Ayub 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ¹ 

Ayub 2:7

Job’s Integrity in Suffering

2:7 So Satan went out from the presence of the Lord, and he afflicted ²  Job with a malignant ulcer ³  from the sole of his feet to the top of his head. ⁴ 

Ayub 9:24

9:24 If a land ⁵  has been given

into the hand of a wicked man, ⁶ 

he covers ⁷  the faces of its judges; ⁸ 

if it is not he, then who is it? ⁹ 

Ayub 10:13

10:13 “But these things ¹⁰  you have concealed in your heart;

I know that this ¹¹  is with you: ¹² 

Ayub 11:17

11:17 And life ¹³  will be brighter ¹⁴  than the noonday;

though there be darkness, ¹⁵ 

it will be like the morning.

Ayub 15:17

15:17 “I will explain to you;

listen to me,

and what ¹⁶  I have seen, I will declare, ¹⁷ 

Ayub 20:26

20:26 Total darkness waits to receive his treasures; ¹⁸ 

a fire which has not been kindled ¹⁹ 

will consume him

and devour what is left in his tent.

Ayub 24:13

24:13 There are those ²⁰  who rebel against the light;

they do not know its ways

and they do not stay on its paths.

Ayub 31:28

31:28 then this ²¹  also would be iniquity to be judged, ²² 

for I would have been false ²³  to God above.

Ayub 37:13

37:13 Whether it is for punishment ²⁴  for his land,

or whether it is for mercy,

he causes it to find its mark. ²⁵ 

[2:1]  ¹ tc This last purpose clause has been omitted in some Greek versions.

[2:7]  ² tn The verb is נָכָה (nakhah, “struck, smote”); it can be rendered in this context as “afflicted.”

[2:7]  ³ sn The general consensus is that Job was afflicted with a leprosy known as elephantiasis, named because the rough skin and the swollen limbs are animal-like. The Hebrew word שְׁחִין (shÿkhin, “boil”) can indicate an ulcer as well. Leprosy begins with such, but so do other diseases. Leprosy normally begins in the limbs and spreads, but Job was afflicted everywhere at once. It may be some other disease also characterized by such a malignant ulcer. D. J. A. Clines has a thorough bibliography on all the possible diseases linked to this description (Job [WBC], 48). See also HALOT 1460 s.v. שְׁחִין.

[2:7]  ⁴ tn Heb “crown.”

[9:24]  ⁵ tn Some would render this “earth,” meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.

[9:24]  ⁶ sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.

[9:24]  ⁷ tn The subject of the verb is God. The reasoning goes this way: it is the duty of judges to make sure that justice prevails, that restitution and restoration are carried through; but when the wicked gain control of the land of other people, and the judges are ineffective to stop it, then God must be veiling their eyes.

[9:24]  ⁸ sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.

[9:24]  ⁹ tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (’efo’) and הוּא (hu’) to make the smoother reading: “If it is not he, who then is it?”

[10:13]  ¹⁰ sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.

[10:13]  ¹¹ sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

[10:13]  ¹² sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.

[11:17]  ¹³ tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.

[11:17]  ¹⁴ tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.

[11:17]  ¹⁵ tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.

[15:17]  ¹⁶ tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h).

[15:17]  ¹⁷ tn Here the vav (ו) apodosis follows with the cohortative (see GKC 458 §143.d).

[20:26]  ¹⁸ tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ¹⁹ tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[24:13]  ²⁰ tn Heb “They are among those who.”

[31:28]  ²¹ tn Heb “it.”

[31:28]  ²² 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]  ²³ 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.

[37:13]  ²⁴ tn Heb “rod,” i.e., a rod used for punishment.

[37:13]  ²⁵ tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.