Ayub 13:7-8

13:7 Will you speak wickedly ¹  on God’s behalf? ² 

Will you speak deceitfully for him?

13:8 Will you show him partiality? ³ 

Will you argue the case ⁴  for God?

Ayub 20:15

20:15 The wealth that he consumed ⁵  he vomits up,

God will make him throw it out ⁶  of his stomach.

Ayub 21:22

21:22 Can anyone teach ⁷  God knowledge,

since ⁸  he judges those that are on high? ⁹ 

Ayub 23:16

23:16 Indeed, God has made my heart faint; ¹⁰ 

the Almighty has terrified me.

Ayub 33:4

33:4 The Spirit of God has made me,

and the breath of the Almighty gives me life. ¹¹ 

Ayub 35:2

35:2 “Do you think this to be ¹²  just:

when ¹³  you say, ‘My right before God.’ ¹⁴ 

Ayub 41:25

41:25 When it rises up, the mighty are terrified,

at its thrashing about they withdraw. ¹⁵ 

Ayub 8:3

8:3 Does God pervert ¹⁶  justice? ¹⁷ 

Or does the Almighty pervert ¹⁸  what is right?

Ayub 8:5

8:5 But ¹⁹  if you will look ²⁰  to God,

and make your supplication ²¹  to the Almighty,

Ayub 8:13

8:13 Such is the destiny ²²  of all who forget God;

the hope of the godless ²³  perishes,

Ayub 15:4

15:4 But you even break off ²⁴  piety, ²⁵ 

and hinder ²⁶  meditation ²⁷  before God.

Ayub 15:11

15:11 Are God’s consolations ²⁸  too trivial for you; ²⁹ 

or a word spoken ³⁰  in gentleness to you?

Ayub 15:13

15:13 when you turn your rage ³¹  against God

and allow such words to escape ³²  from your mouth?

Ayub 15:25

15:25 for he stretches out his hand against God, ³³ 

and vaunts himself ³⁴  against the Almighty,

Ayub 16:11

16:11 God abandons me to evil ³⁵  men, ³⁶ 

and throws ³⁷  me into the hands of wicked men.

Ayub 19:22

19:22 Why do you pursue me like God does? ³⁸ 

Will you never be satiated with my flesh? ³⁹ 

Ayub 20:29

20:29 Such is the lot God allots the wicked,

and the heritage of his appointment ⁴⁰  from God.”

Ayub 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ⁴¹  know your ways. ⁴² 

Ayub 22:2

22:2 “Is it to God that a strong man is of benefit?

Is it to him that even a wise man is profitable? ⁴³ 

Ayub 22:13

22:13 But you have said, ‘What does God know?

Does he judge through such deep darkness? ⁴⁴ 

Ayub 22:17

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ⁴⁵ 

Ayub 27:2

27:2 “As surely as God lives, ⁴⁶  who has denied me justice, ⁴⁷ 

the Almighty, who has made my life bitter ⁴⁸  –

Ayub 27:9

27:9 Does God listen to his cry

when distress overtakes him?

Ayub 31:23

31:23 For the calamity from God was a terror to me, ⁴⁹ 

and by reason of his majesty ⁵⁰  I was powerless.

Ayub 31:28

31:28 then this ⁵¹  also would be iniquity to be judged, ⁵² 

for I would have been false ⁵³  to God above.

Ayub 32:13

32:13 So do not say, ⁵⁴  ‘We have found wisdom!

God will refute ⁵⁵  him, not man!’

Ayub 33:6

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

I too have been molded ⁵⁶  from clay.

Ayub 33:14

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 ⁵⁷  it.

Ayub 34:5

34:5 For Job says, ‘I am innocent, ⁵⁸ 

but God turns away my right.

Ayub 34:31

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ⁵⁹ 

but I will not act wrongly any more.

Ayub 35:13

35:13 Surely it is an empty cry ⁶⁰  – God does not hear it;

the Almighty does not take notice of it.

Ayub 36:5

36:5 Indeed, God is mighty; and he does not despise people, ⁶¹ 

he ⁶²  is mighty, and firm ⁶³  in his intent. ⁶⁴ 

Ayub 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ⁶⁵  like him?

