Ayub 41:15

41:15 Its back ¹  has rows of shields,

shut up closely ²  together as with a seal;

Ayub 5:16

5:16 Thus the poor have hope,

and iniquity ³  shuts its mouth. ⁴ 

Ayub 6:6

6:6 Can food that is tasteless ⁵  be eaten without salt?

Or is there any taste in the white ⁶  of an egg?

Ayub 6:12

6:12 Is my strength like that of stones? ⁷ 

or is my flesh made of bronze?

Ayub 6:16

6:16 They ⁸  are dark ⁹  because of ice;

snow is piled ¹⁰  up over them. ¹¹ 

Ayub 6:27

6:27 Yes, you would gamble ¹²  for the fatherless,

and auction off ¹³  your friend.

Ayub 15:8

15:8 Do you listen in on God’s secret council? ¹⁴ 

Do you limit ¹⁵  wisdom to yourself?

Ayub 16:14

16:14 He breaks through against me, time and time again; ¹⁶ 

he rushes ¹⁷  against me like a warrior.

Ayub 21:34

21:34 So how can you console me with your futile words?

Nothing is left of your answers but deception!” ¹⁸ 

Ayub 31:31

31:31 if ¹⁹  the members of my household ²⁰  have never said, ²¹ 

‘If only there were ²²  someone

who has not been satisfied from Job’s ²³  meat!’ –

Ayub 34:3

34:3 For the ear assesses ²⁴  words

as the mouth ²⁵  tastes food.

Ayub 34:23

34:23 For he does not still consider a person, ²⁶ 

that he should come before God in judgment.

Ayub 36:28

36:28 which the clouds pour down

and shower on humankind abundantly.

Ayub 37:18

37:18 will you, with him, spread out ²⁷  the clouds,

solid as a mirror of molten metal?

Ayub 38:10

38:10 when I prescribed ²⁸  its limits,

and set ²⁹  in place its bolts and doors,

Ayub 38:18

38:18 Have you considered the vast expanses of the earth?

Tell me, if you know it all!

Ayub 3:11

Job Wishes He Had Died at Birth ³⁰ 

3:11 “Why did I not ³¹  die ³²  at birth, ³³ 

and why did I not expire

as ³⁴  I came out of the womb?

Ayub 5:11

5:11 he sets ³⁵  the lowly ³⁶  on high,

that those who mourn ³⁷  are raised ³⁸  to safety.

Ayub 6:25

6:25 How painful ³⁹  are honest words!

But ⁴⁰  what does your reproof ⁴¹  prove? ⁴² 

Ayub 12:9

12:9 Which of all these ⁴³  does not know

that the hand of the Lord ⁴⁴  has done ⁴⁵  this,

Ayub 14:8

14:8 Although its roots may grow old ⁴⁶  in the ground

and its stump begins to die ⁴⁷  in the soil, ⁴⁸ 

Ayub 15:9

15:9 What do you know that we don’t know?

What do you understand that we don’t understand? ⁴⁹ 

Ayub 19:5

19:5 If indeed ⁵⁰  you would exalt yourselves ⁵¹  above me

and plead my disgrace against me, ⁵² 

Ayub 21:12

21:12 They sing ⁵³  to the accompaniment of tambourine and harp,

and make merry to the sound of the flute.

Ayub 21:20

21:20 Let his own eyes see his destruction; ⁵⁴ 

let him drink of the anger of the Almighty.

Ayub 22:14

22:14 Thick clouds are a veil for him, so he does not see us, ⁵⁵ 

as he goes back and forth

in the vault ⁵⁶  of heaven.’ ⁵⁷ 

Ayub 22:24

22:24 and throw ⁵⁸  your gold ⁵⁹  in the dust –

your gold ⁶⁰  of Ophir

among the rocks in the ravines –

Ayub 25:3

25:3 Can his armies be numbered? ⁶¹ 

On whom does his light ⁶²  not rise?

Ayub 28:24

28:24 For he looks to the ends of the earth

and observes everything under the heavens.

Ayub 29:6-7

29:6 when my steps ⁶³  were bathed ⁶⁴  with butter ⁶⁵ 

and the rock poured out for me streams of olive oil! ⁶⁶ 

29:7 When I went out to the city gate

and secured my seat in the public square, ⁶⁷ 

Ayub 36:24

36:24 Remember to extol ⁶⁸  his work,

which people have praised in song.

Ayub 38:6

38:6 On what ⁶⁹  were its bases ⁷⁰  set,

or who laid its cornerstone –

Ayub 38:8

38:8 “Who shut up ⁷¹  the sea with doors

when it burst forth, ⁷²  coming out of the womb,

Ayub 38:16

38:16 Have you gone to the springs that fill the sea, ⁷³ 

or walked about in the recesses of the deep?

Ayub 39:27

39:27 Is it at your command ⁷⁴  that the eagle soars,

and builds its nest on high?

Ayub 40:11

40:11 Scatter abroad ⁷⁵  the abundance ⁷⁶  of your anger.

Look at every proud man ⁷⁷  and bring him low;

Ayub 12:3

12:3 I also have understanding ⁷⁸  as well as you;

I am not inferior to you. ⁷⁹ 

Who does not know such things as these? ⁸⁰ 

Ayub 36:18

36:18 Be careful that ⁸¹  no one entices you with riches;

do not let a large bribe ⁸²  turn you aside.

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 ⁸³ 

when his voice is heard.

Ayub 38:37

38:37 Who by wisdom can count the clouds,

and who can tip over ⁸⁴  the water jars of heaven,

[41:15]  ¹ tc The MT has גַּאֲוָה (ga’avah, “his pride”), but the LXX, Aquila, and the Vulgate all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”

[41:15]  ² tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard.

[5:16]  ³ tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).

[5:16]  ⁴ tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.

[6:6]  ⁵ tn Heb “a tasteless thing”; the word “food” is supplied from the context.

[6:6]  ⁶ tn Some commentators are not satisfied with the translation “white of an egg”; they prefer something connected to “slime of purslane” (H. H. Rowley, Job [NCBC], 59; cf. NRSV “juice of mallows”). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning “white of the egg” comes from the rabbinic interpretation of “slime of the yolk.” Others carry the idea further and interpret it to mean “saliva of dreams” or after the LXX “in dream words.” H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.

[6:12]  ⁷ sn The questions imply negative answers. Job is saying that it would take great strength to hold up under these afflictions, but he is only flesh and bone. The sufferings have almost completely overwhelmed him. To endure all of this to the end he would need a strength he does not have.

[6:16]  ⁸ tn The article on the participle joins this statement to the preceding noun; it can have the sense of “they” or “which.” The parallel sense then can be continued with a finite verb (see GKC 404 §126.b).

[6:16]  ⁹ tn The participle הַקֹּדְרים (haqqodÿrim), often rendered “which are black,” would better be translated “dark,” for it refers to the turbid waters filled with melting ice or melting snow, or to the frozen surface of the water, but not waters that are muddied. The versions failed to note that this referred to the waters introduced in v. 15.

[6:16]  ¹⁰ tn The verb יִתְעַלֶּם (yit’allem) has been translated “is hid” or “hides itself.” But this does not work easily in the sentence with the preposition “upon them.” Torczyner suggested “pile up” from an Aramaic root עֲלַם (’alam), and E. Dhorme (Job, 87) defends it without changing the text, contending that the form we have was chosen for alliterative value with the prepositional phrase before it.

[6:16]  ¹¹ tn The LXX paraphrases the whole verse: “They who used to reverence me now come against me like snow or congealed ice.”

[6:27]  ¹² tn The word “lots” is not in the text; the verb is simply תַּפִּילוּ (tappilu, “you cast”). But the word “lots” is also omitted in 1 Sam 14:42. Some commentators follow the LXX and repoint the word and divide the object of the preposition to read “and fall upon the blameless one.” Fohrer deletes the verse. Peake transfers it to come after v. 23. Even though it does not follow quite as well here, it nonetheless makes sense as a strong invective against their lack of sympathy, and the lack of connection could be the result of emotional speech. He is saying they are the kind of people who would cast lots over the child of a debtor, who, after the death of the father, would be sold to slavery.

[6:27]  ¹³ tn The verb תִכְרוּ (tikhru) is from כָּרָה (karah), which is found in 40:30 with עַל (’al), to mean “to speculate” on an object. The form is usually taken to mean “to barter for,” which would be an expression showing great callousness to a friend (NIV). NEB has “hurl yourselves,” perhaps following the LXX “rush against.” but G. R. Driver thinks that meaning is very precarious. As for the translation, “to speculate about [or “over”] a friend” could be understood to mean “engage in speculation concerning,” so the translation “auction off” has been used instead.

[15:8]  ¹⁴ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30,31). Job seemed to them to claim to have access to the mind of God.

[15:8]  ¹⁵ tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.”

