Ayub 38:40

38:40 when they crouch in their dens,

when they wait in ambush in the thicket?

Ayub 29:7

29:7 When I went out to the city gate

and secured my seat in the public square, ¹ 

Ayub 7:13

7:13 If ²  I say, ³  “My bed will comfort me, ⁴ 

my couch will ease ⁵  my complaint,”

Ayub 8:18

8:18 If he is uprooted ⁶  from his place,

then that place ⁷  will disown him, saying, ⁸ 

‘I have never seen you!’

Ayub 27:19

27:19 He goes to bed wealthy, but will do so no more. ⁹ 

When he opens his eyes, it is all gone. ¹⁰ 

Ayub 9:23

9:23 If a scourge brings sudden death, ¹¹ 

he mocks ¹²  at the despair ¹³  of the innocent. ¹⁴ 

Ayub 19:26

19:26 And after my skin has been destroyed, ¹⁵ 

yet in my flesh ¹⁶  I will see God, ¹⁷ 

Ayub 29:24

29:24 If I smiled at them, they hardly believed it; ¹⁸ 

and they did not cause the light of my face to darken. ¹⁹ 

Ayub 36:12

36:12 But if they refuse to listen,

they pass over the river of death, ²⁰ 

and expire without knowledge.

Ayub 38:38

38:38 when the dust hardens ²¹  into a mass,

and the clumps of earth stick together?

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ²² 

Ayub 37:4

37:4 After that a voice roars;

he thunders with an exalted voice,

and he does not hold back his lightning bolts ²³ 

when his voice is heard.

Ayub 39:18

39:18 But as soon as she springs up, ²⁴ 

she laughs at the horse and its rider.

Ayub 19:18

19:18 Even youngsters have scorned me;

when I get up, ²⁵  they scoff at me. ²⁶ 

Ayub 37:17

37:17 You, whose garments are hot

when the earth is still because of the south wind,

Ayub 38:41

38:41 Who prepares prey for the raven,

when its young cry out to God

and wander about ²⁷  for lack of food?

Ayub 34:29

34:29 But if God ²⁸  is quiet, who can condemn ²⁹  him?

If he hides his face, then who can see him?

Yet ³⁰  he is over the individual and the nation alike, ³¹ 

Ayub 5:24

5:24 And ³²  you will know ³³  that your home ³⁴ 

will be secure, ³⁵ 

and when you inspect ³⁶  your domains,

you will not be missing ³⁷  anything.

Ayub 11:10

11:10 If he comes by ³⁸  and confines ³⁹  you ⁴⁰ 

and convenes a court, ⁴¹ 

then who can prevent ⁴²  him?

Ayub 14:10

14:10 But man ⁴³  dies and is powerless; ⁴⁴ 

he expires – and where is he? ⁴⁵ 

Ayub 17:16

17:16 Will ⁴⁶  it ⁴⁷  go down to the barred gates ⁴⁸  of death?

Will ⁴⁹  we descend ⁵⁰  together into the dust?”

Ayub 29:11

Job’s Benevolence

29:11 “As soon as the ear heard these things, ⁵¹  it blessed me, ⁵² 

and when the eye saw them, it bore witness to me,

Ayub 31:14

31:14 then what will I do when God confronts me in judgment; ⁵³ 

when he intervenes, ⁵⁴ 

how will I respond to him?

Ayub 31:26

31:26 if I looked at the sun ⁵⁵  when it was shining,

and the moon advancing as a precious thing,

Ayub 41:25

41:25 When it rises up, the mighty are terrified,

at its thrashing about they withdraw. ⁵⁶ 

Ayub 7:4

7:4 If I lie down, I say, ⁵⁷  ‘When will I arise?’,

and the night stretches on ⁵⁸ 

and I toss and turn restlessly ⁵⁹ 

until the day dawns.

