:3 But you say, ‘What will it profit you,’ ⁷⁹ 

and, ‘What do I gain by not sinning?’ ⁸⁰ 

Ayub 36:17

36:17 But now you are preoccupied with the judgment due the wicked,

judgment and justice take hold of you.

Ayub 37:22

37:22 From the north he comes in golden splendor; ⁸¹ 

around God is awesome majesty.

Ayub 38:21

38:21 You know, for you were born before them; ⁸² 

and the number of your days is great!

Ayub 39:7

39:7 It scorns the tumult in the town;

it does not hear the shouts of a driver. ⁸³ 

Ayub 39:22

39:22 It laughs at fear and is not dismayed;

it does not shy away from the sword.

Ayub 41:28

41:28 Arrows ⁸⁴  do not make it flee;

slingstones become like chaff to it.

Ayub 42:2

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

Ayub 42:13

42:13 And he also had seven sons ⁸⁵  and three daughters.

[1:2]  ¹ sn The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology). Job’s “seven sons” are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is “better than seven sons” [Ruth 4:15]).

[1:2]  ² tn The verb begins the sentence: “and there were born.” This use of the preterite with vav (ו) consecutive, especially after the verb הָיָה (hayah, “to be”), is explanatory: there was a man…and there was born to him…” (IBHS 551-52 §33.2.2b).

[3:18]  ³ tn “There” is not in the Hebrew text, but is supplied from the context.

[3:18]  ⁴ tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”

[3:18]  ⁵ tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.

[3:18]  ⁶ sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.

[3:18]  ⁷ tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.

[4:20]  ⁸ tn The form יֻכַּתּוּ (yukkatu) is the Hophal imperfect of the root כָּתַת (katat, “to be pounded, pulverized, reduced to ashes” [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 §67.y). This line appears to form a parallelism with “they are crushed like a moth,” the third unit of the last verse; but it has its own parallel idea in this verse. See D. J. A. Clines, “Verb Modality and the Interpretation of Job 4:20, 21,” VT 30 (1980): 354-57.

[4:20]  ⁹ tn Or “from morning to evening.” The expression “from morning to evening” is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: “from day to night you make an end of me.”

[4:20]  ¹⁰ sn The second colon expresses the consequence of this day-long reducing to ashes – they perish forever! (see 20:7 and 14:20).

[4:20]  ¹¹ tn This rendering is based on the interpretation that מִבְּלִי מֵשִׂים (mibbÿli mesim) uses the Hiphil participle of שִׂים (sim, “set”) with an understood object “heart” to gain the idiom of “taking to heart, considering, regarding it” – hence, “without anyone regarding it.” Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of מֹשִׁיעַ (moshia’, “one who saves”) in place of מֵשִׂים (mesim, “one who sets”). This would lead to “without one who saves they perish forever” (E. Dhorme, Job, 55).

[5:1]  ¹² tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.

[5:1]  sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.

[5:1]  ¹³ tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”

[5:1]  ¹⁴ tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”

[5:1]  ¹⁵ sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.

[5:19]  ¹⁶ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ¹⁷ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[6:11]  ¹⁸ sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about.

[6:11]  ¹⁹ tn The word translated “my end” is קִצִּי (qitsi). It refers to the termination of his life. In Ps 39:5 it is parallel to “the measure of my days.” In a sense, Job is asking what future he has. To him, the “end” of his affliction can only be death.

[9:21]  ²⁰ tn Dhorme, in an effort to avoid tautology, makes this a question: “Am I blameless?” The next clause then has Job answering that he does not know. But through the last section Job has been proclaiming his innocence. The other way of interpreting these verses is to follow NIV and make all of them hypothetical (“If I were blameless, he would pronounce me guilty”) and then come to this verse with Job saying, “I am blameless.” The second clause of this verse does not fit either view very well. In vv. 20, 21, and 22 Job employs the same term for “blameless” (תָּם, tam) as in the prologue (1:1). God used it to describe Job in 1:8 and 2:3. Bildad used it in 8:20. These are the final occurrences in the book.

[9:21]  ²¹ tn The meaning of the expression “I do not know myself” seems to be, “I do not care.” NIV translates it, “I have no concern for my life.”

[9:21]  sn Job believes he is blameless and not deserving of all this suffering; he will hold fast to that claim, even if the future is uncertain, especially if that future involved a confrontation with God.

[9:30]  ²² 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]  ²³ 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.

[14:21]  ²⁴ tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.

[14:21]  ²⁵ tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.

[14:21]  ²⁶ sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6, which makes a similar point.

[14:21]  ²⁷ tn The verb is בִּין (bin, “to perceive; to discern”). The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life.

[15:21]  ²⁸ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ²⁹ 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.

[15:22]  ³⁰ tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness.

[15:22]  sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him.

[15:22]  ³¹ sn In the context of these arguments, “darkness” probably refers to calamity, and so the wicked can expect a calamity that is final.

[15:22]  ³² tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217).

[15:28]  ³³ sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113).

[15:28]  ³⁴ tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added.

[15:28]  ³⁵ tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word.

[15:29]  ³⁶ tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (mÿnolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deuteronomy 23:26 [25].

