Ayub 41:18

41:18 Its snorting throws out flashes of light;

its eyes are like the red glow ¹  of dawn.

Ayub 16:16

16:16 my face is reddened ²  because of weeping, ³ 

and on my eyelids there is a deep darkness, ⁴ 

Ayub 28:10

28:10 He has cut out channels ⁵  through the rocks;

his eyes have spotted ⁶  every precious thing.

Ayub 15:12

15:12 Why ⁷  has your heart carried you away, ⁸ 

and why do your eyes flash, ⁹ 

Ayub 7:8

7:8 The eye of him who sees me now will see me no more; ¹⁰ 

your eyes will look for me, but I will be gone. ¹¹ 

Ayub 34:21

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ¹²  steps.

Ayub 16:20

16:20 My intercessor is my friend ¹³ 

as my eyes pour out ¹⁴  tears to God;

Ayub 31:1

Job Vindicates Himself

31:1 “I made a covenant with ¹⁵  my eyes;

how then could I entertain thoughts against a virgin? ¹⁶ 

Ayub 39:29

39:29 From there it spots ¹⁷  its prey, ¹⁸ 

its eyes gaze intently from a distance.

Ayub 24:23

24:23 God ¹⁹  may let them rest in a feeling of security, ²⁰ 

but he is constantly watching ²¹  all their ways. ²² 

Ayub 17:2

17:2 Surely mockery ²³  is with me; ²⁴ 

my eyes must dwell on their hostility. ²⁵ 

Ayub 17:7

17:7 My eyes have grown dim ²⁶  with grief;

my whole frame ²⁷  is but a shadow.

Ayub 29:15

29:15 I was eyes for the blind

and feet for the lame;

Ayub 13:1

Job Pleads His Cause to God ²⁸ 

13:1 “Indeed, my eyes have seen all this, ²⁹ 

my ears have heard and understood it.

Ayub 14:3

14:3 Do you fix your eye ³⁰  on such a one? ³¹ 

And do you bring me ³²  before you for judgment?

Ayub 25:5

25:5 If even the moon is not bright,

and the stars are not pure as far as he is concerned, ³³ 

Ayub 28:21

28:21 For ³⁴  it has been hidden

from the eyes of every living creature,

and from the birds of the sky it has been concealed.

Ayub 24:15

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

thinking, ³⁵  ‘No eye can see me,’

and covers his face with a mask.

Ayub 20:9

20:9 People ³⁶  who had seen him will not see him again,

and the place where he was

will recognize him no longer.

Ayub 10:4

Motivations of God

10:4 “Do you have eyes of flesh, ³⁷ 

or do you see ³⁸  as a human being sees? ³⁹ 

Ayub 17:5

17:5 If a man denounces his friends for personal gain, ⁴⁰ 

the eyes of his children will fail.

Ayub 40:24

40:24 Can anyone catch it by its eyes, ⁴¹ 

or pierce its nose with a snare? ⁴² 

Ayub 3:10

3:10 because it ⁴³  did not shut the doors ⁴⁴  of my mother’s womb on me, ⁴⁵ 

nor did it hide trouble ⁴⁶  from my eyes!

Ayub 7:7

7:7 Remember ⁴⁷  that my life is but a breath,

that ⁴⁸  my eyes will never again ⁴⁹  see happiness.

Ayub 21:20

21:20 Let his own eyes see his destruction; ⁵⁰ 

let him drink of the anger of the Almighty.

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 31:16

31:16 If I have refused to give the poor what they desired, ⁵³ 

or caused the eyes of the widow to fail,

Ayub 31:7

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ⁵⁴ 

or if anything ⁵⁵  has defiled my hands,

Ayub 42:5

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you. ⁵⁶ 

Ayub 20:5

20:5 that the elation of the wicked is brief, ⁵⁷ 

the joy of the godless ⁵⁸  lasts but a moment. ⁵⁹ 

Ayub 41:1

The Description of Leviathan

41:1 (40:25) ⁶⁰  “Can you pull in ⁶¹  Leviathan with a hook,

and tie down ⁶²  its tongue with a rope?

Ayub 11:20

11:20 But the eyes of the wicked fail, ⁶³ 

and escape ⁶⁴  eludes them;

their one hope ⁶⁵  is to breathe their last.” ⁶⁶ 

Ayub 10:18

An Appeal for Relief

10:18 “Why then did you bring me out from the womb?

I should have died ⁶⁷ 

and no eye would have seen me!

Ayub 4:16

4:16 It stands still, ⁶⁸ 

but I cannot recognize ⁶⁹  its appearance;

an image is before my eyes,

and I hear a murmuring voice: ⁷⁰ 

Ayub 16:9

16:9 His ⁷¹  anger has torn me ⁷²  and persecuted ⁷³  me;

he has gnashed at me with his teeth;

my adversary locks ⁷⁴  his eyes on me.

Ayub 27:19

27:19 He goes to bed wealthy, but will do so no more. ⁷⁵ 

When he opens his eyes, it is all gone. ⁷⁶ 

Ayub 22:29

22:29 When people are brought low ⁷⁷  and you say

‘Lift them up!’ ⁷⁸ 

then he will save the downcast; ⁷⁹ 

Ayub 1:15

1:15 and the Sabeans ⁸⁰  swooped down ⁸¹  and carried them all away, and they killed ⁸²  the servants with the sword! ⁸³  And I – only I alone ⁸⁴  – escaped to tell you!”

Ayub 2:12

2:12 But when they gazed intently ⁸⁵  from a distance but did not recognize ⁸⁶  him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. ⁸⁷ 

Ayub 1:17

1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans ⁸⁸  formed three bands and made a raid ⁸⁹  on the camels and carried them all away, and they killed the servants with the sword! ⁹⁰  And I – only I alone – escaped to tell you!”

Ayub 15:15

15:15 If God places no trust in his holy ones, ⁹¹ 

if even the heavens ⁹²  are not pure in his eyes,

Ayub 18:3

18:3 Why should we be regarded as beasts,

and considered stupid ⁹³  in your sight?

Ayub 6:19

6:19 The caravans of Tema ⁹⁴  looked intently ⁹⁵  for these streams; ⁹⁶ 

the traveling merchants ⁹⁷  of Sheba hoped for them.

Ayub 19:15

19:15 My guests ⁹⁸  and my servant girls

consider ⁹⁹  me a stranger;

I am a foreigner ¹⁰⁰  in their eyes.

Ayub 28:23

28:23 God understands the way to it,

and he alone knows its place.

Ayub 37:15

37:15 Do you know how God commands them, ¹⁰¹ 

how he makes lightning flash in his storm cloud? ¹⁰² 

Ayub 3:9

3:9 Let its morning stars ¹⁰³  be darkened;

let it wait ¹⁰⁴  for daylight but find none, ¹⁰⁵ 

nor let it see the first rays ¹⁰⁶  of dawn,

Ayub 28:16

28:16 It cannot be measured out for purchase ¹⁰⁷  with the gold of Ophir,

with precious onyx ¹⁰⁸  or sapphires.

Ayub 19:27

19:27 whom I will see for myself, ¹⁰⁹ 

and whom my own eyes will behold,

and not another. ¹¹⁰ 

My heart ¹¹¹  grows faint within me. ¹¹² 

Ayub 28:7

28:7 a hidden path ¹¹³  no bird of prey knows –

no falcon’s ¹¹⁴  eye has spotted it.

Ayub 35:1

Elihu’s Third Speech ¹¹⁵ 

35:1 Then Elihu answered:

Ayub 21:8

21:8 Their children ¹¹⁶  are firmly established

in their presence, ¹¹⁷ 

their offspring before their eyes.

Ayub 28:6

28:6 a place whose stones are sapphires ¹¹⁸ 

and which contains dust of gold; ¹¹⁹ 

Ayub 27:12

27:12 If you yourselves have all seen this,

Why in the world ¹²⁰  do you continue this meaningless talk? ¹²¹ 

Ayub 28:18-19

28:18 Of coral and jasper no mention will be made;

the price ¹²²  of wisdom is more than pearls. ¹²³ 

28:19 The topaz of Cush ¹²⁴  cannot be compared with it;

it cannot be purchased with pure gold.