Ayub 9:12

9:12 If he snatches away, ⁶⁰  who can turn him back? ⁶¹ 

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

Ayub 22:23

22:23 If you return to the Almighty, you will be built up; ⁶² 

if you remove wicked behavior far from your tent,

Ayub 3:22

3:22 who rejoice ⁶³  even to jubilation, ⁶⁴ 

and are exultant ⁶⁵  when ⁶⁶  they find the grave? ⁶⁷ 

Ayub 14:9

14:9 at the scent ⁶⁸  of water it will flourish ⁶⁹ 

and put forth ⁷⁰  shoots like a new plant.

Ayub 21:6

21:6 For, when I think ⁷¹  about this, I am terrified ⁷² 

and my body feels a shudder. ⁷³ 

Ayub 22:25

22:25 then the Almighty himself will be your gold, ⁷⁴ 

and the choicest ⁷⁵  silver for you.

Ayub 27:9

27:9 Does God listen to his cry

when distress overtakes him?

Ayub 36:20

36:20 Do not long for the cover of night

to drag people away from their homes. ⁷⁶ 

Ayub 39:3

39:3 They crouch, they bear ⁷⁷  their young,

they bring forth the offspring they have carried. ⁷⁸ 

Ayub 41:18

41:18 Its snorting throws out flashes of light;

its eyes are like the red glow ⁷⁹  of dawn.

Ayub 4:13

4:13 In the troubling thoughts ⁸⁰  of the dreams ⁸¹  in the night

when a deep sleep ⁸²  falls on men,

Ayub 6:17

6:17 When they are scorched, ⁸³  they dry up,

when it is hot, they vanish ⁸⁴  from their place.

Ayub 9:11

9:11 If ⁸⁵  he passes by me, I cannot see ⁸⁶  him, ⁸⁷ 

if he goes by, I cannot perceive him. ⁸⁸ 

Ayub 9:27

9:27 If I say, ⁸⁹  ‘I will ⁹⁰  forget my complaint,

I will change my expression ⁹¹  and be cheerful,’ ⁹² 

Ayub 14:8

14:8 Although its roots may grow old ⁹³  in the ground

and its stump begins to die ⁹⁴  in the soil, ⁹⁵ 

Ayub 14:21

14:21 If ⁹⁶  his sons are honored, ⁹⁷ 

he does not know it; ⁹⁸ 

if they are brought low,

he does not see ⁹⁹  it.

Ayub 17:13

17:13 If ¹⁰⁰  I hope for the grave to be my home,

if I spread out my bed in darkness,

Ayub 19:28

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

since the root of the trouble is found in him!’ ¹⁰¹ 

Ayub 22:28

22:28 Whatever you decide ¹⁰²  on a matter,

it will be established for you,

and light will shine on your ways.

Ayub 27:8

27:8 For what hope does the godless have when he is cut off, ¹⁰³ 

when God takes away his life? ¹⁰⁴ 

Ayub 32:14

32:14 Job ¹⁰⁵  has not directed ¹⁰⁶  his words to me,

and so I will not reply to him with your arguments. ¹⁰⁷ 

Ayub 33:15

33:15 In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

Ayub 36:15

36:15 He delivers the afflicted by ¹⁰⁸  their ¹⁰⁹  afflictions,

he reveals himself to them ¹¹⁰  by their suffering.

Ayub 37:21-22

37:21 But now, the sun ¹¹¹  cannot be looked at ¹¹²  –

it is bright in the skies –

after a wind passed and swept the clouds away. ¹¹³ 

37:22 From the north he comes in golden splendor; ¹¹⁴ 

around God is awesome majesty.

Ayub 38:14

38:14 The earth takes shape like clay under a seal; ¹¹⁵ 

its features ¹¹⁶  are dyed ¹¹⁷  like a garment.

Ayub 5:20

5:20 In time of famine ¹¹⁸  he will redeem you from death,

and in time of war from the power of the sword. ¹¹⁹ 

Ayub 6:5

Complaints Reflect Suffering

6:5 “Does the wild donkey ¹²⁰  bray ¹²¹  when it is near grass? ¹²² 

Or ¹²³  does the ox low near its fodder? ¹²⁴ 

Ayub 14:7

The Inevitability of Death

14:7 “But there is hope for ¹²⁵  a tree: ¹²⁶ 

If it is cut down, it will sprout again,

and its new shoots will not fail.