[15:31]  ³⁷ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

[15:31]  ³⁸ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

[16:21]  ³⁹ tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”

[16:21]  ⁴⁰ 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]  ⁴¹ tn The verb is supplied from the parallel clause.

[17:10]  ⁴² tn The form says “all of them.” Several editors would change it to “all of you,” but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 §135.r).

[17:10]  ⁴³ tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.”

[17:10]  ⁴⁴ tn Instead of the exact correspondence between coordinate verbs, other combinations occur – here we have a jussive and an imperative (see GKC 386 §120.e).

[17:16]  ⁴⁵ sn It is natural to assume that this verse continues the interrogative clause of the preceding verse.

[17:16]  ⁴⁶ tn The plural form of the verb probably refers to the two words, or the two senses of the word in the preceding verse. Hope and what it produces will perish with Job.

[17:16]  ⁴⁷ tn The Hebrew word בַּדִּים (baddim) describes the “bars” or “bolts” of Sheol, referring (by synecdoche) to the “gates of Sheol.” The LXX has “with me to Sheol,” and many adopt that as “by my side.”

[17:16]  ⁴⁸ tn The conjunction אִם (’im) confirms the interrogative interpretation.

[17:16]  ⁴⁹ tn The translation follows the LXX and the Syriac versions with the change of vocalization in the MT. The MT has the noun “rest,” yielding, “will our rest be together in the dust?” The verb נָחַת (nakhat) in Aramaic means “to go down; to descend.” If that is the preferred reading – and it almost is universally accepted here – then it would be spelled נֵחַת (nekhat). In either case the point of the verse is clearly describing death and going to the grave.

[18:15]  ⁵⁰ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibbÿli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

[19:25]  ⁵¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (ga’al, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the Book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

[19:25]  ⁵² tn The word אַחֲרוּן (’akharon, “last”) has triggered a good number of interpretations. Here it is an adjectival form and not adverbial; it is an epithet of the vindicator. Some commentators, followed by the RSV, change the form to make it adverbial, and translate it “at last.” T. H. Gaster translates it “even if he were the last person to exist” (“Short notes,” VT 4 [1954]: 78).

[19:25]  ⁵³ tn The Hebrew has “and he will rise/stand upon [the] dust.” The verb קוּם (qum) is properly “to rise; to arise,” and certainly also can mean “to stand.” Both English ideas are found in the verb. The concept here is that of God rising up to mete out justice. And so to avoid confusion with the idea of resurrection (which although implicit in these words which are pregnant with theological ideas yet to be revealed, is not explicitly stated or intended in this context) the translation “stand” has been used. The Vulgate had “I will rise,” which introduced the idea of Job’s resurrection. The word “dust” is used as in 41:33. The word “dust” is associated with death and the grave, the very earthly particles. Job assumes that God will descend from heaven to bring justice to the world. The use of the word also hints that this will take place after Job has died and returned to dust. Again, the words of Job come to mean far more than he probably understood.

[20:9]  ⁵⁴ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

[20:20]  ⁵⁵ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ⁵⁶ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ⁵⁷ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[22:8]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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.

[22:13]  ⁶² sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).

[24:8]  ⁶³ tn Heb “embrace” or “hug.”

[24:10]  ⁶⁴ sn The point should not be missed – amidst abundant harvests, carrying sheaves about, they are still going hungry.

[26:5]  ⁶⁵ sn This is the section, Job 26:5-14, that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God.

[26:5]  ⁶⁶ tn The text has הָרְפָאִים (harÿfa’im, “the shades”), referring to the “dead,” or the elite among the dead (see Isa 14:9; 26:14; Ps 88:10 [11]). For further discussion, start with A. R. Johnson, The Vitality of the Individual, 88ff.

[26:5]  ⁶⁷ tn The verb is a Polal from חִיל (khil) which means “to tremble.” It shows that even these spirits cannot escape the terror.

[26:5]  ⁶⁸ tc Most commentators wish to lengthen the verse and make it more parallel, but nothing is gained by doing this.

[28:21]  ⁶⁹ tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).

[30:17]  ⁷⁰ tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time – “at night he pierces.”

[30:17]  ⁷¹ tc The MT concludes this half-verse with “upon me.” That phrase is not in the LXX, and so many commentators delete it as making the line too long.

[30:17]  ⁷² tn Heb “my gnawers,” which is open to several interpretations. The NASB and NIV take it as “gnawing pains”; cf. NRSV “the pain that gnaws me.” Some suggest worms in the sores (7:5). The LXX has “my nerves,” a view accepted by many commentators.

[31:36]  ⁷³ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

[31:36]  ⁷⁴ tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

[31:36]  ⁷⁵ tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

[33:9]  ⁷⁶ sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.

[33:9]  ⁷⁷ tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”

[34:24]  ⁷⁸ tn Heb “[with] no investigation.”

[35:3]  ⁷⁹ tn The referent of “you” is usually understood to be God.

[35:3]  ⁸⁰ tn The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [NCBC], 224). It could also be, “What do I gain without sin?”

[37:22]  ⁸¹ 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.

[38:21]  ⁸² tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.

[39:7]  ⁸³ sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.

[41:28]  ⁸⁴ tn Heb “the son of the bow.”

[42:13]  ⁸⁵ tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view; but it is probably not warranted.