Ayub 12:8-10

12:8 Or speak ¹  to the earth ²  and it will teach you,

or let the fish of the sea declare to you.

12:9 Which of all these ³  does not know

that the hand of the Lord ⁴  has done ⁵  this,

12:10 in whose hand ⁶  is the life ⁷  of every creature

and the breath of all the human race. ⁸ 

Ayub 26:13

26:13 By his breath ⁹  the skies became fair;

his hand pierced the fleeing serpent. ¹⁰ 

[12:8]  ¹ tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).

[12:8]  ² tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).

[12:9]  ³ tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).

[12:9]  ⁴ tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three mss of Kennicott and two of de Rossi have “God.” If this is so the reminiscence of Isaiah 41:20 led the copyist to introduce the tetragrammaton. But one could argue equally that the few mss with “God” were the copyists’ attempt to correct the text in accord with usage elsewhere.

[12:9]  ⁵ sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.

[12:10]  ⁶ tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”

[12:10]  ⁷ tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.

[12:10]  ⁸ tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.”

[26:13]  ⁹ tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.

[26:13]  ¹⁰ sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).