Ayub 3:2

3:2 Job spoke up ¹  and said:

Ayub 6:1

Job Replies to Eliphaz

6:1 Then Job responded: ² 

Ayub 9:1

Job’s Reply to Bildad ³ 

9:1 Then Job answered:

Ayub 12:1

Job’s Reply to Zophar ⁴ 

12:1 Then Job answered:

Ayub 16:1

Job’s Reply to Eliphaz ⁵ 

16:1 Then Job replied:

Ayub 19:1

Job’s Reply to Bildad ⁶ 

19:1 Then Job answered:

Ayub 21:1

Job’s Reply to Zophar ⁷ 

21:1 Then Job answered:

Ayub 23:1

Job’s Reply to Eliphaz ⁸ 

23:1 Then Job answered:

Ayub 26:1

Job’s Reply to Bildad ⁹ 

26:1 Then Job replied:

Ayub 34:1

Elihu’s Second Speech ¹⁰ 

34:1 Elihu answered:

Ayub 35:1

Elihu’s Third Speech ¹¹ 

35:1 Then Elihu answered:

Ayub 36:1

Elihu’s Fourth Speech ¹² 

36:1 Elihu said further: ¹³ 

Ayub 28:14

28:14 The deep ¹⁴  says, ‘It is not with ¹⁵  me.’

And the sea says, ‘It is not with me.’

Ayub 4:1

Eliphaz Begins to Speak ¹⁶ 

4:1 Then Eliphaz the Temanite answered: ¹⁷ 

Ayub 8:1

Bildad’s First Speech to Job ¹⁸ 

8:1 Then Bildad the Shuhite spoke up and said:

Ayub 11:1

Zophar’s First Speech to Job ¹⁹ 

11:1 Then Zophar the Naamathite spoke up and said:

Ayub 11:4

11:4 For you have said, ‘My teaching ²⁰  is flawless,

and I am pure in your sight.’

Ayub 15:1

Eliphaz’s Second Speech ²¹ 

15:1 Then Eliphaz the Temanite answered:

Ayub 18:1

Bildad’s Second Speech ²² 

18:1 Then Bildad the Shuhite answered:

Ayub 20:1

Zophar’s Second Speech ²³ 

20:1 Then Zophar the Naamathite answered:

Ayub 20:7

20:7 he will perish forever, like his own excrement; ²⁴ 

those who used to see him will say, ‘Where is he?’

Ayub 22:1

Eliphaz’s Third Speech ²⁵ 

22:1 Then Eliphaz the Temanite answered:

Ayub 25:1

Bildad’s Third Speech ²⁶ 

25:1 Then Bildad the Shuhite answered:

Ayub 27:1

A Protest of Innocence

27:1 And Job took up his discourse again: ²⁷ 

Ayub 28:22

28:22 Destruction ²⁸  and Death say,

‘With our ears we have heard a rumor about where it can be found.’ ²⁹ 

Ayub 29:1

IV. Job’s Concluding Soliloquy (29:1-31:40)

Job Recalls His Former Condition ³⁰ 

29:1 Then Job continued ³¹  his speech:

Ayub 33:8

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ³² 

(I heard the sound of the words!):

Ayub 34:18

34:18 who says to a king, ³³  ‘Worthless man’ ³⁴ 

and to nobles, ‘Wicked men,’

Ayub 35:2

35:2 “Do you think this to be ³⁵  just:

when ³⁶  you say, ‘My right before God.’ ³⁷ 

Ayub 38:35

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

Ayub 40:1

Job’s Reply to God’s Challenge

40:1 Then the Lord answered Job:

Ayub 40:3

40:3 Then Job answered the Lord:

Ayub 42:1

Job’s Confession

42:1 Then Job answered the Lord:

Ayub 1:7

1:7 The Lord said to Satan, “Where have you come from?” ³⁸  And Satan answered the Lord, ³⁹  “From roving about ⁴⁰  on the earth, and from walking back and forth across it.” ⁴¹ 

Ayub 2:2

2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ⁴²  “From roving about on the earth, and from walking back and forth across it.” ⁴³ 

Ayub 3:3

3:3 “Let the day on which ⁴⁴  I was born ⁴⁵  perish,

and the night that said, ⁴⁶ 

‘A man ⁴⁷  has been conceived!’ ⁴⁸ 

Ayub 6:22

Friends’ Fears

6:22 “Have I ⁴⁹  ever said, ⁵⁰  ‘Give me something,

and from your fortune ⁵¹  make gifts ⁵²  in my favor’?