Ayub 14:14

14:14 If a man dies, will he live again? ¹²⁷ 

All the days of my hard service ¹²⁸  I will wait ¹²⁹ 

until my release comes. ¹³⁰ 

Ayub 21:17

How Often Do the Wicked Suffer?

21:17 “How often ¹³¹  is the lamp of the wicked extinguished?

How often does their ¹³²  misfortune come upon them?

How often does God apportion pain ¹³³  to them ¹³⁴  in his anger?

Ayub 34:28

34:28 so that they caused ¹³⁵  the cry of the poor

to come before him,

so that he hears ¹³⁶  the cry of the needy.

Ayub 36:13

36:13 The godless at heart ¹³⁷  nourish anger, ¹³⁸ 

they do not cry out even when he binds them.

Ayub 39:24

39:24 In excitement and impatience it consumes the ground; ¹³⁹ 

it cannot stand still ¹⁴⁰  when the trumpet is blown.

Ayub 41:26

41:26 Whoever strikes it with a sword ¹⁴¹ 

will have no effect, ¹⁴² 

nor with the spear, arrow, or dart.

Ayub 1:5

1:5 When ¹⁴³  the days of their feasting were finished, ¹⁴⁴  Job would send ¹⁴⁵  for them and sanctify ¹⁴⁶  them; he would get up early ¹⁴⁷  in the morning and offer burnt offerings according to ¹⁴⁸  the number of them all. For Job thought, “Perhaps ¹⁴⁹  my children ¹⁵⁰  have sinned and cursed ¹⁵¹  God in their hearts.” This was Job’s customary practice. ¹⁵² 

Ayub 2:12

2:12 But when they gazed intently ¹⁵³  from a distance but did not recognize ¹⁵⁴  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ¹⁵⁵ 

Ayub 12:4

12:4 I am ¹⁵⁶  a laughingstock ¹⁵⁷  to my friends, ¹⁵⁸ 

I, who called on God and whom he answered ¹⁵⁹  –

a righteous and blameless ¹⁶⁰  man

is a laughingstock!

Ayub 24:22

24:22 But God ¹⁶¹  drags off the mighty by his power;

when God ¹⁶²  rises up against him, he has no faith in his life. ¹⁶³ 

Ayub 29:25

29:25 I chose ¹⁶⁴  the way for them ¹⁶⁵ 

and sat as their chief; ¹⁶⁶ 

I lived like a king among his troops;

I was like one who comforts mourners. ¹⁶⁷ 

[29:7]  ¹ sn In the public square. The area referred to here should not be thought of in terms of modern western dimensions. The wide space, plaza, or public square mentioned here is the open area in the gate complex where legal and business matters were conducted. The area could be as small as a few hundred square feet.

[7:13]  ² 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]  ³ tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself” – “when I think my bed….”

[7:13]  ⁴ 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]  ⁵ 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.

[8:18]  ⁶ tc Ball reads אֵל (’el, “God”) instead of אִם (’im, “if”): “God destroys it” – but there is no reason for this. The idea would be implied in the context. A. B. Davidson rightly points out that who destroys it is not important, but the fact that it is destroyed.

[8:18]  tn The Hebrew has “if one destroys it”; the indefinite subject allows for a passive interpretation. The verb means “swallow” in the Qal, but in the Piel it means “to engulf; to destroy; to ruin” (2:3; 10:8). It could here be rendered “removed from its place” (the place where it is rooted); since the picture is that of complete destruction, “uprooted” would be a good rendering.

[8:18]  ⁷ tn Heb “it”; the referent (“his place” in the preceding line) has been specified in the translation for clarity.

[8:18]  sn The place where the plant once grew will deny ever knowing it. Such is the completeness of the uprooting that there is not a trace left.

[8:18]  ⁸ tn Here “saying” is supplied in the translation.