Ayub 5:20

5:20 In time of famine ¹²⁵  he will redeem you from death,

and in time of war from the power of the sword. ¹²⁶ 

Ayub 9:24

9:24 If a land ¹²⁷  has been given

into the hand of a wicked man, ¹²⁸ 

he covers ¹²⁹  the faces of its judges; ¹³⁰ 

if it is not he, then who is it? ¹³¹ 

Ayub 20:25

20:25 When he pulls it out ¹³²  and it comes out of his back,

the gleaming point ¹³³  out of his liver,

terrors come over him.

Ayub 28:17

28:17 Neither gold nor crystal ¹³⁴  can be compared with it,

nor can a vase ¹³⁵  of gold match its worth.

Ayub 11:4

11:4 For you have said, ‘My teaching ¹³⁶  is flawless,

and I am pure in your sight.’

Ayub 13:5

13:5 If only you would keep completely silent! ¹³⁷ 

For you, that would be wisdom. ¹³⁸ 

Ayub 15:35

15:35 They conceive ¹³⁹  trouble and bring forth evil;

their belly ¹⁴⁰  prepares deception.”

Ayub 25:6

25:6 how much less a mortal man, who is but a maggot ¹⁴¹  –

a son of man, who is only a worm!”

Ayub 29:19

29:19 My roots reach the water,

and the dew lies on my branches all night long.

Ayub 39:23

39:23 On it the quiver rattles;

the lance and javelin ¹⁴²  flash.

Ayub 4:17

4:17 “Is ¹⁴³  a mortal man ¹⁴⁴  righteous ¹⁴⁵  before ¹⁴⁶  God?

Or a man pure ¹⁴⁷  before his Creator? ¹⁴⁸ 

Ayub 11:11

11:11 For he ¹⁴⁹  knows deceitful ¹⁵⁰  men;

when he sees evil, will he not ¹⁵¹  consider it? ¹⁵² 

Ayub 13:12

13:12 Your maxims ¹⁵³  are proverbs of ashes; ¹⁵⁴ 

your defenses ¹⁵⁵  are defenses of clay. ¹⁵⁶ 

Ayub 21:23

Death Levels Everything

21:23 “One man dies in his full vigor, ¹⁵⁷ 

completely secure and prosperous,

Ayub 25:4

25:4 How then can a human being be righteous before God?

How can one born of a woman be pure? ¹⁵⁸ 

Ayub 34:26

34:26 He strikes them for their wickedness, ¹⁵⁹ 

in a place where people can see, ¹⁶⁰ 

Ayub 36:19

36:19 Would your wealth ¹⁶¹  sustain you,

so that you would not be in distress, ¹⁶² 

even all your mighty efforts? ¹⁶³ 

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ¹⁶⁴  by affliction.

Ayub 37:21

37:21 But now, the sun ¹⁶⁵  cannot be looked at ¹⁶⁶  –

it is bright in the skies –

after a wind passed and swept the clouds away. ¹⁶⁷ 

Ayub 38:16

38:16 Have you gone to the springs that fill the sea, ¹⁶⁸ 

or walked about in the recesses of the deep?

Ayub 41:2

41:2 Can you put a cord through its nose,

or pierce its jaw with a hook?

Ayub 41:7

41:7 Can you fill its hide with harpoons

or its head with fishing spears?

Ayub 10:13

10:13 “But these things ¹⁶⁹  you have concealed in your heart;

I know that this ¹⁷⁰  is with you: ¹⁷¹ 

Ayub 20:26

20:26 Total darkness waits to receive his treasures; ¹⁷² 

a fire which has not been kindled ¹⁷³ 

will consume him

and devour what is left in his tent.

Ayub 38:25

38:25 Who carves out a channel for the heavy rains,

and a path for the rumble of thunder,

Ayub 24:22

24:22 But God ¹⁷⁴  drags off the mighty by his power;

when God ¹⁷⁵  rises up against him, he has no faith in his life. ¹⁷⁶ 

Ayub 34:20

34:20 In a moment they die, in the middle of the night, ¹⁷⁷ 

people ¹⁷⁸  are shaken ¹⁷⁹  and they pass away.

The mighty are removed effortlessly. ¹⁸⁰ 

Ayub 36:7

36:7 He does not take his eyes ¹⁸¹  off the righteous;

but with kings on the throne

he seats the righteous ¹⁸²  and exalts them forever. ¹⁸³ 

[41:18]  ¹ tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.