Ayub 7:13

7:13 If ⁵³  I say, ⁵⁴  “My bed will comfort me, ⁵⁵ 

my couch will ease ⁵⁶  my complaint,”

Ayub 8:10

8:10 Will they not ⁵⁷  instruct you and ⁵⁸  speak to you,

and bring forth words ⁵⁹ 

from their understanding? ⁶⁰ 

Ayub 9:7

9:7 he who commands the sun and ⁶¹  it does not shine ⁶² 

and seals up ⁶³  the stars;

Ayub 9:27

9:27 If I say, ⁶⁴  ‘I will ⁶⁵  forget my complaint,

I will change my expression ⁶⁶  and be cheerful,’ ⁶⁷ 

Ayub 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ⁶⁸  know your ways. ⁶⁹ 

Ayub 22:13

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

Does he judge through such deep darkness? ⁷⁰ 

Ayub 22:17

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ⁷¹ 

Ayub 22:29

22:29 When people are brought low ⁷²  and you say

‘Lift them up!’ ⁷³ 

then he will save the downcast; ⁷⁴ 

Ayub 23:5

23:5 I would know with what words ⁷⁵  he would answer me,

and understand what he would say to me.

Ayub 29:18

Job’s Confidence

29:18 “Then I thought, ‘I will die in my own home, ⁷⁶ 

my days as numerous as the grains of sand. ⁷⁷ 

Ayub 31:24

31:24 “If I have put my confidence in gold

or said to pure gold,

‘You are my security!’

Ayub 32:7

32:7 I said to myself, ‘Age ⁷⁸  should speak, ⁷⁹ 

and length of years ⁸⁰  should make wisdom known.’

Ayub 32:10

32:10 Therefore I say, ‘Listen ⁸¹  to me.

I, even I, will explain what I know.’

Ayub 32:13

32:13 So do not say, ⁸²  ‘We have found wisdom!

God will refute ⁸³  him, not man!’

Ayub 33:24

33:24 and if ⁸⁴  God ⁸⁵  is gracious to him and says,

‘Spare ⁸⁶  him from going down

to the place of corruption,

I have found a ransom for him,’ ⁸⁷ 

Ayub 34:5

34:5 For Job says, ‘I am innocent, ⁸⁸ 

but God turns away my right.

Ayub 34:9

34:9 For he says, ‘It does not profit a man

when he makes his delight with God.’ ⁸⁹ 

Ayub 34:31

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ⁹⁰ 

but I will not act wrongly any more.

Ayub 34:34

34:34 Men of understanding say to me –

any wise man listening to me says –

Ayub 35:3

35:3 But you say, ‘What will it profit you,’ ⁹¹ 

and, ‘What do I gain by not sinning?’ ⁹² 

Ayub 35:10

35:10 But no one says, ‘Where is God, my Creator,

who gives songs in the night, ⁹³ 

Ayub 36:10

36:10 And he reveals ⁹⁴  this ⁹⁵  for correction,

and says that they must turn ⁹⁶  from evil.

Ayub 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

Ayub 37:19

37:19 Tell us what we should ⁹⁷  say to him.

We cannot prepare a case ⁹⁸ 

because of the darkness.

Ayub 38:1

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ⁹⁹ 

38:1 Then the Lord answered Job out of the whirlwind: ¹⁰⁰ 

Ayub 40:6

The Lord’s Second Speech ¹⁰¹ 

40:6 Then the Lord answered Job from the whirlwind:

Ayub 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ¹⁰² 

Ayub 1:14

1:14 and a messenger came to Job, saying, “The oxen were plowing ¹⁰³  and the donkeys were grazing beside them,

Ayub 2:6

2:6 So the Lord said to Satan, “All right, ¹⁰⁴  he is ¹⁰⁵  in your power; ¹⁰⁶  only preserve ¹⁰⁷  his life.”

Ayub 2:9

2:9 Then ¹⁰⁸  his wife said to him, “Are you still holding firmly to your integrity? ¹⁰⁹  Curse ¹¹⁰  God, and die!” ¹¹¹ 

Ayub 7:4

7:4 If I lie down, I say, ¹¹²  ‘When will I arise?’,

and the night stretches on ¹¹³ 

and I toss and turn restlessly ¹¹⁴ 

until the day dawns.

Ayub 9:12

9:12 If he snatches away, ¹¹⁵  who can turn him back? ¹¹⁶ 

Who dares to say to him, ‘What are you doing?’

Ayub 9:22

Accusation of God’s Justice

9:22 “It is all one! ¹¹⁷  That is why I say, ¹¹⁸ 

‘He destroys the blameless and the guilty.’

Ayub 10:2

10:2 I will say to God, ‘Do not condemn ¹¹⁹  me;

tell me ¹²⁰  why you are contending ¹²¹  with me.’

