Ayub 20:28

20:28 A flood will carry off his house,

rushing waters on the day of God’s wrath.

Ayub 9:5

9:5 He who removes mountains suddenly, ¹ 

who overturns them in his anger; ² 

Ayub 19:11

19:11 Thus ³  his anger burns against me,

and he considers me among his enemies. ⁴ 

Ayub 9:13

9:13 God does not restrain his anger; ⁵ 

under him the helpers of Rahab ⁶  lie crushed. ⁷ 

Ayub 35:15

35:15 And further, ⁸  when you say

that his anger does not punish, ⁹ 

and that he does not know transgression! ¹⁰ 

Ayub 10:17

10:17 You bring new witnesses ¹¹  against me,

and increase your anger against me;

relief troops ¹²  come against me.

Ayub 4:9

4:9 By the breath ¹³  of God they perish, ¹⁴ 

and by the blast ¹⁵  of his anger they are consumed.

Ayub 20:23

20:23 “While he is ¹⁶  filling his belly,

God ¹⁷  sends his burning anger ¹⁸  against him,

and rains down his blows upon him. ¹⁹ 

Ayub 21:20

21:20 Let his own eyes see his destruction; ²⁰ 

let him drink of the anger of the Almighty.

Ayub 21:30

21:30 that the evil man is spared

from the day of his misfortune,

that he is delivered ²¹ 

from the day of God’s wrath?

Ayub 14:13

The Possibility of Another Life

14:13 “O that ²²  you would hide me in Sheol, ²³ 

and conceal me till your anger has passed! ²⁴ 

O that you would set me a time ²⁵ 

and then remember me! ²⁶ 

Ayub 36:33

36:33 ²⁷ His thunder announces the coming storm,

the cattle also, concerning the storm’s approach.

Ayub 19:29

19:29 Fear the sword yourselves,

for wrath ²⁸  brings the punishment ²⁹  by the sword,

so that you may know

that there is judgment.” ³⁰ 

Ayub 21:17

How Often Do the Wicked Suffer?

21:17 “How often ³¹  is the lamp of the wicked extinguished?

How often does their ³²  misfortune come upon them?

How often does God apportion pain ³³  to them ³⁴  in his anger?

Ayub 12:6

12:6 But ³⁵  the tents of robbers are peaceful,

and those who provoke God are confident ³⁶  –

who carry their god in their hands. ³⁷ 

Ayub 36:13

36:13 The godless at heart ³⁸  nourish anger, ³⁹ 

they do not cry out even when he binds them.

Ayub 16:9

16:9 His ⁴⁰  anger has torn me ⁴¹  and persecuted ⁴²  me;

he has gnashed at me with his teeth;

my adversary locks ⁴³  his eyes on me.

Ayub 19:21

19:21 Have pity on me, my friends, have pity on me,

for the hand of God has struck me.

Ayub 21:9

21:9 Their houses are safe ⁴⁴  and without fear; ⁴⁵ 

and no rod of punishment ⁴⁶  from God is upon them. ⁴⁷ 

Ayub 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ⁴⁸  said to Eliphaz the Temanite, “My anger is stirred up ⁴⁹  against you and your two friends, because you have not spoken about me what is right, ⁵⁰  as my servant Job has.

Ayub 14:6

14:6 Look away from him and let him desist, ⁵¹ 

until he fulfills ⁵²  his time like a hired man.

Ayub 36:18

36:18 Be careful that ⁵³  no one entices you with riches;

do not let a large bribe ⁵⁴  turn you aside.

Ayub 35:14

35:14 How much less, then,

when you say that you do not perceive him,

that the case is before him

and you are waiting for him! ⁵⁵ 

[9:5]  ¹ tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yada` in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yada’) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80).

[9:5]  ² sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”).

[19:11]  ³ tn The verb is a nonpreterite vayyiqtol perhaps employed to indicate that the contents of v. 11 are a logical sequence to the actions described in v. 10.

[19:11]  ⁴ tn This second half of the verse is a little difficult. The Hebrew has “and he reckons me for him like his adversaries.” Most would change the last word to a singular in harmony with the versions, “as his adversary.” But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh’s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, “as one of his foes.” If the plural is retained, this latter view makes the most sense.

[9:13]  ⁵ sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).

[9:13]  ⁶ sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.

[9:13]  ⁷ tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.

[35:15]  ⁸ tn The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).

[35:15]  ⁹ tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).

[35:15]  ¹⁰ tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”

[10:17]  ¹¹ tn The text has “you renew/increase your witnesses.” This would probably mean Job’s sufferings, which were witness to his sins. But some suggested a different word here, one that is cognate to Arabic ’adiya, “to be an enemy; to be hostile”: thus “you renew your hostility against me.” Less convincing are suggestions that the word is cognate to Ugaritic “troops” (see W. G. E. Watson, “The Metaphor in Job 10,17,” Bib 63 [1982]: 255-57).

[10:17]  ¹² tn The Hebrew simply says “changes and a host are with me.” The “changes and a host” is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God – always fresh attacks.

[4:9]  ¹³ tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.

[4:9]  ¹⁴ sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).

[4:9]  ¹⁵ tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).

[20:23]  ¹⁶ tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.

[20:23]  ¹⁷ tn “God” is understood as the subject of the judgment.

[20:23]  ¹⁸ tn Heb “the anger of his wrath.”

[20:23]  ¹⁹ tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”

[21:20]  ²⁰ tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.

[21:30]  ²¹ tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.

[14:13]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ tn This is the same word used in v. 5 for “limit.”

[14:13]  ²⁶ 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.

[36:33]  ²⁷ tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.

[19:29]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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”).

[21:17]  ³¹ tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.

[21:17]  ³² tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.

[21:17]  ³³ tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”

[21:17]  ³⁴ tn The phrase “to them” is understood and thus is supplied in the translation for clarification.

[12:6]  ³⁵ tn The verse gives the other side of the coin now, the fact that the wicked prosper.

[12:6]  ³⁶ tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).

[12:6]  ³⁷ sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.

[36:13]  ³⁸ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ³⁹ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[16:9]  ⁴⁰ tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.

[16:9]  ⁴¹ sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.

[16:9]  ⁴² tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).

[16:9]  ⁴³ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

[21:9]  ⁴⁴ tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).

[21:9]  ⁴⁵ tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.

[21:9]  ⁴⁶ tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.

[21:9]  ⁴⁷ sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

[42:7]  ⁴⁸ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ⁴⁹ tn Heb “is kindled.”

[42:7]  ⁵⁰ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.

[14:6]  ⁵¹ 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]  ⁵² 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.

[36:18]  ⁵³ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ⁵⁴ tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[35:14]  ⁵⁵ sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.