Ayub 37:5

37:5 God thunders with his voice in marvelous ways; ⁶⁶ 

he does great things beyond our understanding. ⁶⁷ 

Ayub 37:10

37:10 The breath of God produces ice,

and the breadth of the waters freeze solid.

Ayub 37:14

37:14 “Pay attention to this, Job!

Stand still and consider the wonders God works.

Ayub 40:9

40:9 Do you have an arm as powerful as God’s, ⁶⁸ 

and can you thunder with a voice like his?

Ayub 40:19

40:19 It ranks first among the works of God, ⁶⁹ 

the One who made it

has furnished it with a sword. ⁷⁰ 

Ayub 5:8

Blessings for the One Who Seeks God ⁷¹ 

5:8 “But ⁷²  as for me, ⁷³  I would seek ⁷⁴  God, ⁷⁵ 

and to God ⁷⁶  I would set forth my case. ⁷⁷ 

Ayub 8:20

8:20 “Surely, God does not reject a blameless man, ⁷⁸ 

nor does he grasp the hand ⁷⁹ 

of the evildoers.

Ayub 9:2

9:2 “Truly, ⁸⁰  I know that this is so.

But how ⁸¹  can a human ⁸²  be just before ⁸³  God? ⁸⁴ 

Ayub 12:6

12:6 But ⁸⁵  the tents of robbers are peaceful,

and those who provoke God are confident ⁸⁶  –

who carry their god in their hands. ⁸⁷ 

Ayub 13:3

13:3 But I wish to speak ⁸⁸  to the Almighty, ⁸⁹ 

and I desire to argue ⁹⁰  my case ⁹¹  with God.

Ayub 13:20

13:20 Only in two things spare me, ⁹²  O God, ⁹³ 

and then I will not hide from your face:

Ayub 18:21

18:21 ‘Surely such is the residence ⁹⁴  of an evil man;

and this is the place of one who has not known God.’” ⁹⁵ 

Ayub 25:4

25:4 How then can a human being be righteous before God?

How can one born of a woman be pure? ⁹⁶ 

Ayub 27:11

27:11 I will teach you ⁹⁷  about the power ⁹⁸  of God;

What is on the Almighty’s mind ⁹⁹  I will not conceal.

Ayub 27:13

27:13 This is the portion of the wicked man

allotted by God, ¹⁰⁰ 

the inheritance that evildoers receive

from the Almighty.

Ayub 31:14

31:14 then what will I do when God confronts me in judgment; ¹⁰¹ 

when he intervenes, ¹⁰² 

how will I respond to him?

Ayub 33:29

Elihu’s Appeal to Job ¹⁰³ 

33:29 “Indeed, God does all these things,

twice, three times, in his dealings ¹⁰⁴  with a person,

Ayub 34:10

God is Not Unjust

34:10 “Therefore, listen to me, you men of understanding. ¹⁰⁵ 

Far be it from ¹⁰⁶  God to do wickedness,

from the Almighty to do evil.

Ayub 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

Ayub 34:23

34:23 For he does not still consider a person, ¹⁰⁷ 

that he should come before God in judgment.

Ayub 34:37

34:37 For he adds transgression ¹⁰⁸  to his sin;

in our midst he claps his hands, ¹⁰⁹ 

and multiplies his words against God.”

Ayub 36:26

The Work and Wisdom of God

36:26 “Yes, God is great – beyond our knowledge! ¹¹⁰ 

The number of his years is unsearchable.

Ayub 38:41

38:41 Who prepares prey for the raven,

when its young cry out to God

and wander about ¹¹¹  for lack of food?

[13:7]  ¹ 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]  ² 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.

[13:8]  ³ sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.

[13:8]  ⁴ tn The same root is used here (רִיב, riv, “dispute, contention”) as in v. 6b (see note).

[20:15]  ⁵ tn Heb “swallowed.”

[20:15]  ⁶ tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[21:22]  ⁷ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

[21:22]  ⁸ tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

[21:22]  ⁹ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

[23:16]  ¹⁰ tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.

[33:4]  ¹¹ tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.

[33:4]  tn The verb תְּחַיֵּנִי (tÿkhayyeni) is the Piel imperfect of the verb “to live.” It can mean “gives me life,” but it can also me “quickens me, enlivens me.”

[35:2]  ¹² tn The line could be read as “do you reckon this for justice? Here “to be” is understood.