Ayub 19:28

19:28 If you say, ‘How we will pursue him,

since the root of the trouble is found in him!’ ¹²² 

Ayub 21:28

21:28 For you say,

‘Where now is the nobleman’s house, ¹²³ 

and where are the tents in which the wicked lived?’ ¹²⁴ 

Ayub 24:15

24:15 And the eye of the adulterer watches for the twilight,

thinking, ¹²⁵  ‘No eye can see me,’

and covers his face with a mask.

Ayub 28:28

28:28 And he said to mankind,

‘The fear of the Lord ¹²⁶  – that is wisdom,

and to turn away from evil is understanding.’” ¹²⁷ 

Ayub 31:31

31:31 if ¹²⁸  the members of my household ¹²⁹  have never said, ¹³⁰ 

‘If only there were ¹³¹  someone

who has not been satisfied from Job’s ¹³²  meat!’ –

Ayub 33:27

33:27 That person sings ¹³³  to others, ¹³⁴  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ¹³⁵ 

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! ¹³⁶ 

Ayub 37:6

37:6 For to the snow he says, ‘Fall ¹³⁷  to earth,’

and to the torrential rains, ¹³⁸  ‘Pour down.’ ¹³⁹ 

Ayub 37:20

37:20 Should he be informed that I want ¹⁴⁰  to speak?

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

Ayub 38:11

38:11 when I said, ‘To here you may come ¹⁴¹ 

and no farther, ¹⁴² 

here your proud waves will be confined’? ¹⁴³ 

Ayub 39:25

39:25 At the sound of the trumpet, it says, ‘Aha!’

And from a distance it catches the scent of battle,

the thunderous shouting of commanders,

and the battle cries.

Ayub 1:18

1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house,

Ayub 1:21

1:21 He said, “Naked ¹⁴⁴  I came from my mother’s womb, and naked I will return there. ¹⁴⁵  The Lord gives, and the Lord takes away. ¹⁴⁶  May the name of the Lord ¹⁴⁷  be blessed!”

Ayub 2:4

2:4 But ¹⁴⁸  Satan answered the Lord, “Skin for ¹⁴⁹  skin! ¹⁵⁰  Indeed, a man will give up ¹⁵¹  all that he has to save his life! ¹⁵² 

Ayub 32:6

Elihu Claims Wisdom

32:6 So Elihu son of Barakel the Buzite spoke up: ¹⁵³ 

“I am young, ¹⁵⁴  but you are elderly;

that is why I was fearful, ¹⁵⁵ 

and afraid to explain ¹⁵⁶  to you what I know.

Ayub 1:5

1:5 When ¹⁵⁷  the days of their feasting were finished, ¹⁵⁸  Job would send ¹⁵⁹  for them and sanctify ¹⁶⁰  them; he would get up early ¹⁶¹  in the morning and offer burnt offerings according to ¹⁶²  the number of them all. For Job thought, “Perhaps ¹⁶³  my children ¹⁶⁴  have sinned and cursed ¹⁶⁵  God in their hearts.” This was Job’s customary practice. ¹⁶⁶ 

Ayub 1:8

1:8 So the Lord said to Satan, “Have you considered ¹⁶⁷  my servant Job? There ¹⁶⁸  is no one like him on the earth, a pure and upright man, one who fears God and turns away ¹⁶⁹  from evil.”

Ayub 1:12

1:12 So the Lord said to Satan, “All right then, ¹⁷⁰  everything he has is ¹⁷¹  in your power. ¹⁷²  Only do not extend your hand against the man himself!” ¹⁷³  So Satan went out ¹⁷⁴  from the presence of the Lord. ¹⁷⁵ 

Ayub 1:16-17

1:16 While this one was still speaking, ¹⁷⁶  another messenger arrived ¹⁷⁷  and said, “The fire of God ¹⁷⁸  has fallen from heaven ¹⁷⁹  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans ¹⁸⁰  formed three bands and made a raid ¹⁸¹  on the camels and carried them all away, and they killed the servants with the sword! ¹⁸²  And I – only I alone – escaped to tell you!”

Ayub 2:3

2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly ¹⁸³  to his integrity, ¹⁸⁴  so that ¹⁸⁵  you stirred me up to destroy him ¹⁸⁶  without reason.” ¹⁸⁷ 

Ayub 2:10

2:10 But he replied, ¹⁸⁸  “You’re talking like one of the godless ¹⁸⁹  women would do! Should we receive ¹⁹⁰  what is good from God, and not also ¹⁹¹  receive ¹⁹²  what is evil?” ¹⁹³  In all this Job did not sin by what he said. ¹⁹⁴ 

Ayub 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ¹⁹⁵  said to Eliphaz the Temanite, “My anger is stirred up ¹⁹⁶  against you and your two friends, because you have not spoken about me what is right, ¹⁹⁷  as my servant Job has.

