Ayub 1:12

1:12 So the Lord said to Satan, “All right then, ¹  everything he has is ²  in your power. ³  Only do not extend your hand against the man himself!” ⁴  So Satan went out ⁵  from the presence of the Lord. ⁶ 

Ayub 1:14

1:14 and a messenger came to Job, saying, “The oxen were plowing ⁷  and the donkeys were grazing beside them,

Ayub 24:14

24:14 Before daybreak ⁸  the murderer rises up;

he kills the poor and the needy;

in the night he is ⁹  like a thief. ¹⁰ 

Ayub 24:22

24:22 But God ¹¹  drags off the mighty by his power;

when God ¹²  rises up against him, he has no faith in his life. ¹³ 

Ayub 34:29

34:29 But if God ¹⁴  is quiet, who can condemn ¹⁵  him?

If he hides his face, then who can see him?

Yet ¹⁶  he is over the individual and the nation alike, ¹⁷ 

Ayub 36:7

36:7 He does not take his eyes ¹⁸  off the righteous;

but with kings on the throne

he seats the righteous ¹⁹  and exalts them forever. ²⁰ 

Ayub 42:9-10

42:9 So they went, Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Naamathite, and did just as the Lord had told them; and the Lord had respect for Job. ²¹ 

42:10 So the Lord ²²  restored what Job had lost ²³  after he prayed for his friends, ²⁴  and the Lord doubled ²⁵  all that had belonged to Job.

[1:12]  ¹ tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.

[1:12]  ² tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.

[1:12]  ³ tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.

[1:12]  ⁴ tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”

[1:12]  ⁵ tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.

[1:12]  ⁶ sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[1:14]  ⁷ tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).

[24:14]  ⁸ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

[24:14]  ⁹ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

[24:14]  ¹⁰ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

[24:22]  ¹¹ tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.

[24:22]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.

[24:22]  ¹³ tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.

[34:29]  ¹⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ¹⁵ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ¹⁶ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ¹⁷ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[36:7]  ¹⁸ tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.

[36:7]  ¹⁹ tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.

[36:7]  ²⁰ tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.

[42:9]  ²¹ tn The expression “had respect for Job” means God answered his prayer.

[42:10]  ²² tn The paragraph begins with the disjunctive vav, “Now as for the Lord, he….”

[42:10]  ²³ 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]  ²⁴ 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]  ²⁵ tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).