Ayub 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ¹ 

Ayub 11:11

11:11 For he ²  knows deceitful ³  men;

when he sees evil, will he not ⁴  consider it? ⁵ 

Ayub 13:3

13:3 But I wish to speak ⁶  to the Almighty, ⁷ 

and I desire to argue ⁸  my case ⁹  with God.

Ayub 13:10

13:10 He would certainly rebuke ¹⁰  you

if you secretly ¹¹  showed partiality!

Ayub 29:16

29:16 I was a father ¹²  to the needy,

and I investigated the case of the person I did not know;

Ayub 34:26

34:26 He strikes them for their wickedness, ¹³ 

in a place where people can see, ¹⁴ 

[1:9]  ¹ tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[11:11]  ² tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job’s sin even if Job does not.

[11:11]  ³ tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.”

[11:11]  ⁴ tn E. Dhorme (Job, 162) reads the prepositional phrase “to him” rather than the negative; he translates the line as “he sees iniquity and observes it closely.”

[11:11]  ⁵ tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it – he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (lo’) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

[13:3]  ⁶ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

[13:3]  ⁷ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

[13:3]  ⁸ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

[13:3]  ⁹ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

[13:10]  ¹⁰ tn The verbal idea is intensified with the infinitive absolute. This is the same verb used in v. 3; here it would have the sense of “rebuke, convict.”

[13:10]  sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him.

[13:10]  ¹¹ sn The use of the word “in secret” or “secretly” suggests that what they do is a guilty action (31:27a).

[29:16]  ¹² sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[34:26]  ¹³ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ¹⁴ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.