[3:2]  ¹ tn The text has וַיַּעַן (vayya’an), literally, “and he answered.” The LXX simply has “saying” for the entire verse. The Syriac, Targum, and Greek A have what the MT has. “[Someone] answered and said” is phraseology characteristic of all the speeches in Job beginning with Satan in 1:9. Only in 40:1 is it employed when God is speaking. No other portion of the OT employs this phraseology as often or as consistently.

[6:1]  ² tn Heb “answered and said.”

[9:1]  ³ sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God’s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God’s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, “On Job 9 and 10,” JBL 53 (1934): 321-49.

[12:1]  ⁴ sn This long speech of Job falls into three parts: in 12:2-25 Job expresses his resentment at his friends’ attitude of superiority and acknowledges the wisdom of God; then, in 13:1-28 Job expresses his determination to reason with God, expresses his scorn for his friends’ advice, and demands to know what his sins are; and finally, in 14:1-22 Job laments the brevity of life and the finality of death.

[16:1]  ⁵ sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.

[19:1]  ⁶ sn Job is completely stunned by Bildad’s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job’s impatience with the speeches of his friends (2-6), God’s abandonment of Job and his attack (7-12), Job’s forsaken state and appeal to his friends (13-22), and Job’s confidence that he will be vindicated (23-29).

[21:1]  ⁷ sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument – he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends’ argument (27-34).

[23:1]  ⁸ sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).

[26:1]  ⁹ sn These two chapters will be taken together under this title, although most commentators would assign Job 26:5-14 to Bildad and Job 27:7-23 to Zophar. Those sections will be noted as they emerge. For the sake of outlining, the following sections will be marked off: Job’s scorn for Bildad (26:2-4); a better picture of God’s greatness (26:5-14); Job’s protestation of innocence (27:2-6); and a picture of the condition of the wicked (27:7-23).

[34:1]  ¹⁰ sn This speech of Elihu focuses on defending God. It can be divided into these sections: Job is irreligious (2-9), God is just (10-15), God is impartial and omniscient (16-30), Job is foolish to rebel (31-37).

[35:1]  ¹¹ sn This short speech falls into two sections: Elihu refutes Job’s claim that goodness avails nothing (35:2-8), asserting that when the cry of the afflicted goes unanswered they have not learned their lesson (35:9-16).

[36:1]  ¹² sn This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2-25), the work and wisdom of God (36:26–37:24).

[36:1]  ¹³ tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”

[28:14]  ¹⁴ sn The תְּהוֹם (tÿhom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction – but they are not the places that wisdom resides.

[28:14]  ¹⁵ tn The בּ (bet) preposition is taken here to mean “with” in the light of the parallel preposition.

[4:1]  ¹⁶ sn The speech of Eliphaz can be broken down into three main sections. In 4:1-11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction – calamity only destroys the wicked. Then in 4:12–5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8-27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16,” Bijdr 36 (1975): 308-11.

[4:1]  ¹⁷ tn Heb “answered and said.”

[8:1]  ¹⁸ sn This speech of Bildad ignores Job’s attack on his friends and focuses rather on Job’s comments about God’s justice. Bildad cannot even imagine saying that God is unjust. The only conclusion open to him is that Job’s family brought this on themselves, and so the only recourse is for Job to humble himself and make supplication to God. To make his point, Bildad will appeal to the wisdom of the ancients, for his theology is traditional. The speech has three parts: vv. 2-7 form his affirmation of the justice of God; vv. 8-19 are his appeal to the wisdom of the ancients, and vv. 20-22 are his summation. See N. C. Habel, “Appeal to Ancient Tradition as a Literary Form,” ZAW 88 (1976): 253-72; W. A. Irwin, “The First Speech of Bildad,” ZAW 51 (1953): 205-16.

[11:1]  ¹⁹ sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20).

[11:4]  ²⁰ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

[15:1]  ²¹ sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job’s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35).

[18:1]  ²² sn Bildad attacks Job with less subtlety than Eliphaz. He describes the miserable existence of the wicked, indicating that it is the proof of sin. His speech falls into two main parts: why is Job so contemptuous toward his friends (Job 18:2-4), and the fate of the wicked (18:5-21). On this chapter see N. M. Sarna, “The Mythological Background of Job 18,” JBL 82 (1963): 315-18; and W. A. Irwin, “Job’s Redeemer,” JBL 81 (1962): 217-29.

