Ayub 1:7

1:7 The Lord said to Satan, “Where have you come from?” ¹  And Satan answered the Lord, ²  “From roving about ³  on the earth, and from walking back and forth across it.” ⁴ 

Ayub 2:2

2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ⁵  “From roving about on the earth, and from walking back and forth across it.” ⁶ 

Ayub 8:6

8:6 if you become ⁷  pure ⁸  and upright, ⁹ 

even now he will rouse himself ¹⁰  for you,

and will restore ¹¹  your righteous abode. ¹² 

Ayub 9:15

9:15 Although ¹³  I am innocent, ¹⁴ 

I could not answer him; ¹⁵ 

I could only plead ¹⁶  with my judge ¹⁷  for mercy.

Ayub 9:32

9:32 For he ¹⁸  is not a human being like I am,

that ¹⁹  I might answer him,

that we might come ²⁰  together in judgment.

Ayub 15:7

15:7 “Were you the first man ever born?

Were you brought forth before the hills?

Ayub 15:15

15:15 If God places no trust in his holy ones, ²¹ 

if even the heavens ²²  are not pure in his eyes,

Ayub 15:34

15:34 For the company of the godless is barren, ²³ 

and fire ²⁴  consumes the tents of those who accept bribes. ²⁵ 

Ayub 16:9

16:9 His ²⁶  anger has torn me ²⁷  and persecuted ²⁸  me;

he has gnashed at me with his teeth;

my adversary locks ²⁹  his eyes on me.

Ayub 17:3

17:3 Make then my pledge ³⁰  with you.

Who else will put up security for me? ³¹ 

Ayub 19:27

19:27 whom I will see for myself, ³² 

and whom my own eyes will behold,

and not another. ³³ 

My heart ³⁴  grows faint within me. ³⁵ 

Ayub 19:29

19:29 Fear the sword yourselves,

for wrath ³⁶  brings the punishment ³⁷  by the sword,

so that you may know

that there is judgment.” ³⁸ 

Ayub 21:15

21:15 Who is the Almighty, that ³⁹  we should serve him?

What would we gain

if we were to pray ⁴⁰  to him?’ ⁴¹ 

Ayub 23:8

The Inaccessibility and Power of God

23:8 “If I go to the east, he is not there,

and to the west, yet I do not perceive him.

Ayub 23:13

23:13 But he is unchangeable, ⁴²  and who can change ⁴³  him?

Whatever he ⁴⁴  has desired, he does.

Ayub 24:1

The Apparent Indifference of God

24:1 “Why are times not appointed by ⁴⁵  the Almighty? ⁴⁶ 

Why do those who know him not see his days?

Ayub 30:20

30:20 I cry out to you, ⁴⁷  but you do not answer me;

I stand up, ⁴⁸  and you only look at me. ⁴⁹ 

Ayub 33:27

33:27 That person sings ⁵⁰  to others, ⁵¹  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ⁵² 

Ayub 35:9

35:9 “People ⁵³  cry out

because of the excess of oppression; ⁵⁴ 

they cry out for help

because of the power ⁵⁵  of the mighty. ⁵⁶ 

Ayub 36:11

36:11 If they obey and serve him,

they live out their days in prosperity

and their years in pleasantness. ⁵⁷ 

Ayub 36:13

36:13 The godless at heart ⁵⁸  nourish anger, ⁵⁹ 

they do not cry out even when he binds them.

[1:7]  ¹ tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

[1:7]  ² tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[1:7]  ³ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

[1:7]  ⁴ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

[1:7]  sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).

[2:2]  ⁵ tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[2:2]  ⁶ tn See the note on this phrase in 1:7.

[8:6]  ⁷ tn A verb form needs to be supplied here. Bildad is not saying to Job, “If you are pure [as you say you are].” Bildad is convinced that Job is a sinner. Therefore, “If you become pure” makes more sense here.

[8:6]  ⁸ tn Or “innocent” (i.e., acquitted).

[8:6]  ⁹ tn Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the LXX.