[16:16]  ² tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”).

[16:16]  ³ sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.

[16:16]  ⁴ sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.

[28:10]  ⁵ tn Or “tunnels.” The word is יְאֹרִים (yÿ’orim), the word for “rivers” and in the singular, the Nile River. Here it refers to tunnels or channels through the rocks.

[28:10]  ⁶ tn Heb “his eye sees.”

[15:12]  ⁷ tn The interrogative מָה (mah) here has the sense of “why?” (see Job 7:21).

[15:12]  ⁸ tn The verb simply means “to take.” The RSV has “carry you away.” E. Dhorme (Job, 212-13) goes further, saying that it implies being unhinged by passion, to be carried away by the passions beyond good sense (pp. 212-13). Pope and Tur-Sinai suggest that the suffix on the verb is datival, and translate it, “What has taken from you your mind?” But the parallelism shows that “your heart” and “your eyes” are subjects.

[15:12]  ⁹ tn Here is another word that occurs only here, and in the absence of a completely convincing suggestion, probably should be left as it is. The verb is רָזַם (razam, “wink, flash”). Targum Job and the Syriac equate it with a verb found in Aramaic and postbiblical Hebrew with the same letters but metathesized – רָמַז (ramaz). It would mean “to make a sign” or “to wink.” Budde, following the LXX probably, has “Why are your eyes lofty?” Others follow an Arabic root meaning “become weak.”

[7:8]  ¹⁰ sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late.

[7:8]  ¹¹ tn This verse is omitted in the LXX and so by several commentators. But the verb שׁוּר (shur, “turn, return”) is so characteristic of Job (10 times) that the verse seems appropriate here.

[34:21]  ¹² tn Heb “his”; the referent (a person) has been specified in the translation for clarity.

[16:20]  ¹³ tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (mÿlitsay re’ay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, rea’). E. Dhorme takes it as “clamor,” from רוּעַ (rua’) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (ro’i). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.

[16:20]  ¹⁴ tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.

[31:1]  ¹⁵ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ¹⁶ tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[39:29]  ¹⁷ tn The word means “search,” but can be used for a wide range of matters, including spying.

[39:29]  ¹⁸ tn Heb “food.”

[24:23]  ¹⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[24:23]  ²⁰ tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

[24:23]  ²¹ tn Heb “his eyes are on.”

[24:23]  ²² sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

[17:2]  ²³ tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).

[17:2]  ²⁴ tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”

[17:2]  ²⁵ tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.

[17:7]  ²⁶ tn See the usage of this verb in Gen 27:1 and Deut 34:7. Usually it is age that causes the failing eyesight, but here it is the grief.

[17:7]  ²⁷ tn The word יְצֻרִים (yÿtsurim), here with a suffix, occurs only here in the Bible. The word is related to יָצַר (yatsar, “to form, fashion”). And so Targum Job has “my forms,” and the Vulgate “my members.” The Syriac uses “thoughts” to reflect יֵצֶר (yetser). Some have followed this to interpret, “all my thoughts have dissolved into shadows.” But the parallel with “eye” would suggest “form.” The plural “my forms, all of them” would refer to the whole body.

[13:1]  ²⁸ sn Chapter 13 records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).

[13:1]  ²⁹ tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”

[14:3]  ³⁰ tn Heb “open the eye on,” an idiom meaning to prepare to judge someone.

[14:3]  ³¹ tn The verse opens with אַף־עַל־זֶה (’af-’al-zeh), meaning “even on such a one!” It is an exclamation of surprise.

[14:3]  ³² tn The text clearly has “me” as the accusative; but many wish to emend it to say “him” (אֹתוֹ, ’oto). But D. J. A. Clines rightly rejects this in view of the way Job is written, often moving back and forth from his own tragedy and others’ tragedies (Job [WBC], 283).

[25:5]  ³³ tn Heb “not pure in his eyes.”

[28:21]  ³⁴ tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).

[24:15]  ³⁵ tn Heb “saying.”

[20:9]  ³⁶ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

[10:4]  ³⁷ tn Here “flesh” is the sign of humanity. The expression “eyes of flesh” means essentially “human eyes,” i.e., the outlook and vision of humans.

