Ayub 1:19

1:19 and suddenly ¹  a great wind ²  swept across ³  the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”

Ayub 10:15

10:15 If I am guilty, ⁴  woe ⁵  to me,

and if I am innocent, I cannot lift my head; ⁶ 

I am full of shame, ⁷ 

and satiated with my affliction. ⁸ 

Ayub 24:5

24:5 Like ⁹  wild donkeys in the desert

they ¹⁰  go out to their labor, ¹¹ 

seeking diligently for food;

the wasteland provides ¹²  food for them

and for their children.

Ayub 26:14

26:14 Indeed, these are but the outer fringes of his ways! ¹³ 

How faint is the whisper ¹⁴  we hear of him!

But who can understand the thunder of his power?”

Ayub 37:23

37:23 As for the Almighty, ¹⁵  we cannot attain to him!

He is great in power,

but justice ¹⁶  and abundant righteousness he does not oppress.

Ayub 41:11

41:11 (Who has confronted ¹⁷  me that I should repay? ¹⁸ 

Everything under heaven belongs to me!) ¹⁹ 

Ayub 42:3

42:3 you asked, ²⁰ 

‘Who is this who darkens counsel

without knowledge?’

But ²¹  I have declared without understanding ²² 

things too wonderful for me to know. ²³ 

[1:19]  ¹ tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.

[1:19]  ² sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).

[1:19]  ³ tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.

[10:15]  ⁴ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

[10:15]  ⁵ tn The exclamation occurs only here and in Mic 7:1.

[10:15]  ⁶ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

[10:15]  ⁷ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

[10:15]  ⁸ tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.

[24:5]  ⁹ tc The verse begins with הֵן (hen); but the LXX, Vulgate, and Syriac all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.

[24:5]  ¹⁰ tn That is, “the poor.”

[24:5]  ¹¹ tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture – there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.

[24:5]  ¹² tn The verb is not included in the Hebrew text but is supplied in the translation.

[26:14]  ¹³ tn Heb “the ends of his ways,” meaning “the fringes.”

[26:14]  ¹⁴ tn Heb “how little is the word.” Here “little” means a “fraction” or an “echo.”

[37:23]  ¹⁵ tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.

[37:23]  ¹⁶ tn The MT places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, NASB, NIV, NLT). Ignoring the Masoretic accent, NRSV has “he is great in power and justice.”

[41:11]  ¹⁷ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ¹⁸ 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]  ¹⁹ 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.

[42:3]  ²⁰ tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

[42:3]  ²¹ tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

[42:3]  ²² tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

[42:3]  ²³ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.