[27:19]  ⁹ tc The verb is the Niphal יֵאָסֵף (ye’asef), from אָסַף (’asaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It would mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yo’sif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”

[27:19]  ¹⁰ tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”

[9:23]  ¹¹ tc The LXX contains a paraphrase: “for the worthless die, but the righteous are laughed to scorn.”

[9:23]  sn The point of these verses is to show – rather boldly – that God does not distinguish between the innocent and the guilty.

[9:23]  ¹² sn This bold anthropomorphism means that by his treatment of the despair of the innocent, God is in essence mocking them.

[9:23]  ¹³ tn The term מַסַּת (massat), a hapax legomenon, was translated “trial” in the older versions; but it is not from נָסָה (nasah, “to tempt; to test; to try”), but from מָסַס (masas, “to flow”). It is used in the Niphal to speak of the heart “melting” in suffering. So the idea behind this image is that of despair. This is the view that most interpreters adopt; it requires no change of the text whatsoever.

[9:23]  ¹⁴ sn Job uses this word to refute Eliphaz; cf. 4:7.

[19:26]  ¹⁵ tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary.

[19:26]  ¹⁶ tn The Hebrew phrase is “and from my flesh.” This could mean “without my flesh,” i.e., separated from my flesh, or “from my flesh,” i.e., in or with my flesh. The former view is taken by those who think Job’s vindication will come in this life, and who find the idea of a resurrection unlikely to be in Job’s mind. The latter view is taken by those who interpret the preceding line as meaning death and the next verse underscoring that it will be his eye that will see. This would indicate that Job’s faith rises to an unparalleled level at this point.

[19:26]  ¹⁷ tn H. H. Rowley (Job [NCBC], 140) says, “The text of this verse is so difficult, and any convincing reconstruction is so unlikely, that it seems best not to attempt it.” His words have gone unheeded, even by himself, and rightly so. There seem to be two general interpretations, the details of some words notwithstanding. An honest assessment of the evidence would have to provide both interpretations, albeit still arguing for one. Here Job says he will see God. This at the least means that he will witness his vindication, which it seems clear from the other complaints of Job will occur after his death (it is his blood that must be vindicated). But in what way, exactly, Job will see God is not clarified. In this verse the verb that is used is often used of prophetic visions; but in the next verse the plain word for seeing – with his eye – is used. The fulfillment will be more precise than Job may have understood. Rowley does conclude: “Though there is no full grasping of a belief in a worthwhile Afterlife with God, this passage is a notable landmark in the program toward such a belief.” The difficulty is that Job expects to die – he would like to be vindicated in this life, but is resolved that he will die. (1) Some commentators think that vv. 25 and 26 follow the wish for vindication now; (2) others (traditionally) see it as in the next life. Some of the other interpretations that take a different line are less impressive, such as Kissane’s, “did I but see God…were I to behold God”; or L. Waterman’s translation in the English present, making it a mystic vision in which Job already sees that God is his vindicator (“Note on Job 19:23-27: Job’s Triumph of Faith,” JBL 69 [1950]: 379-80).

[29:24]  ¹⁸ tn The connection of this clause with the verse is difficult. The line simply reads: “[if] I would smile at them, they would not believe.” Obviously something has to be supplied to make sense out of this. The view adopted here makes the most sense, namely, that when he smiled at people, they could hardly believe their good fortune. Other interpretations are strained, such as Kissane’s, “If I laughed at them, they believed not,” meaning, people rejected the views that Job laughed at.

[29:24]  ¹⁹ tn The meaning, according to Gordis, is that they did nothing to provoke Job’s displeasure.

[36:12]  ²⁰ tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).

[38:38]  ²¹ tn The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.

[36:11]  ²² tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.

[37:4]  ²³ tn The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.

[39:18]  ²⁴ tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.

[19:18]  ²⁵ sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.

[19:18]  ²⁶ tn The verb דִּבֵּר (dibber) followed by the preposition בּ (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning “to turn one’s back on; to turn aside from.” The argument is rendered weak philologically because it requires a definition “from” for the preposition bet. See among others I. Eitan, “Studies in Hebrew Roots,” JQR 14 (1923-24): 31-52 [especially 38-41].