[10:4]  ³⁸ sn The verb translated “see” could also include the figurative category of perceive as well. The answer to Job’s question is found in 1 Sam 16:7: “The Lord sees not as a man sees; man looks on the outward appearance, but the Lord looks on the heart.”

[10:4]  ³⁹ sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here.

[17:5]  ⁴⁰ tn Heb “for a portion.” This verse is rather obscure. The words are not that difficult, but the sense of them in this context is. Some take the idea to mean “he denounces his friends for a portion,” and others have a totally different idea of “he invites his friends to share with him.” The former fits the context better, indicating that Job’s friends speak out against him for some personal gain. The second half of the verse then promises that his children will suffer loss for this attempt at gain. The line is surely proverbial. A number of other interpretations can be found in the commentaries.

[40:24]  ⁴¹ tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., NRSV).

[40:24]  ⁴² tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.

[3:10]  ⁴³ tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.

[3:10]  ⁴⁴ sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).

[3:10]  ⁴⁵ tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.

[3:10]  ⁴⁶ tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.

[7:7]  ⁴⁷ sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ⁴⁸ tn The word “that” is supplied in the translation.

[7:7]  ⁴⁹ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[21:20]  ⁵⁰ 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.

[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.

[31:16]  ⁵³ tn Heb “kept the poor from [their] desire.”

[31:7]  ⁵⁴ sn The meaning is “been led by what my eyes see.”

[31:7]  ⁵⁵ tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[42:5]  ⁵⁶ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[20:5]  ⁵⁷ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

[20:5]  ⁵⁸ tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

[20:5]  ⁵⁹ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

[41:1]  ⁶⁰ sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.

[41:1]  ⁶¹ tn The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.

[41:1]  ⁶² tn The verb שָׁקַע (shaqa’) means “to cause to sink,” if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of “to tie; to bind.” If the rope were put around the tongue and jaw, binding tightly would be the sense.

[11:20]  ⁶³ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  ⁶⁴ tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ⁶⁵ tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ⁶⁶ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.

[10:18]  ⁶⁷ tn The two imperfect verbs in this section are used to stress regrets for something which did not happen (see GKC 317 §107.n).

[4:16]  ⁶⁸ tc The LXX has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”

[4:16]  ⁶⁹ tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.

[4:16]  ⁷⁰ sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (dÿmamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”

[16:9]  ⁷¹ tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.

[16:9]  ⁷² sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.

[16:9]  ⁷³ tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).

[16:9]  ⁷⁴ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

[27:19]  ⁷⁵ 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]  ⁷⁶ 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.”

[22:29]  ⁷⁷ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ⁷⁸ 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]  ⁷⁹ tn Or “humble”; Heb “the lowly of eyes.”

[1:15]  ⁸⁰ tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).

[1:15]  sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.

[1:15]  ⁸¹ tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.

[1:15]  ⁸² sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”

[1:15]  ⁸³ tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.

[1:15]  ⁸⁴ tn The pleonasms in the verse emphasize the emotional excitement of the messenger.

[2:12]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn Heb “they tossed dust skyward over their heads.”

[1:17]  ⁸⁸ 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]  ⁸⁹ 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]  ⁹⁰ tn Heb “with the edge/mouth of the sword.”

[15:15]  ⁹¹ tn Eliphaz here reiterates the point made in Job 4:18.

[15:15]  ⁹² sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

[18:3]  ⁹³ tn The verb נִטְמִינוּ (nitminu) has been explained from different roots. Some take it from תָּמֵא (tame’, “to be unclean”), and translate it “Why should we be unclean in your eyes?” Most would connect it to טָמַם (tamam, “to stop up”), meaning “to be stupid” in the Niphal. Another suggestion is to follow the LXX and read from דָּמַם (damam, “to be reduced to silence”). Others take it from דָּמָּה (damah) with a meaning “to be like.” But what is missing is the term of comparison – like what? Various suggestions have been made, but all are simply conjectures.

[6:19]  ⁹⁴ sn Tema is the area of the oasis SE of the head of the Gulf of Aqaba; Sheba is in South Arabia. In Job 1:15 the Sabeans were raiders; here they are traveling merchants.