[20:1]  ²³ sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God’s swift judgment (23-29). See further B. H. Kelly, “Truth in Contradiction, A Study of Job 20 and 21,” Int 15 (1961): 147-56.

[20:7]  ²⁴ tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

[22:1]  ²⁵ sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).

[25:1]  ²⁶ sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.

[27:1]  ²⁷ tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “MasŒal,” VTSup 3 [1955]: 162ff.).

[28:22]  ²⁸ tn Heb “Abaddon.”

[28:22]  ²⁹ tn Heb “heard a report of it,” which means a report of its location, thus “where it can be found.”

[29:1]  ³⁰ sn Now that the debate with his friends is over, Job concludes with a soliloquy, just as he had begun with one. Here he does not take into account his friends or their arguments. The speech has three main sections: Job’s review of his former circumstances (29:1-25); Job’s present misery (30:1-31); and Job’s vindication of his life (31:1-40).

[29:1]  ³¹ tn The verse uses a verbal hendiadys: “and he added (וַיֹּסֶף, vayyosef)…to raise (שְׂאֵת, sÿ’et) his speech.” The expression means that he continued, or he spoke again.

[33:8]  ³² tn Heb “in my ears.”

[34:18]  ³³ tc Heb “Does one say,” although some smooth it out to say “Is it fit to say?” For the reading “who says,” the form has to be repointed to הַאֹמֵר (ha’omer) meaning, “who is the one saying.” This reading is supported by the LXX, Vulgate, and Syriac. Also it seems to flow better with the following verse. It would be saying that God is over the rulers and can rebuke them. The former view is saying that no one rebukes kings, much less Job rebuking God.

[34:18]  ³⁴ tn The word בְּלִיָּעַל (bÿliyya’al) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.”

[35:2]  ³⁵ tn The line could be read as “do you reckon this for justice? Here “to be” is understood.

[35:2]  ³⁶ tn The word “when” is not in the Hebrew text, but is implied.

[35:2]  ³⁷ tn The brief line could be interpreted in a number of ways. The MT simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [NICOT], 463), “I will be right before God,” or “My just cause against God.”

[1:7]  ³⁸ tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

[1:7]  ³⁹ tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[1:7]  ⁴⁰ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

[1:7]  ⁴¹ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

[1:7]  sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).

[2:2]  ⁴² tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[2:2]  ⁴³ tn See the note on this phrase in 1:7.

[3:3]  ⁴⁴ tn The relative clause is carried by the preposition with the resumptive pronoun: “the day [which] I was born in it” meaning “the day on which I was born” (see GKC 486-88 §155.f, i).

[3:3]  ⁴⁵ tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past – “the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.

[3:3]  ⁴⁶ tn The MT simply has “and the night – it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ‘amar,” JQR 55 (1964/65): 166-67.

[3:3]  ⁴⁷ tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point.

[3:3]  ⁴⁸ sn The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse (Job 3:3),” Prophetic Thought, 61-63.

[6:22]  ⁴⁹ tn The Hebrew הֲכִי (hakhi) literally says “Is it because….”

[6:22]  ⁵⁰ sn For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).

[6:22]  ⁵¹ tn The word כֹּחַ (koakh) basically means “strength, force”; but like the synonym חַיִל (khayil), it can also mean “wealth, fortune.” E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90).

[6:22]  ⁵² tn Or “bribes.” The verb שִׁחֲדוּ (shikhadu) means “give a שֹׁחַד (shokhad, “bribe”).” The significance is simply “make a gift” (especially in the sense of corrupting an official [Ezek 16:33]). For the spelling of the form in view of the guttural, see GKC 169 §64.a.

[7:13]  ⁵³ tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ’im). See GKC 336-37 §112.hh.

[7:13]  ⁵⁴ tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself” – “when I think my bed….”

[7:13]  ⁵⁵ sn Sleep is the recourse of the troubled and unhappy. Here “bed” is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.

[7:13]  ⁵⁶ tn The verb means “to lift up; to take away” (נָשָׂא, nasa’). When followed by the preposition בּ (bet) with the complement of the verb, the idea is “to bear a part; to take a share,” or “to share in the burden” (cf. Num 11:7). The idea then would be that the sleep would ease the complaint. It would not end the illness, but the complaining for a while.

[8:10]  ⁵⁷ tn The sentence begins emphatically: “Is it not they.”

[8:10]  ⁵⁸ tn The “and” is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: “Is it not they [who] will instruct you, [who] will speak to you.”

