Ayub 23:3-7

23:3 O that I knew ¹  where I might find him, ² 

that I could come ³  to his place of residence! ⁴ 

23:4 I would lay out my case ⁵  before him

and fill my mouth with arguments.

23:5 I would know with what words ⁶  he would answer me,

and understand what he would say to me.

23:6 Would he contend ⁷  with me with great power?

No, he would only pay attention to me. ⁸ 

23:7 There ⁹  an upright person

could present his case ¹⁰  before him,

and I would be delivered forever from my judge.

Ayub 31:35

Job’s Appeal

31:35 “If only I had ¹¹  someone to hear me!

Here is my signature – ¹² 

let the Almighty answer me!

If only I had an indictment ¹³ 

that my accuser had written. ¹⁴ 

Ayub 33:6-18

33:6 Look, I am just like you in relation to God;

I too have been molded ¹⁵  from clay.

33:7 Therefore no fear of me should terrify you,

nor should my pressure ¹⁶  be heavy on you. ¹⁷ 

Elihu Rejects Job’s Plea of Innocence

33:8 “Indeed, you have said in my hearing ¹⁸ 

(I heard the sound of the words!):

33:9 ¹⁹ ‘I am pure, without transgression;

I am clean ²⁰  and have no iniquity.

33:10 ²¹ Yet God ²²  finds occasions ²³  with me;

he regards me as his enemy!

33:11 ²⁴ He puts my feet in shackles;

he watches closely all my paths.’

33:12 Now in this, you are not right – I answer you, ²⁵ 

for God is greater than a human being. ²⁶ 

33:13 Why do you contend against him,

that he does not answer all a person’s ²⁷  words?

Elihu Disagrees With Job’s View of God

33:14 “For God speaks, the first time in one way,

the second time in another,

though a person does not perceive ²⁸  it.

33:15 In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

33:16 Then he gives a revelation ²⁹  to people,

and terrifies them with warnings, ³⁰ 

33:17 to turn a person from his sin, ³¹ 

and to cover a person’s pride. ³² 

33:18 He spares a person’s life from corruption, ³³ 

his very life from crossing over ³⁴  the river.

Ayub 38:1-2

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ³⁵ 

38:1 Then the Lord answered Job out of the whirlwind: ³⁶ 

38:2 “Who is this ³⁷  who darkens counsel ³⁸ 

with words without knowledge?

Ayub 40:1-5

Job’s Reply to God’s Challenge

40:1 Then the Lord answered Job:

40:2 “Will the one who contends ³⁹  with the Almighty correct him? ⁴⁰ 

Let the person who accuses God give him an answer!”

40:3 Then Job answered the Lord:

40:4 “Indeed, I am completely unworthy ⁴¹  – how could I reply to you?

I put ⁴²  my hand over my mouth to silence myself. ⁴³ 

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ⁴⁴ 

Ayub 40:8

40:8 Would you indeed annul ⁴⁵  my justice?

Would you declare me guilty so that you might be right?

Ayub 42:7

VII. The Epilogue (42:7-17)

42:7 After the Lord had spoken these things to Job, he ⁴⁶  said to Eliphaz the Temanite, “My anger is stirred up ⁴⁷  against you and your two friends, because you have not spoken about me what is right, ⁴⁸  as my servant Job has.

[23:3]  ¹ tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”

[23:3]  ² tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”

[23:3]  sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”

[23:3]  ³ tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.

[23:3]  ⁴ tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.

[23:4]  ⁵ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[23:5]  ⁶ tn Heb “the words he would answer me.”

[23:6]  ⁷ tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting – would God contend with all his power?

[23:6]  ⁸ tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.

[23:7]  ⁹ tn The adverb “there” has the sense of “then” – there in the future.

[23:7]  ¹⁰ tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

[31:35]  ¹¹ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

[31:35]  ¹² tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

[31:35]  ¹³ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

[31:35]  ¹⁴ tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).

[33:6]  ¹⁵ tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.

[33:7]  ¹⁶ tc The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The LXX has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.

[33:7]  ¹⁷ tn See Job 9:34 and 13:21.

[33:8]  ¹⁸ tn Heb “in my ears.”

[33:9]  ¹⁹ sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.

[33:9]  ²⁰ tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”

[33:10]  ²¹ sn See Job 10:13ff.; 19:6ff.; and 13:24.

[33:10]  ²² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:10]  ²³ tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4 – with metathesis – meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by NAB, NASB.

[33:11]  ²⁴ sn See Job 13:27.

[33:12]  ²⁵ tn The meaning of this verb is “this is my answer to you.”

[33:12]  ²⁶ tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.

[33:13]  ²⁷ tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.

[33:14]  ²⁸ tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.

[33:16]  ²⁹ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

[33:16]  ³⁰ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

[33:17]  ³¹ tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”

[33:17]  ³² tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.

[33:18]  ³³ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ³⁴ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

[38:1]  ³⁵ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ³⁶ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

[38:2]  ³⁷ tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).

[38:2]  ³⁸ sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”

[40:2]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁴³ tn The words “to silence myself” are supplied in the translation for clarity.

[40:5]  ⁴⁴ tn Heb “I will not add.”

[40:8]  ⁴⁵ 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.

[42:7]  ⁴⁶ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ⁴⁷ tn Heb “is kindled.”

[42:7]  ⁴⁸ tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.