[38:41]  ²⁷ tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”

[34:29]  ²⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ²⁹ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ³⁰ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ³¹ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[5:24]  ³² sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ³³ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ³⁴ tn Heb “tent.”

[5:24]  ³⁵ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ³⁶ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ³⁷ tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[11:10]  ³⁸ tn The verb יַחֲלֹף (yakhalof) is literally “passes by/through” (NIV “comes along” in the sense of “if it should so happen”). Many accept the emendation to יַחְתֹּף (yakhtof, “he seizes,” cf. Gordis, Driver), but there is not much support for these.

[11:10]  ³⁹ tn The verb is the Hiphil of סָגַר (sagar, “to close; to shut”) and so here in this context it probably means something like “to shut in; to confine.” But this is a difficult meaning, and the sentence is cryptic. E. Dhorme (Job, 162) thinks this word and the next have to be antithetical, and so he suggests from a meaning “to keep confined” the idea of keeping a matter secret; and with the next verb, “to convene an assembly,” he offers “to divulge it.”

[11:10]  ⁴⁰ tn The pronoun “you” is not in the Hebrew text but has been supplied in the translation.

[11:10]  ⁴¹ tn The denominative Hiphil of קָהָל (qahal, “an assembly”) has the idea of “to convene an assembly.” In this context there would be the legal sense of convening a court, i.e., calling Job to account (D. J. A. Clines, Job [WBC], 255). See E. Ullendorff, “The Meaning of QHLT,” VT 12 (1962): 215; he defines the verb also as “argue, rebuke.”

[11:10]  ⁴² tn The verb means “turn him back.” Zophar uses Job’s own words (see 9:12).

[14:10]  ⁴³ tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.

[14:10]  ⁴⁴ tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”

[14:10]  ⁴⁵ tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”

[17:16]  ⁴⁶ sn It is natural to assume that this verse continues the interrogative clause of the preceding verse.

[17:16]  ⁴⁷ 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]  ⁴⁸ 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]  ⁴⁹ tn The conjunction אִם (’im) confirms the interrogative interpretation.

[17:16]  ⁵⁰ 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.

[29:11]  ⁵¹ tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.

[29:11]  ⁵² tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.

[31:14]  ⁵³ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ⁵⁴ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[31:26]  ⁵⁵ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[41:25]  ⁵⁶ tc This verse has created all kinds of problems for the commentators. The first part is workable: “when he raises himself up, the mighty [the gods] are terrified.” The mythological approach would render אֵלִים (’elim) as “gods.” But the last two words, which could be rendered “at the breaking [crashing, or breakers] they fail,” receive much attention. E. Dhorme (Job, 639) suggests “majesty” for “raising up” and “billows” (גַּלִּים, gallim) for אֵלִים (’elim), and gets a better parallelism: “the billows are afraid of his majesty, and the waves draw back.” But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature’s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts “in their dire consternation they are beside themselves.”

[7:4]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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]  ⁶¹ 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).

[22:23]  ⁶² tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [tÿ’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”

[3:22]  ⁶³ tn Here too the form is the participle in apposition “to him who is in misery” in v. 20. It continues the description of those who are destitute and would be delighted to die.

[3:22]  ⁶⁴ tn The Syriac has “and gather themselves together,” possibly reading גִּיל (gil, “rejoicing”) as גַּל (gal, “heap”). Some have tried to emend the text to make the word mean “heap” or “mound,” as in a funerary mound. While one could argue for a heap of stones as a funerary mound, the passage has already spoken of digging a grave, which would be quite different. And while such a change would make a neater parallelism in the verse, there is no reason to force such; the idea of “jubilation” fits the tenor of the whole verse easily enough and there is no reason to change it. A similar expression is found in Hos 9:1, which says, “rejoice not, O Israel, with jubilation.” Here the idea then is that these sufferers would rejoice “to the point of jubilation” at death.

[3:22]  ⁶⁵ tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense.

[3:22]  ⁶⁶ tn The particle could be “when” or “because” in this verse.