[8:10]  ⁵⁹ tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 §125.c), meaning “important words.”

[8:10]  ⁶⁰ tn Heb “from their heart.”

[9:7]  ⁶¹ tn The form could also be subordinated, “that it shine not” (see further GKC 323 §109.g).

[9:7]  ⁶² tn The verb זָרַח (zarakh) means “rise.” This is the ordinary word for the sunrise. But here it probably has the idea of “shine; glisten,” which is also attested in Hebrew and Aramaic.

[9:7]  sn There are various views on the meaning of this line in this verse. Some think it refers to some mysterious darkness like the judgment in Egypt (Exod 10:21-23), or to clouds building (3:5), often in accompaniment of earthquakes (see Joel 2:10, 3:15-16; Isa 13:10-13). It could also refer to an eclipse. All this assumes that the phenomenon here is limited to the morning or the day; but it could simply be saying that God controls light and darkness.

[9:7]  ⁶³ tn The verb חָתַם (khatam) with בְּעַד (bÿ’ad) before its complement, means “to seal; to wall up; to enclose.” This is a poetic way of saying that God prevents the stars from showing their light.

[9:27]  ⁶⁴ tn The construction here uses the infinitive construct with a pronominal suffix – “if my saying” is this, or “if I say.” For the conditional clause using אִם (’im) with a noun clause, see GKC 496 §159.u.

[9:27]  ⁶⁵ tn The verbal form is a cohortative of resolve: “I will forget” or “I am determined to forget.” The same will be used in the second colon of the verse.

[9:27]  ⁶⁶ tn Heb “I will abandon my face,” i.e., change my expression. The construction here is unusual; G. R. Driver connected it to an Arabic word ‘adaba, “made agreeable” (IV), and so interpreted this line to mean “make my countenance pleasant” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 76). M. Dahood found a Ugaritic root meaning “make, arrange” (“The Root ’zb II in Job,” JBL 78 [1959]: 303-9), and said, “I will arrange my face.” But see H. G. Williamson, “A Reconsideration of `azab II in Ugaritic,” ZAW 87 (1985): 74-85; Williamson shows it is probably not a legitimate cognate. D. J. A. Clines (Job [WBC], 219) observes that with all these suggestions there are too many homonyms for the root. The MT construction is still plausible.

[9:27]  ⁶⁷ tn In the Hiphil of בָּלַג (balag) corresponds to Arabic balija which means “to shine” and “to be merry.” The shining face would signify cheerfulness and smiling. It could be translated “and brighten [my face].”

[21:14]  ⁶⁸ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ⁶⁹ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[22:13]  ⁷⁰ 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).

[22:17]  ⁷¹ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[22:29]  ⁷² tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ⁷³ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ⁷⁴ tn Or “humble”; Heb “the lowly of eyes.”

[23:5]  ⁷⁵ tn Heb “the words he would answer me.”

[29:18]  ⁷⁶ tc The expression in the MT is “with my nest.” The figure is satisfactory for the context – a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” PEQ 87 [1955]: 138-39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the LXX.

[29:18]  ⁷⁷ tc For חוֹל (khol, “sand”) the LXX has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” Bib 48 (1967): 542-44. But the MT yields an acceptable sense here.

[32:7]  ⁷⁸ tn Heb “days.”

[32:7]  ⁷⁹ tn The imperfect here is to be classified as an obligatory imperfect.

[32:7]  ⁸⁰ tn Heb “abundance of years.”

[32:10]  ⁸¹ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

[32:13]  ⁸² tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

[32:13]  ⁸³ tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

[33:24]  ⁸⁴ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ⁸⁵ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ⁸⁶ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ⁸⁷ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[34:5]  ⁸⁸ tn Heb “righteous,” but in this context it means to be innocent or in the right.

[34:9]  ⁸⁹ tn Gordis, however, takes this expression in the sense of “being in favor with God.”

[34:31]  ⁹⁰ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[35:3]  ⁹¹ tn The referent of “you” is usually understood to be God.

[35:3]  ⁹² 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?”

[35:10]  ⁹³ tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.”

[36:10]  ⁹⁴ tn The idiom once again is “he uncovers their ear.”

[36:10]  ⁹⁵ tn The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.

[36:10]  ⁹⁶ 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.

[37:19]  ⁹⁷ tn The imperfect verb here carries the obligatory nuance, “what we should say?”

[37:19]  ⁹⁸ tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.

[38:1]  ⁹⁹ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ¹⁰⁰ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

[40:6]  ¹⁰¹ sn The speech can be divided into three parts: the invitation to Job to assume the throne and rule the world (40:7-14), the description of Behemoth (40:15-24), and the description of Leviathan (41:1-34).

