Ayub 11:2

11:2 “Should not this ¹  abundance of words be answered, ² 

or should this ³  talkative man ⁴ 

be vindicated? ⁵ 

Ayub 13:22

13:22 Then call, ⁶  and I will answer,

or I will speak, and you respond to me.

Ayub 13:26

13:26 For you write down ⁷  bitter things against me

and cause me to inherit the sins of my youth. ⁸ 

Ayub 15:31

15:31 Let him not trust in what is worthless, ⁹ 

deceiving himself;

for worthlessness will be his reward. ¹⁰ 

Ayub 17:5

17:5 If a man denounces his friends for personal gain, ¹¹ 

the eyes of his children will fail.

Ayub 19:29

19:29 Fear the sword yourselves,

for wrath ¹²  brings the punishment ¹³  by the sword,

so that you may know

that there is judgment.” ¹⁴ 

Ayub 21:19

21:19 You may say, ¹⁵  ‘God stores up a man’s ¹⁶  punishment for his children!’ ¹⁷ 

Instead let him repay ¹⁸  the man himself ¹⁹ 

so that ²⁰  he may know it!

Ayub 21:30-31

21:30 that the evil man is spared

from the day of his misfortune,

that he is delivered ²¹ 

from the day of God’s wrath?

21:31 No one denounces his conduct to his face;

no one repays him for what ²²  he has done. ²³ 

Ayub 24:12

24:12 From the city the dying ²⁴  groan,

and the wounded ²⁵  cry out for help,

but God charges no one with wrongdoing. ²⁶ 

Ayub 31:2

31:2 What then would be one’s lot from God above,

one’s heritage from the Almighty ²⁷  on high?

Ayub 32:14

32:14 Job ²⁸  has not directed ²⁹  his words to me,

and so I will not reply to him with your arguments. ³⁰ 

Ayub 33:27

33:27 That person sings ³¹  to others, ³²  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ³³ 

Ayub 33:32

33:32 If you have any words, ³⁴  reply to me;

speak, for I want to justify you. ³⁵ 

Ayub 34:11

34:11 For he repays a person for his work, ³⁶ 

and according to the conduct of a person,

he causes the consequences to find him. ³⁷ 

Ayub 34:33

34:33 Is it your opinion ³⁸  that God ³⁹  should recompense it,

because you reject this? ⁴⁰ 

But you must choose, and not I,

so tell us what you know.

Ayub 35:15

35:15 And further, ⁴¹  when you say

that his anger does not punish, ⁴² 

and that he does not know transgression! ⁴³ 

Ayub 40:4

40:4 “Indeed, I am completely unworthy ⁴⁴  – how could I reply to you?

I put ⁴⁵  my hand over my mouth to silence myself. ⁴⁶ 

Ayub 41:11

41:11 (Who has confronted ⁴⁷  me that I should repay? ⁴⁸ 

Everything under heaven belongs to me!) ⁴⁹ 

Ayub 42:10

42:10 So the Lord ⁵⁰  restored what Job had lost ⁵¹  after he prayed for his friends, ⁵²  and the Lord doubled ⁵³  all that had belonged to Job.

[11:2]  ¹ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

[11:2]  tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters.

[11:2]  ² tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

[11:2]  ³ tn The word is supplied here also for clarification.

[11:2]  ⁴ tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

[11:2]  ⁵ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

[13:22]  ⁶ tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.

[13:26]  ⁷ tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).

[13:26]  ⁸ sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.

[15:31]  ⁹ tn The word, although difficult in its form, is “vanity,” i.e., that which is worthless. E. Dhorme (Job, 224) thinks that the form שָׁוְא (shav’) conceals the word שִׁיאוֹ (shi’o, “his stature”). But Dhorme reworks most of the verse. He changes נִתְעָה (nit’ah, “deceived”) to נֵדַע (neda’, “we know”) to arrive at “we know that it is vanity.” The last two words of the verse are then moved to the next. The LXX has “let him not think that he shall endure, for his end shall be vanity.”

[15:31]  ¹⁰ tn This word is found in Job 20:18 with the sense of “trading.” It can mean the exchange of goods or the profit from them. Some commentators change תְמוּרָתוֹ (tÿmurato, “his reward”) because they wish to put it with the next verse as the LXX seems to have done (although the LXX does not represent this). Suggestions include תִּמֹרָתוֹ (timorato, “his palm tree”) and זְמֹרָתוֹ (zÿmorato, “his vine shoot”). A number of writers simply delete all of v. 31. H. H. Rowley (Job [NCBC], 115) suggests the best reading (assuming one were going to make changes) would be, “Let him not trust in his stature, deceiving himself, for it is vanity.” And then put “his palm tree” with the next verse, he thinks that achieves the proper balance.

[17:5]  ¹¹ 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.

[19:29]  ¹² tn The word “wrath” probably refers to divine wrath for the wicked. Many commentators change this word to read “they,” or more precisely, “these things.”

[19:29]  ¹³ tn The word is “iniquities”; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

[19:29]  ¹⁴ tc The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין (shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).

[21:19]  ¹⁵ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

[21:19]  ¹⁶ tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

[21:19]  ¹⁷ tn Heb “his sons.”

[21:19]  ¹⁸ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

[21:19]  ¹⁹ tn The text simply has “let him repay [to] him.”

[21:19]  ²⁰ tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

[21:30]  ²¹ tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.

[21:31]  ²² tn The expression “and he has done” is taken here to mean “what he has done.”

[21:31]  ²³ tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly.

[24:12]  ²⁴ tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (mÿtim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT.

[24:12]  ²⁵ tn Heb “the souls of the wounded,” which here refers to the wounded themselves.

[24:12]  ²⁶ tc The MT has the noun תִּפְלָה (tiflah) which means “folly; tastelessness” (cf. 1:22). The verb, which normally means “to place; to put,” would then be rendered “to impute; to charge.” This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to תְּפִלָּה (tÿfillah, “prayer”), and so then also the verb יָשִׂים (yasim, here “charges”) to יִשְׁמַע (yishma’, “hears”). It reads: “But God does not hear the prayer” – referring to the groans.

[31:2]  ²⁷ tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.

[32:14]  ²⁸ tn Heb “he”; the referent (Job) has been specified in the translation for clarity.

[32:14]  ²⁹ tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.

[32:14]  ³⁰ tn Heb “your words.”

[33:27]  ³¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ³² tn Heb “to men.”

[33:27]  ³³ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[33:32]  ³⁴ tn Heb “if there are words.”

[33:32]  ³⁵ tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

[34:11]  ³⁶ tn Heb “for the work of man, he [= God] repays him.”

[34:11]  ³⁷ tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.

[34:33]  ³⁸ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ³⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ⁴⁰ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

[35:15]  ⁴¹ tn The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).

[35:15]  ⁴² tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).

[35:15]  ⁴³ tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”

[40:4]  ⁴⁴ 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]  ⁴⁵ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁴⁶ tn The words “to silence myself” are supplied in the translation for clarity.

[41:11]  ⁴⁷ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ⁴⁸ sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

[41:11]  ⁴⁹ tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.

[42:10]  ⁵⁰ tn The paragraph begins with the disjunctive vav, “Now as for the Lord, he….”

[42:10]  ⁵¹ sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.

[42:10]  ⁵² tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.

[42:10]  ⁵³ tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).