Ayub 40:1-14
Konteks40:1 Then the Lord answered Job:
40:2 “Will the one who contends 1 with the Almighty correct him? 2
Let the person who accuses God give him an answer!”
40:3 Then Job answered the Lord:
40:4 “Indeed, I am completely unworthy 3 – how could I reply to you?
I put 4 my hand over my mouth to silence myself. 5
40:5 I have spoken once, but I cannot answer;
twice, but I will say no more.” 6
40:6 Then the Lord answered Job from the whirlwind:
40:7 “Get ready for a difficult task 8 like a man.
I will question you and you will inform me!
40:8 Would you indeed annul 9 my justice?
Would you declare me guilty so that you might be right?
40:9 Do you have an arm as powerful as God’s, 10
and can you thunder with a voice like his?
40:10 Adorn yourself, then, with majesty and excellency,
and clothe yourself with glory and honor!
40:11 Scatter abroad 11 the abundance 12 of your anger.
Look at every proud man 13 and bring him low;
40:12 Look at every proud man and abase him;
crush the wicked on the spot! 14
40:13 Hide them in the dust 15 together,
imprison 16 them 17 in the grave. 18
40:14 Then I myself will acknowledge 19 to you
that your own right hand can save you. 20
[40:2] 1 tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.”
[40:2] 2 tn The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the MT. Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the MT could be read as “to correct; to instruct.”
[40:4] 3 tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.
[40:4] 4 tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.
[40:4] 5 tn The words “to silence myself” are supplied in the translation for clarity.
[40:5] 6 tn Heb “I will not add.”
[40:6] 7 sn The speech can be divided into three parts: the invitation to Job to assume the throne and rule the world (40:7-14), the description of Behemoth (40:15-24), and the description of Leviathan (41:1-34).
[40:7] 8 tn See note on “task” in 38:3.
[40:8] 9 tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.
[40:9] 10 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.
[40:11] 11 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] 12 tn Heb “the overflowings.”
[40:11] 13 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.
[40:12] 14 tn The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).
[40:13] 15 tn The word “dust” can mean “ground” here, or more likely, “grave.”
[40:13] 16 tn The verb חָבַשׁ (khavash) means “to bind.” In Arabic the word means “to bind” in the sense of “to imprison,” and that fits here.
[40:13] 17 tn Heb “their faces.”
[40:13] 18 tn The word is “secret place,” the place where he is to hide them, i.e., the grave. The text uses the word “secret place” as a metonymy for the grave.
[40:14] 19 tn The verb is usually translated “praise,” but with the sense of a public declaration or acknowledgment. It is from יָדָה (yadah, in the Hiphil, as here, “give thanks, laud”).
[40:14] 20 tn The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”