[6:19]  ⁹⁵ tn The verb נָבַט (navat) means “to gaze intently”; the looking is more intentional, more of a close scrutiny. It forms a fine parallel to the idea of “hope” in the second part. The NIV translates the second verb קִוּוּ (qivvu) as “look in hope.” In the previous verbs the imperfect form was used, expressing what generally happens (so the English present tense was used). Here the verb usage changes to the perfect form. It seems that Job is narrating a typical incident now – they looked, but were disappointed.

[6:19]  ⁹⁶ tn The words “for these streams” are supplied from context to complete the thought and make the connection with the preceding context.

[6:19]  ⁹⁷ tn In Ps 68:24 this word has the meaning of “processions”; here that procession is of traveling merchants forming convoys or caravans.

[19:15]  ⁹⁸ tn The Hebrew גָּרֵי בֵיתִי (gare beti, “the guests of my house”) refers to those who sojourned in my house – not residents, but guests.

[19:15]  ⁹⁹ tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.

[19:15]  ¹⁰⁰ tn This word נָכְרִי (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, גֵּר (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.

[37:15]  ¹⁰¹ tn The verb is בְּשׂוּם (bÿsum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon.

[37:15]  ¹⁰² tn Dhorme reads this “and how his stormcloud makes lightning to flash forth?”

[3:9]  ¹⁰³ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

[3:9]  ¹⁰⁴ tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

[3:9]  ¹⁰⁵ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

[3:9]  ¹⁰⁶ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

[28:16]  ¹⁰⁷ tn The word actually means “weighed,” that is, lifted up on the scale and weighed, in order to purchase.

[28:16]  ¹⁰⁸ tn The exact identification of these stones is uncertain. Many recent English translations, however, have “onyx” and “sapphires.”

[19:27]  ¹⁰⁹ tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ¹¹⁰ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ¹¹¹ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ¹¹² tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[28:7]  ¹¹³ tn The “path” could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word “hidden is supplied in the translation to indicate the mines are “hidden” from sharp-eyed birds of prey above.

[28:7]  ¹¹⁴ sn The kind of bird mentioned here is debated. The LXX has “vulture,” and so some commentaries follow that. The emphasis on the sight favors the view that it is the falcon.

[35:1]  ¹¹⁵ 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).

[21:8]  ¹¹⁶ tn Heb “their seed.”

[21:8]  ¹¹⁷ tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).

[28:6]  ¹¹⁸ tn It is probably best to take “place” in construct to the rest of the colon, with an understood relative clause: “a place, the rocks of which are sapphires.”

[28:6]  sn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli.

[28:6]  ¹¹⁹ sn H. H. Rowley (Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold.

[27:12]  ¹²⁰ tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).

[27:12]  ¹²¹ tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”

[28:18]  ¹²² tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

[28:18]  ¹²³ tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.

[28:19]  ¹²⁴ tn Or “Ethiopia.” In ancient times this referred to the region of the upper Nile, rather than modern Ethiopia (formerly known as Abyssinia).

[5:20]  ¹²⁵ sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.

[5:20]  ¹²⁶ 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.

[9:24]  ¹²⁷ tn Some would render this “earth,” meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.

[9:24]  ¹²⁸ sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.

[9:24]  ¹²⁹ tn The subject of the verb is God. The reasoning goes this way: it is the duty of judges to make sure that justice prevails, that restitution and restoration are carried through; but when the wicked gain control of the land of other people, and the judges are ineffective to stop it, then God must be veiling their eyes.

[9:24]  ¹³⁰ sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.

[9:24]  ¹³¹ tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (’efo’) and הוּא (hu’) to make the smoother reading: “If it is not he, who then is it?”

[20:25]  ¹³² tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.

[20:25]  ¹³³ tn Possibly a reference to lightnings.

[28:17]  ¹³⁴ tn The word is from זָכַךְ (zakhakh, “clear”). It describes a transparent substance, and so “glass” is an appropriate translation. In the ancient world it was precious and so expensive.

[28:17]  ¹³⁵ tc The MT has “vase”; but the versions have a plural here, suggesting jewels of gold.

[11:4]  ¹³⁶ tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.

[13:5]  ¹³⁷ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ¹³⁸ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[15:35]  ¹³⁹ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

[15:35]  ¹⁴⁰ tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

[25:6]  ¹⁴¹ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

[39:23]  ¹⁴² tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).