[1:9]  ¹⁰² 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.

[1:14]  ¹⁰³ tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).

[2:6]  ¹⁰⁴ 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]  ¹⁰⁵ tn The LXX has “I deliver him up to you.”

[2:6]  ¹⁰⁶ tn Heb “hand.”

[2:6]  ¹⁰⁷ 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.

[2:9]  ¹⁰⁸ tn The versions have some information here that is interesting, albeit fanciful. The Targum calls her “Dinah.” The LXX has “when a long time had passed.” But the whole rendering of the LXX is paraphrastic: “How long will you hold out, saying, ‘Behold, I wait yet a little while, expecting the hope of my deliverance?’ for behold, your memorial is abolished from the earth, even your sons and daughters, the pangs and pains of my womb which I bore in vain with sorrows, and you yourself sit down to spend the night in the open air among the corruption of worms, and I am a wanderer and a servant from place to place and house to house, waiting for the setting sun, that I may rest from my labors and pains that now beset me, but say some word against the Lord and die.”

[2:9]  ¹⁰⁹ sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God.

[2:9]  ¹¹⁰ tn The verb is literally בָּרַךְ, (barakh, “bless”). As in the earlier uses, the meaning probably has more to do with renouncing God than of speaking a curse. The actual word may be taken as a theological euphemism for the verb קִלֵּל (qillel, “curse”). If Job’s wife had meant that he was trying to justify himself rather than God, “bless God” might be translated “speak well of God,” the resolution accepted by God in 42:7-8 following Job’s double confession of having spoken wrongly of God (40:3-5; 42:1-6).

[2:9]  sn The church fathers were quick to see here again the role of the wife in the temptation – she acts as the intermediary between Satan and Job, pressing the cause for him. However, Job’s wife has been demonized falsely. Job did not say that she was a foolish woman, only that she was speaking like one of them (2:10). Also, Job did not exclude her from sharing in his suffering (“should we receive”). He evidently recognized that her words were the result of her personal loss and pain as well as the desire to see her husband’s suffering ended. When God gave instructions for the restoration of Job’s friends because of their foolish words (42:7-9), no mention is made of any need for Job’s wife to be restored.

[2:9]  ¹¹¹ tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f).

[7:4]  ¹¹² tn This is the main clause, and not part of the previous conditional clause; it is introduced by the conjunction אִם (’im) (see GKC 336 §112.gg).

[7:4]  ¹¹³ tn The verb מָדַד (madad) normally means “to measure,” and here in the Piel it has been given the sense of “to extend.” But this is not well attested and not widely accepted. There are many conjectural emendations. Of the most plausible one might mention the view of Gray, who changes מִדַּד (middad, Piel of מָדַּד) to מִדֵּי (midde, comprising the preposition מִן [min] plus the noun דַּי [day], meaning “as often as”): “as often as evening comes.” Dhorme, following the LXX to some extent, adds the word “day” after “when/if” and replaces מִדַּד (middad) with מָתַי (matay, “when”) to read “If I lie down, I say, ‘When comes the morning?’ If I rise up, I say, ‘How long till evening?’” The LXX, however, may be based more on a recollection of Deut 28:67. One can make just as strong a case for the reading adopted here, that the night seems to drag on (so also NIV).

[7:4]  ¹¹⁴ tn The Hebrew term נְדֻדִים (nÿdudim, “tossing”) refers to the restless tossing and turning of the sick man at night on his bed. The word is a hapax legomenon derived from the verb נָדַד (nadad, “to flee; to wander; to be restless”). The plural form here sums up the several parts of the actions (GKC 460 §144.f). E. Dhorme (Job, 99) argues that because it applies to both his waking hours and his sleepless nights, it may have more of the sense of wanderings of the mind. There is no doubt truth to the fact that the mind wanders in all this suffering; but there is no need to go beyond the contextually clear idea of the restlessness of the night.

[9:12]  ¹¹⁵ tn E. Dhorme (Job, 133) surveys the usages and concludes that the verb חָתַף (khataf) normally describes the wicked actions of a man, especially by treachery or trickery against another. But a verb חָתַף (khataf) is found nowhere else; a noun “robber” is found in Prov 23:28. Dhorme sees no reason to emend the text, because he concludes that the two verbs are synonymous. Job is saying that if God acts like a plunderer, there is no one who can challenge what he does.

[9:12]  ¹¹⁶ tn The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” (BDB 999 s.v. Hiph.5).

[9:22]  ¹¹⁷ tc The LXX omits the phrase “It is all one.” Modern scholars either omit it or transpose it for clarity.