[35:2]  ¹³ tn The word “when” is not in the Hebrew text, but is implied.

[35:2]  ¹⁴ tn The brief line could be interpreted in a number of ways. The MT simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [NICOT], 463), “I will be right before God,” or “My just cause against God.”

[41:25]  ¹⁵ tc This verse has created all kinds of problems for the commentators. The first part is workable: “when he raises himself up, the mighty [the gods] are terrified.” The mythological approach would render אֵלִים (’elim) as “gods.” But the last two words, which could be rendered “at the breaking [crashing, or breakers] they fail,” receive much attention. E. Dhorme (Job, 639) suggests “majesty” for “raising up” and “billows” (גַּלִּים, gallim) for אֵלִים (’elim), and gets a better parallelism: “the billows are afraid of his majesty, and the waves draw back.” But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature’s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts “in their dire consternation they are beside themselves.”

[8:3]  ¹⁶ tn The Piel verb יְעַוֵּת (yÿ’avvet) means “to bend; to cause to swerve from the norm; to deviate; to pervert.” The LXX renders the first colon as “will the Lord be unjust when he judges?”

[8:3]  ¹⁷ tn The first word is מִשְׁפָּת (mishpat, “justice”). It can mean an act of judgment, place of judgment, or what is just, that is, the outcome of the decision. It basically describes an umpire’s decision. The parallel word is צֶדֶק (tsedeq, “righteousness,” or “what is right”). The basic idea here is that which conforms to the standard, what is right. See S. H. Scholnick, “The Meaning of Mishpat in the Book of Job,” JBL 101 (1982): 521-29.

[8:3]  ¹⁸ tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read יְעַוֵּה (yÿ’avveh) instead; this would mean “to cause someone to deviate,” for the root means “to bend.” The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making.

[8:5]  ¹⁹ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ²⁰ tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ²¹ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[8:13]  ²² tn The word אָרְחוֹת (’orkhot) means “ways” or “paths” in the sense of tracks of destiny or fate. The word דֶּרֶךְ (derekh, “way, road, path”) is used in a similar way (Isa 40:27; Ps 37:5). However, many commentators emend the text to read אַחֲרִית (’akharit, “end”) in harmony with the LXX. But Prov 1:19 (if not emended as well) confirms the primary meaning here without changing the text (see D. J. A. Clines, Job [WBC], 199).

[8:13]  ²³ tn The word חָנֵף (khanef) is often translated “hypocrite.” But the root verb means “to be profane,” and this would be done by idolatry or bloodshed. It describes an irreligious person, a godless person. In Dan 11:32 the word seems to mean “make someone pagan.” The word in this verse is parallel to “those who forget God.”

[15:4]  ²⁴ tn The word פָּרַר (parar) in the Hiphil means “to annul; to frustrate; to destroy; to break,” and this fits the line quite well. The NEB reflects G. R. Driver’s suggestion of an Arabic cognate meaning “to expel; to banish” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 77).

[15:4]  ²⁵ tn Heb “fear,” “reverence.”

[15:4]  ²⁶ tn The word גָּרַע (gara’) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.

[15:4]  ²⁷ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

[15:11]  ²⁸ sn The word תַּנְחֻמוֹת (tankhumot) occurs here and only in Job 21:34. The words of comfort and consolation that they have been offering to Job are here said to be “of God.” But Job will call them miserable comforters (16:2).

[15:11]  ²⁹ tn The formula “is it too little for you” or “is it too slight a matter for you” is also found in Isa 7:13 (see GKC 430 §133.c).

[15:11]  ³⁰ tn The word “spoken” is not in the Hebrew text, but has been supplied in the translation.

[15:13]  ³¹ tn The Hebrew is רוּחֶךָ (rukhekha, “your spirit” or “your breath”). But the fact that this is turned “against God,” means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger – what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with “blast”).

[15:13]  ³² tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.”

[15:25]  ³³ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ³⁴ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[16:11]  ³⁵ tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.

[16:11]  ³⁶ sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.

[16:11]  ³⁷ tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.

[19:22]  ³⁸ sn Strahan comments, “The whole tragedy of the book is packed into these extraordinary words.”