[4:17]  ¹⁴³ tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 §107.f).

[4:17]  ¹⁴⁴ tn The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.

[4:17]  ¹⁴⁵ tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”

[4:17]  ¹⁴⁶ tn The classification of מִן (min) as a comparative in this verse (NIV, “more righteous than God”; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that – but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].

[4:17]  ¹⁴⁷ sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).

[4:17]  ¹⁴⁸ tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).

[11:11]  ¹⁴⁹ tn The pronoun is emphatic implying that Zophar indicates that God indeed knows Job’s sin even if Job does not.

[11:11]  ¹⁵⁰ tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.”

[11:11]  ¹⁵¹ tn E. Dhorme (Job, 162) reads the prepositional phrase “to him” rather than the negative; he translates the line as “he sees iniquity and observes it closely.”

[11:11]  ¹⁵² tn Some commentators do not take this last clause as a question, but simply as a statement, namely, that when God sees evil he does not need to ponder or consider it – he knows it instantly. In that case it would be a circumstantial clause: “without considering it.” D. J. A. Clines lists quite an array of other interpretations for the line (Job [WBC], 255); for example, “and he is himself unobserved”; taking the word לֹא (lo’) as an emphatic; taking the negative as a noun, “considering them as nothing”; and others that change the verb to “they do not understand it.” But none of these are compelling; they offer no major improvement.

[13:12]  ¹⁵³ tn The word is זִכְרֹנֵיכֶם (zikhronekhem, “your remembrances”). The word זִכָּרֹן (zikkaron) not only can mean the act of remembering, but also what is remembered – what provokes memory or is worth being remembered. In the plural it can mean all the memorabilia, and in this verse all the sayings and teachings. H. H. Rowley (Job [NCBC], 99) suggests that in Job’s speech it could mean “all your memorized sayings.”

[13:12]  ¹⁵⁴ tn The parallelism of “dust” and “ashes” is fairly frequent in scripture. But “proverbs of ashes” is difficult. The genitive is certainly describing the proverbs; it could be classified as a genitive of apposition, proverbs that are/have become ashes. Ashes represent something that at one time may have been useful, but now has been reduced to what is worthless.

[13:12]  ¹⁵⁵ tn There is a division of opinion on the source of this word. Some take it from “answer”, related to Arabic, Aramaic, and Syriac words for “answer,” and so translate it “responses” (JB). Others take it from a word for “back,” with a derived meaning of the “boss” of the shield, and translate it bulwark or “defenses” (NEB, RSV, NIV). The idea of “answers” may fit the parallelism better, but “defenses” can be taken figuratively to refer to verbal defenses.

[13:12]  ¹⁵⁶ sn Any defense made with clay would crumble on impact.

[21:23]  ¹⁵⁷ tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.

[25:4]  ¹⁵⁸ sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

[34:26]  ¹⁵⁹ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ¹⁶⁰ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[36:19]  ¹⁶¹ tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties.

[36:19]  ¹⁶² tn This part has only two words לֹא בְצָר (lo’ bÿtsar, “not in distress”). The negated phrase serves to explain the first colon.

[36:19]  ¹⁶³ tc For the many suggestions and the reasoning here, see the commentaries.

[36:21]  ¹⁶⁴ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”

[37:21]  ¹⁶⁵ 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]  ¹⁶⁶ tn The verb has an indefinite subject, and so should be a passive here.

[37:21]  ¹⁶⁷ 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.

[38:16]  ¹⁶⁸ tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

[10:13]  ¹⁶⁹ sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.

[10:13]  ¹⁷⁰ sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

[10:13]  ¹⁷¹ sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.

[20:26]  ¹⁷² tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ¹⁷³ tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[24:22]  ¹⁷⁴ 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]  ¹⁷⁵ 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]  ¹⁷⁶ 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.

[34:20]  ¹⁷⁷ tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).

[34:20]  ¹⁷⁸ tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.

[34:20]  ¹⁷⁹ tn The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).

[34:20]  ¹⁸⁰ tn Heb “not by hand.” This means without having to use force.

[36:7]  ¹⁸¹ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

[36:7]  ¹⁸² tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

[36:7]  ¹⁸³ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.