[16:14]  ¹⁶ tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”

[16:14]  ¹⁷ tn Heb “runs.”

[21:34]  ¹⁸ tn The word מָעַל (ma’al) is used for “treachery; deception; fraud.” Here Job is saying that their way of interpreting reality is dangerously unfaithful.

[31:31]  ¹⁹ tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ²⁰ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ²¹ 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]  ²² tn The optative is again expressed with “who will give?”

[31:31]  ²³ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[34:3]  ²⁴ tn Or “examines; tests; tries; discerns.”

[34:3]  ²⁵ tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.

[34:23]  ²⁶ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[37:18]  ²⁷ tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below.

[38:10]  ²⁸ tc The MT has “and I broke,” which cannot mean “set, prescribed” or the like. The LXX and the Vulgate have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).

[38:10]  ²⁹ tn Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.

[3:11]  ³⁰ sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.

[3:11]  ³¹ tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).

[3:11]  ³² tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.

[3:11]  ³³ tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.

[3:11]  ³⁴ tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”

[5:11]  ³⁵ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ³⁶ tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ³⁷ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ³⁸ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[6:25]  ³⁹ tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).

[6:25]  ⁴⁰ tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).

[6:25]  ⁴¹ tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”

[6:25]  ⁴² tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.

[12:9]  ⁴³ tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).

[12:9]  ⁴⁴ tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three mss of Kennicott and two of de Rossi have “God.” If this is so the reminiscence of Isaiah 41:20 led the copyist to introduce the tetragrammaton. But one could argue equally that the few mss with “God” were the copyists’ attempt to correct the text in accord with usage elsewhere.

[12:9]  ⁴⁵ sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.

[14:8]  ⁴⁶ tn The Hiphil of זָקַן (zaqan, “to be old”) is here an internal causative, “to grow old.”

[14:8]  ⁴⁷ 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]  ⁴⁸ 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.

[15:9]  ⁴⁹ tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11.

[19:5]  ⁵⁰ tn The introductory particles repeat אָמְנָם (’amnam, “indeed”) but now with אִם (’im, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.

[19:5]  ⁵¹ tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does).

[19:5]  ⁵² sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.

[21:12]  ⁵³ tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”

[21:20]  ⁵⁴ tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.

[22:14]  ⁵⁵ tn Heb “and he does not see.” The implied object is “us.”

[22:14]  ⁵⁶ sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

[22:14]  ⁵⁷ sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.

[22:24]  ⁵⁸ tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (vÿshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.

[22:24]  tn Heb “place.”

[22:24]  ⁵⁹ tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (bÿtsur, “in the rock”).

[22:24]  ⁶⁰ tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.

[25:3]  ⁶¹ tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

[25:3]  ⁶² tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

[29:6]  ⁶³ tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life.

[29:6]  ⁶⁴ tn The Hebrew word means “to wash; to bathe”; here it is the infinitive construct in a temporal clause, “my steps” being the genitive: “in the washing of my steps in butter.”

[29:6]  ⁶⁵ tn Again, as in Job 21:17, “curds.”

[29:6]  ⁶⁶ tn The MT reads literally, “and the rock was poured out [passive participle] for me as streams of oil.” There are some who delete the word “rock” to shorten the line because it seems out of place. But olive trees thrive in rocky soil, and the oil presses are cut into the rock; it is possible that by metonymy all this is intended here (H. H. Rowley, Job [NCBC], 186).

[29:7]  ⁶⁷ 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.

[36:24]  ⁶⁸ tn The expression is “that you extol,” serving as an object of the verb.

[38:6]  ⁶⁹ tn For the interrogative serving as a genitive, see GKC 442 §136.b.

[38:6]  ⁷⁰ sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).

[38:8]  ⁷¹ tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.

[38:8]  ⁷² tn The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.

[38:16]  ⁷³ tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

[39:27]  ⁷⁴ tn Heb “your mouth.”

[40:11]  ⁷⁵ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ⁷⁶ tn Heb “the overflowings.”

[40:11]  ⁷⁷ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

[12:3]  ⁷⁸ tn The word is literally “heart,” meaning a mind or understanding.

[12:3]  ⁷⁹ tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding.

[12:3]  ⁸⁰ tn Heb “With whom are not such things as these?” The point is that everyone knows the things that these friends have been saying – they are commonplace.

[36:18]  ⁸¹ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ⁸² tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[37:4]  ⁸³ 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.

[38:37]  ⁸⁴ tn The word actually means “to cause to lie down.”