[8:6]  ¹⁰ tn The verb יָעִיר (ya’ir, “rouse, stir up”) is a strong anthropomorphism. The LXX has “he will answer your prayer” (which is probably only the LXX’s effort to avoid the anthropomorphism [D. J. A. Clines, Job (WBC), 198]). A reading of “watch over you” has been adopted because of parallel texts (see H. L. Ginsberg, “Two North Canaanite Letters from Ugarit,” BASOR 72 [1938]: 18-19; and H. N. Richardson, “A Ugaritic Letter of a King to His Mother,” JBL 66 [1947]: 321-24). Others suggest “his light will shine on you” or “he will bestow health on you.” But the idea of “awake” is common enough in the Bible to be retained here.

[8:6]  ¹¹ tn The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.”

[8:6]  ¹² tn The construct נְוַת (nÿvat) is feminine; only the masculine occurs in Hebrew. But the meaning “abode of your righteousness” is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation “rightful habitation” would mean “the habitation that you deserve” – if you are righteous.

[9:15]  ¹³ tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

[9:15]  ¹⁴ tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.

[9:15]  ¹⁵ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

[9:15]  ¹⁶ tn The verb אֶתְחַנָּן (’etkhannan) is the Hitpael of חָנַן (khanan), meaning “seek favor,” make supplication,” or “plead for mercy.” The nuance would again be a modal nuance; if potential, then the translation would be “I could [only] plead for mercy.”

[9:15]  ¹⁷ tn The word מְשֹׁפְטִי (mÿshofti) appears to be simply “my judge.” But most modern interpretations take the po‘el participle to mean “my adversary in a court of law.” Others argue that the form is at least functioning as a noun and means “judge” (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge.

[9:32]  ¹⁸ tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied.

[9:32]  ¹⁹ tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a).

[9:32]  ²⁰ tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.

[15:15]  ²¹ tn Eliphaz here reiterates the point made in Job 4:18.

[15:15]  ²² sn The question here is whether the reference is to material “heavens” (as in Exod 24:10 and Job 25:5), or to heavenly beings. The latter seems preferable in this context.

[15:34]  ²³ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ²⁴ sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ²⁵ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[16:9]  ²⁶ tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.

[16:9]  ²⁷ sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.

[16:9]  ²⁸ tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).

[16:9]  ²⁹ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

[17:3]  ³⁰ tn The MT has two imperatives: “Lay down, pledge me, with me.” Most commentators think that the second imperative should be a noun, and take it to say, “Lay my pledge with/beside you.” A. B. Davidson (Job, 126) suggests that the first verb means “give a pledge,” and so the two similar verbs would be emphatic: “Give a pledge, be my surety.” Other than such a change (which would involve changing the vowels) one would have to interpret similarly by seeing the imperatives as a kind of hendiadys, with the main emphasis being on the second imperative, “make a pledge.”

[17:3]  ³¹ sn The idiom is “to strike the hand.” Here the wording is a little different, “Who is he that will strike himself into my hand?”

[19:27]  ³² tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ³³ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ³⁴ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ³⁵ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[19:29]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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”).

[21:15]  ³⁹ tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”

[21:15]  ⁴⁰ tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.

[21:15]  ⁴¹ tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.

[23:13]  ⁴² tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).

[23:13]  ⁴³ tn Heb “cause him to return.”

[23:13]  ⁴⁴ tn Or “his soul.”

[24:1]  ⁴⁵ tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).

[24:1]  ⁴⁶ tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.

[30:20]  ⁴⁷ sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer.

[30:20]  ⁴⁸ sn The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer (Jer 15:1), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression “stand pat,” meaning “remain silent” (see Job 29:8).

[30:20]  ⁴⁹ tn If the idea of prayer is meant, then a pejorative sense to the verb is required. Some supply a negative and translate “you do not pay heed to me.” This is supported by one Hebrew ms and the Vulgate. The Syriac has the whole colon read with God as the subject, “you stand and look at me.”

[33:27]  ⁵⁰ 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]  ⁵¹ tn Heb “to men.”

[33:27]  ⁵² 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.”

[35:9]  ⁵³ tn The word “people” is supplied, because the sentence only has the masculine plural verb.

[35:9]  ⁵⁴ tn The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.”

[35:9]  ⁵⁵ tn Heb “the arm,” a metaphor for strength or power.

[35:9]  ⁵⁶ tn Or “of the many” (see HALOT 1172 s.v. I רַב 6.a).

[36:11]  ⁵⁷ tc Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.

[36:13]  ⁵⁸ tn The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.

[36:13]  ⁵⁹ tn Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.