[3:22]  ⁶⁷ sn The expression “when they find a grave” means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.

[14:9]  ⁶⁸ tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.

[14:9]  ⁶⁹ tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.

[14:9]  ⁷⁰ tn Heb “and will make.”

[21:6]  ⁷¹ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

[21:6]  ⁷² tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

[21:6]  ⁷³ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

[22:25]  ⁷⁴ tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”

[22:25]  ⁷⁵ tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”

[36:20]  ⁷⁶ tn The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppress,” and for “the night” he has “belonging to you,” meaning “your people.” This reads: “Oppress not them that belong not to you, that your kinsmen may mount up in their place.”

[39:3]  ⁷⁷ tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).

[39:3]  ⁷⁸ tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.

[41:18]  ⁷⁹ tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.

[4:13]  ⁸⁰ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

[4:13]  ⁸¹ tn Heb “visions” of the night.

[4:13]  ⁸² tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

[6:17]  ⁸³ tn The verb יְזֹרְבוּ (yÿzorÿvu, “burnt, scorched”) occurs only here. A good number of interpretations take the root as a by-form of צָרַב (tsarav) which means in the Niphal “to be burnt” (Ezek 21:3). The expression then would mean “in the time they are burnt,” a reference to the scorching heat of the summer (“when the great heat comes”) and the rivers dry up. Qimchi connected it to the Arabic “canal,” and this has led to the suggestion by E. Dhorme (Job, 88) that the root זָרַב (zarav) would mean “to flow.” In the Piel it would be “to cause to flow,” and in the passive “to be made to flow,” or “melt.” This is attractive, but it does require the understanding (or supplying) of “ice/snow” as the subject. G. R. Driver took the same meaning but translated it “when they (the streams) pour down in torrents, they (straightway) die down” (ZAW 65 [1953]: 216-17). Both interpretations capture the sense of the brooks drying up.

[6:17]  ⁸⁴ tn The verb נִדְעֲכוּ (nid’akhu) literally means “they are extinguished” or “they vanish” (cf. 18:5-6; 21:17). The LXX, perhaps confusing the word with the verb יָדַע (yada’, “to know”) has “and it is not known what it was.”

[9:11]  ⁸⁵ tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w.

[9:11]  ⁸⁶ tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.

[9:11]  ⁸⁷ tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).

[9:11]  ⁸⁸ sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

[9:27]  ⁸⁹ 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]  ⁹⁰ 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]  ⁹¹ 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]  ⁹² 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].”

[14:8]  ⁹³ tn The Hiphil of זָקַן (zaqan, “to be old”) is here an internal causative, “to grow old.”

[14:8]  ⁹⁴ tn The Hiphil is here classified as an inchoative Hiphil (see GKC 145 §53.e), for the tree only begins to die. In other words, it appears to be dead, but actually is not completely dead.

[14:8]  ⁹⁵ tn The LXX translates “dust” [soil] with “rock,” probably in light of the earlier illustration of the tree growing in the rocks.

[14:8]  sn Job is thinking here of a tree that dies or decays because of a drought rather than being uprooted, because the next verse will tell how it can revive with water.

[14:21]  ⁹⁶ tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.

[14:21]  ⁹⁷ tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.

[14:21]  ⁹⁸ 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]  ⁹⁹ 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.

[17:13]  ¹⁰⁰ tn The clause begins with אִם (’im) which here has more of the sense of “since.” E. Dhorme (Job, 253) takes a rather rare use of the word to get “Can I hope again” (see also GKC 475 §150.f for the caveat).

[19:28]  ¹⁰¹ 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.

[22:28]  ¹⁰² tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.

[27:8]  ¹⁰³ tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).

[27:8]  ¹⁰⁴ tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.

[32:14]  ¹⁰⁵ tn Heb “he”; the referent (Job) has been specified in the translation for clarity.

[32:14]  ¹⁰⁶ tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.

[32:14]  ¹⁰⁷ tn Heb “your words.”

[36:15]  ¹⁰⁸ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

[36:15]  ¹⁰⁹ tn Heb “his.”

[36:15]  ¹¹⁰ tn Heb “he uncovers their ear.”

[37:21]  ¹¹¹ tn The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same – in his glory one cannot look at him or challenge him.

[37:21]  ¹¹² tn The verb has an indefinite subject, and so should be a passive here.

[37:21]  ¹¹³ tn Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in Syriac. In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the NAB.

[37:22]  ¹¹⁴ 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.

[38:14]  ¹¹⁵ sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.

[38:14]  ¹¹⁶ tn Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.

[38:14]  ¹¹⁷ tc The MT reads “they stand up like a garment” (NASB, NIV) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [NICOT], 497, “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.

[5:20]  ¹¹⁸ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ¹¹⁹ tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.

[6:5]  ¹²⁰ tn There have been suggestions to identify this animal as something other than a wild donkey, but the traditional interpretation has been confirmed (see P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207).

[6:5]  ¹²¹ tn The verb נָהַק (nahaq, “bray”) occurs in Arabic and Aramaic and only in Job 30:7 in Hebrew, where it refers to unfortunate people in the wilderness who utter cries like the hungry wild donkey.

[6:5]  ¹²² sn In this brief section Job indicates that it would be wiser to seek the reason for the crying than to complain of the cry. The wild donkey will bray when it finds no food (see Jer 14:6).

[6:5]  ¹²³ tn The construction forms a double question (אִם...הֲ, ha…’im) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 §150.h).

[6:5]  ¹²⁴ tc The LXX captures the meaning of the verse, but renders it in a more expansive way.

[6:5]  tn This word occurs here and in Isa 30:24. In contrast to the grass that grows on the fields for the wild donkey, this is fodder prepared for the domesticated animals.

[14:7]  ¹²⁵ tn The genitive after the construct is one of advantage – it is hope for the tree.

[14:7]  ¹²⁶ sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?

[14:14]  ¹²⁷ tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.

[14:14]  ¹²⁸ tn See Job 7:1.

[14:14]  ¹²⁹ tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.

[14:14]  ¹³⁰ tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).

[21:17]  ¹³¹ tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.

[21:17]  ¹³² 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]  ¹³³ 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]  ¹³⁴ tn The phrase “to them” is understood and thus is supplied in the translation for clarification.

[34:28]  ¹³⁵ tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.

[34:28]  ¹³⁶ tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.

[36:13]  ¹³⁷ 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]  ¹³⁸ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.

[39:24]  ¹³⁹ tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”

[39:24]  ¹⁴⁰ tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”

[41:26]  ¹⁴¹ tn This is the clearest reading, following A. B. Davidson, Job, 285. The versions took different readings of the construction.

[41:26]  ¹⁴² tn The verb קוּם (qum, “stand”) with בְּלִי (bÿli, “not”) has the sense of “does not hold firm,” or “gives way.”

[1:5]  ¹⁴³ 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]  ¹⁴⁴ 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]  ¹⁴⁵ 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]  ¹⁴⁶ tn Or “purify.”

[1:5]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ 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]  ¹⁵⁰ 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]  ¹⁵¹ 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]  ¹⁵² tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

[2:12]  ¹⁵³ tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.

[2:12]  ¹⁵⁴ tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.

[2:12]  ¹⁵⁵ tn Heb “they tossed dust skyward over their heads.”

[12:4]  ¹⁵⁶ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ¹⁵⁷ tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ¹⁵⁸ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ¹⁵⁹ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ¹⁶⁰ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[24:22]  ¹⁶¹ tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.

[24:22]  ¹⁶² tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.

[24:22]  ¹⁶³ tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.

[29:25]  ¹⁶⁴ tn All of these imperfects describe what Job used to do, and so they all fit the category of customary imperfect.

[29:25]  ¹⁶⁵ tn Heb “their way.”

[29:25]  ¹⁶⁶ tn The text simply has “and I sat [as their] head.” The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.

[29:25]  ¹⁶⁷ tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” (ZAW 20 [1900]: 163). The two key words in the MT are אֲבֵלִים יְנַחֵם (’avelim yÿnakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (’ovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.