[9:22]  sn The expression “it is one” means that God’s dealings with people is undiscriminating. The number “one” could also be taken to mean “the same” – “it is all the same.” The implication is that it does not matter if Job is good or evil, if he lives or dies. This is the conclusion of the preceding section.

[9:22]  ¹¹⁸ tn The relationships of these clauses is in some question. Some think that the poet has inverted the first two, and so they should read, “That is why I have said: ‘It is all one.’” Others would take the third clause to be what was said.

[10:2]  ¹¹⁹ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

[10:2]  ¹²⁰ tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

[10:2]  ¹²¹ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

[19:28]  ¹²² tc The MT reads “in me.” If that is retained, then the question would be in the first colon, and the reasoning of the second colon would be Job’s. But over 100 mss have “in him,” and so this reading is accepted by most editors. The verse is a little difficult, but it seems to form a warning by Job that God’s appearance which will vindicate Job will bring judgment on those who persecute him and charge him falsely.

[21:28]  ¹²³ sn The question implies the answer will be “vanished” or “gone.”

[21:28]  ¹²⁴ tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.

[24:15]  ¹²⁵ tn Heb “saying.”

[28:28]  ¹²⁶ tc A number of medieval Hebrew manuscripts have YHWH (“Lord”); BHS has אֲדֹנָי (’adonay, “Lord”). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of אֲדֹנָי (’adonay, “Lord”) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. “Fear of” (יִרְאַת, yir’at) is followed by שַׁדַּי (shadday, “Almighty”) in 6:14 – the only other occurrence of this term for “fear” in construct with a divine title.

[28:28]  ¹²⁷ tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated “Lord”) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: “It is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.”

[31:31]  ¹²⁸ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ¹²⁹ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ¹³⁰ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ¹³¹ tn The optative is again expressed with “who will give?”

[31:31]  ¹³² tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[33:27]  ¹³³ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ¹³⁴ tn Heb “to men.”

[33:27]  ¹³⁵ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[35:14]  ¹³⁶ 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.

[37:6]  ¹³⁷ tn The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.”

[37:6]  ¹³⁸ tn Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew mss delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.

[37:6]  ¹³⁹ tn Heb “Be strong.”

[37:20]  ¹⁴⁰ tn This imperfect works well as a desiderative imperfect.

[38:11]  ¹⁴¹ tn The imperfect verb receives the permission nuance here.

[38:11]  ¹⁴² tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).

[38:11]  ¹⁴³ tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The LXX has “broken” at this point, suggesting the verse might have been confused – but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.

[1:21]  ¹⁴⁴ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ¹⁴⁵ sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ¹⁴⁶ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ¹⁴⁷ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.

[2:4]  ¹⁴⁸ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ¹⁴⁹ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ¹⁵⁰ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ¹⁵¹ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ¹⁵² tn Heb “Indeed, all that a man has he will give for his life.”

[32:6]  ¹⁵³ tn Heb “answered and said.”

[32:6]  ¹⁵⁴ tn The text has “small in days.”

[32:6]  ¹⁵⁵ tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).

[32:6]  ¹⁵⁶ tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.

[1:5]  ¹⁵⁷ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ¹⁵⁸ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ¹⁵⁹ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ¹⁶⁰ tn Or “purify.”

[1:5]  ¹⁶¹ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

[1:5]  ¹⁶² tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ¹⁶³ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ¹⁶⁴ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ¹⁶⁵ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ¹⁶⁶ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[1:8]  ¹⁶⁷ tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).

[1:8]  sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.

[1:8]  ¹⁶⁸ tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

[1:8]  ¹⁶⁹ tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.

[1:12]  ¹⁷⁰ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ¹⁷¹ tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ¹⁷² tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ¹⁷³ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ¹⁷⁴ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ¹⁷⁵ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[1:16]  ¹⁷⁶ tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ¹⁷⁷ tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ¹⁷⁸ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ¹⁷⁹ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[1:17]  ¹⁸⁰ sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”

[1:17]  ¹⁸¹ tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.

[1:17]  ¹⁸² tn Heb “with the edge/mouth of the sword.”

[2:3]  ¹⁸³ tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.

[2:3]  ¹⁸⁴ tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.

[2:3]  ¹⁸⁵ tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).

[2:3]  ¹⁸⁶ tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.

[2:3]  ¹⁸⁷ sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.

[2:10]  ¹⁸⁸ tn Heb “he said to her.”

[2:10]  ¹⁸⁹ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

[2:10]  ¹⁹⁰ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ¹⁹¹ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

[2:10]  ¹⁹² tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ¹⁹³ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

[2:10]  sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.

[2:10]  ¹⁹⁴ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

[42:7]  ¹⁹⁵ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ¹⁹⁶ tn Heb “is kindled.”

[42:7]  ¹⁹⁷ 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.