Ayub 9:13

9:13 God does not restrain his anger; ¹ 

under him the helpers of Rahab ²  lie crushed. ³ 

Ayub 13:7

13:7 Will you speak wickedly ⁴  on God’s behalf? ⁵ 

Will you speak deceitfully for him?

Ayub 13:11

13:11 Would not his splendor ⁶  terrify ⁷  you

and the fear he inspires ⁸  fall on you?

Ayub 16:21

16:21 and ⁹  he contends with God on behalf of man

as a man ¹⁰  pleads ¹¹  for his friend.

Ayub 25:5

25:5 If even the moon is not bright,

and the stars are not pure as far as he is concerned, ¹² 

Ayub 26:9

26:9 He conceals ¹³  the face of the full moon, ¹⁴ 

shrouding it with his clouds.

Ayub 26:12

26:12 By his power he stills ¹⁵  the sea;

by his wisdom he cut Rahab the great sea monster ¹⁶  to pieces. ¹⁷ 

Ayub 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ¹⁸  of the earth.

[9:13]  ¹ sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).

[9:13]  ² sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.

[9:13]  ³ tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.

[13:7]  ⁴ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ⁵ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[13:11]  ⁶ sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, sÿ’eto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissa’un) in the last verse. They are both from the verb נָשַׂא (nasa’, “to lift up”).

[13:11]  ⁷ tn On this verb in the Piel, see 7:14.

[13:11]  ⁸ tn Heb “His dread”; the suffix is a subjective genitive.

[16:21]  ⁹ tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”

[16:21]  ¹⁰ tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few mss have this reading, it is to be rejected. But see J. Barr, “Some Notes on ‘ben’ in Classical Hebrew,” JSS 23 (1978): 1-22.

[16:21]  ¹¹ tn The verb is supplied from the parallel clause.

[25:5]  ¹² tn Heb “not pure in his eyes.”

[26:9]  ¹³ tn The verb means “to hold; to seize,” here in the sense of shutting up, enshrouding, or concealing.

[26:9]  ¹⁴ tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (kese’, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisse’, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.

[26:12]  ¹⁵ tn The verb רָגַע (raga’) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.

[26:12]  ¹⁶ tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.”

[26:12]  ¹⁷ sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).

[37:3]  ¹⁸ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.