Ayub 10:21

10:21 before I depart, never to return, ¹ 

to the land of darkness

and the deepest shadow, ² 

Ayub 12:9

12:9 Which of all these ³  does not know

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

Ayub 12:11

12:11 Does not the ear test words,

as ⁶  the tongue ⁷  tastes food? ⁸ 

Ayub 12:22

12:22 He reveals the deep things of darkness,

and brings deep shadows ⁹  into the light.

Ayub 16:3

16:3 Will ¹⁰  there be an end to your ¹¹  windy words? ¹² 

Or what provokes ¹³  you that you answer? ¹⁴ 

Ayub 22:12

22:12 “Is not God on high in heaven? ¹⁵ 

And see ¹⁶  the lofty stars, ¹⁷  how high they are!

Ayub 25:3

25:3 Can his armies be numbered? ¹⁸ 

On whom does his light ¹⁹  not rise?

Ayub 27:7

The Condition of the Wicked

27:7 “May my enemy be like the wicked, ²⁰ 

my adversary ²¹  like the unrighteous. ²² 

Ayub 28:19

28:19 The topaz of Cush ²³  cannot be compared with it;

it cannot be purchased with pure gold.

Ayub 31:26

31:26 if I looked at the sun ²⁴  when it was shining,

and the moon advancing as a precious thing,

Ayub 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ²⁵ 

Ayub 36:6

36:6 He does not allow the wicked to live, ²⁶ 

but he gives justice to the poor.

Ayub 38:5

38:5 Who set its measurements – if ²⁷  you know –

or who stretched a measuring line across it?

[10:21]  ¹ sn The verbs are simple, “I go” and “I return”; but Job clearly means before he dies. A translation of “depart” comes closer to communicating this. The second verb may be given a potential imperfect translation to capture the point. The NIV offered more of an interpretive paraphrase: “before I go to the place of no return.”

[10:21]  ² tn See Job 3:5.

[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.

[12:11]  ⁶ tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.

[12:11]  ⁷ tn Heb “the palate.”

[12:11]  ⁸ tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i).

[12:11]  sn In the rest of the chapter Job turns his attention away from creation to the wisdom of ancient men. In Job 13:1 when Job looks back to this part, he refers to both the eye and the ear. In vv. 13-25 Job refers to many catastrophes which he could not have seen, but must have heard about.

[12:22]  ⁹ tn The Hebrew word is traditionally rendered “shadow of death” (so KJV, ASV); see comments at Job 3:3.

[16:3]  ¹⁰ tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

[16:3]  ¹¹ tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

[16:3]  ¹² tn Heb “words of wind.”

[16:3]  ¹³ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ¹⁴ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”

[22:12]  ¹⁵ tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).

[22:12]  ¹⁶ tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”

[22:12]  ¹⁷ tn Heb “head of the stars.”

[25:3]  ¹⁸ tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

[25:3]  ¹⁹ tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

[27:7]  ²⁰ sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.

[27:7]  ²¹ tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”

[27:7]  ²² tc The LXX made a free paraphrase: “No, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.”

[28:19]  ²³ tn Or “Ethiopia.” In ancient times this referred to the region of the upper Nile, rather than modern Ethiopia (formerly known as Abyssinia).

[31:26]  ²⁴ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[34:22]  ²⁵ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[36:6]  ²⁶ tn Or “he does not keep the wicked alive.”

[38:5]  ²⁷ tn The particle כּ (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony.