Ayub 3:2
Konteks3:2 Job spoke up 1 and said:
Ayub 6:1
KonteksAyub 9:1
Konteks9:1 Then Job answered:
Ayub 12:1
Konteks12:1 Then Job answered:
Ayub 16:1
Konteks16:1 Then Job replied:
Ayub 19:1
Konteks19:1 Then Job answered:
Ayub 21:1
Konteks21:1 Then Job answered:
Ayub 23:1
Konteks23:1 Then Job answered:
Ayub 36:1
Konteks
[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).
[36:1] 9 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] 10 tn The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”