[19:22]  ³⁹ sn The idiom of eating the pieces of someone means “slander” in Aramaic (see Dan 3:8), Arabic and Akkadian.

[20:29]  ⁴⁰ tn For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n).

[21:14]  ⁴¹ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ⁴² sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[22:2]  ⁴³ tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.

[22:13]  ⁴⁴ sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).

[22:17]  ⁴⁵ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[27:2]  ⁴⁶ tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”

[27:2]  ⁴⁷ tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).

[27:2]  ⁴⁸ tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”

[31:23]  ⁴⁹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ⁵⁰ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[31:28]  ⁵¹ tn Heb “it.”

[31:28]  ⁵² tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

[31:28]  ⁵³ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

[32:13]  ⁵⁴ tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

[32:13]  ⁵⁵ tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

[33:6]  ⁵⁶ tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.

[33:14]  ⁵⁷ 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.

[34:5]  ⁵⁸ tn Heb “righteous,” but in this context it means to be innocent or in the right.

[34:31]  ⁵⁹ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[35:13]  ⁶⁰ tn Heb “surely – vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.”

[36:5]  ⁶¹ tn The object “people” is not in the Hebrew text but is implied.

[36:5]  ⁶² tn The text simply repeats “mighty.”

[36:5]  ⁶³ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

[36:5]  ⁶⁴ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

[36:22]  ⁶⁵ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

[37:5]  ⁶⁶ tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.

[37:5]  ⁶⁷ tn Heb “and we do not know.”

[40:9]  ⁶⁸ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[40:19]  ⁶⁹ tn Heb “the ways of God.”

[40:19]  sn This may be a reference to Gen 1:24, where the first of the animal creation was the cattle – bÿhemah (בְּהֵמָה).

[40:19]  ⁷⁰ tc The literal reading of the MT is “let the one who made him draw near [with] his sword.” The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God’s slaying the Beast. There are again many suggestions on how to read the line. The RV probably has the safest: “He that made him has furnished him with his sword” (the sword being a reference to the sharp tusks with which he can attack).

[5:8]  ⁷¹ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ⁷² tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ⁷³ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ⁷⁴ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ⁷⁵ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ⁷⁶ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ⁷⁷ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[8:20]  ⁷⁸ sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20,21; 10:3).

[8:20]  ⁷⁹ sn The idiom “to grasp the hand” of someone means to support or help the person.

[9:2]  ⁸⁰ tn The adverb אָמְנָם (’omnam, “in truth”) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

[9:2]  ⁸¹ sn The interrogative is used to express what is an impossibility.

[9:2]  ⁸² tn The attempt to define אֱנוֹשׁ (’enosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

[9:2]  ⁸³ tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

[9:2]  ⁸⁴ sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.

[12:6]  ⁸⁵ tn The verse gives the other side of the coin now, the fact that the wicked prosper.

[12:6]  ⁸⁶ tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).

[12:6]  ⁸⁷ sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.

[13:3]  ⁸⁸ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

[13:3]  ⁸⁹ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

[13:3]  ⁹⁰ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

[13:3]  ⁹¹ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

[13:20]  ⁹² tn The line reads “do not do two things.”

[13:20]  ⁹³ tn “God” is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power.

[18:21]  ⁹⁴ tn The term is in the plural, “the tabernacles”; it should be taken as a plural of local extension (see GKC 397 §124.b).

[18:21]  ⁹⁵ tn The word “place” is in construct; the clause following it replaces the genitive: “this is the place of – he has not known God.”

[25:4]  ⁹⁶ sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

[27:11]  ⁹⁷ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

[27:11]  ⁹⁸ tn Heb “the hand of.”

[27:11]  ⁹⁹ tn Heb “[what is] with Shaddai.”

[27:13]  ¹⁰⁰ tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”

[31:14]  ¹⁰¹ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ¹⁰² tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[33:29]  ¹⁰³ sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.

[33:29]  ¹⁰⁴ tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.

[34:10]  ¹⁰⁵ tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.”

[34:10]  ¹⁰⁶ tn For this construction, see Job 27:5.

[34:23]  ¹⁰⁷ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[34:37]  ¹⁰⁸ tn Although frequently translated “rebellion,” the basic meaning of this Hebrew term is “transgression.”

[34:37]  ¹⁰⁹ tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.

[36:26]  ¹¹⁰ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

[38:41]  ¹¹¹ tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”