Ayub 42:1

Job’s Confession

42:1 Then Job answered the Lord:

Ayub 33:5

33:5 Reply to me, if you can;

set your arguments ¹  in order before me

and take your stand!

Ayub 40:6

The Lord’s Second Speech ² 

40:6 Then the Lord answered Job from the whirlwind:

Ayub 32:15

Job’s Friends Failed to Answer ³ 

32:15 “They are dismayed ⁴  and cannot answer any more;

they have nothing left to say. ⁵ 

Ayub 38:1

VI. The Divine Speeches (38:1-42:6)

The Lord’s First Speech ⁶ 

38:1 Then the Lord answered Job out of the whirlwind: ⁷ 

Ayub 13:22

13:22 Then call, ⁸  and I will answer,

or I will speak, and you respond to me.

Ayub 35:4

35:4 I ⁹  will reply to you, ¹⁰ 

and to your friends with you.

Ayub 21:34

21:34 So how can you console me with your futile words?

Nothing is left of your answers but deception!” ¹¹ 

Ayub 20:3

20:3 When ¹²  I hear a reproof that dishonors ¹³  me,

then my understanding ¹⁴  prompts me to answer. ¹⁵ 

Ayub 34:36

34:36 But ¹⁶  Job will be tested to the end,

because his answers are like those of wicked men.

Ayub 20:2

20:2 “This is why ¹⁷  my troubled thoughts bring me back ¹⁸  –

because of my feelings ¹⁹  within me.

Ayub 32:17

32:17 I too will answer my part,

I too will explain what I know.

Ayub 31:14

31:14 then what will I do when God confronts me in judgment; ²⁰ 

when he intervenes, ²¹ 

how will I respond to him?

Ayub 9:14

The Impossibility of Facing God in Court

9:14 “How much less, ²²  then, can I answer him ²³ 

and choose my words ²⁴  to argue ²⁵  with ²⁶  him! ²⁷ 

Ayub 15:2

15:2 “Does a wise man answer with blustery knowledge, ²⁸ 

or fill his belly ²⁹  with the east wind? ³⁰ 

Ayub 32:1

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech ³¹ 

32:1 So these three men refused to answer ³²  Job further, because he was righteous in his ³³  own eyes.

Ayub 33:13

33:13 Why do you contend against him,

that he does not answer all a person’s ³⁴  words?

Ayub 35:12

35:12 Then ³⁵  they cry out – but he does not answer –

because of the arrogance of the wicked.

Ayub 9:16

9:16 If I summoned him, and he answered me, ³⁶ 

I would not believe ³⁷ 

that he would be listening to my voice –

Ayub 9:32

9:32 For he ³⁸  is not a human being like I am,

that ³⁹  I might answer him,

that we might come ⁴⁰  together in judgment.

Ayub 40:2

40:2 “Will the one who contends ⁴¹  with the Almighty correct him? ⁴² 

Let the person who accuses God give him an answer!”

Ayub 40:4

40:4 “Indeed, I am completely unworthy ⁴³  – how could I reply to you?

I put ⁴⁴  my hand over my mouth to silence myself. ⁴⁵ 

Ayub 12:4

12:4 I am ⁴⁶  a laughingstock ⁴⁷  to my friends, ⁴⁸ 

I, who called on God and whom he answered ⁴⁹  –

a righteous and blameless ⁵⁰  man

is a laughingstock!

Ayub 5:1

5:1 “Call now! ⁵¹  Is there anyone who will answer you? ⁵² 

To which of the holy ones ⁵³  will you turn? ⁵⁴ 

Ayub 32:4

32:4 Now Elihu had waited before speaking ⁵⁵  to Job, because the others ⁵⁶  were older than he was.

Ayub 32:20

32:20 I will speak, ⁵⁷  so that I may find relief;

I will open my lips, so that I may answer.

Ayub 30:20

30:20 I cry out to you, ⁵⁸  but you do not answer me;

I stand up, ⁵⁹  and you only look at me. ⁶⁰ 

Ayub 9:15

9:15 Although ⁶¹  I am innocent, ⁶² 

I could not answer him; ⁶³ 

I could only plead ⁶⁴  with my judge ⁶⁵  for mercy.

Ayub 16:8

16:8 You have seized me, ⁶⁶ 

and it ⁶⁷  has become a witness;

my leanness ⁶⁸  has risen up against me

and testifies against me.

Ayub 31:35

Job’s Appeal

31:35 “If only I had ⁶⁹  someone to hear me!

Here is my signature – ⁷⁰ 

let the Almighty answer me!

If only I had an indictment ⁷¹ 

that my accuser had written. ⁷² 

Ayub 19:7

Job’s Abandonment and Affliction

19:7 “If ⁷³  I cry out, ⁷⁴  ‘Violence!’ ⁷⁵ 

I receive no answer; ⁷⁶ 

I cry for help,

but there is no justice.

Ayub 33:12

33:12 Now in this, you are not right – I answer you, ⁷⁷ 

for God is greater than a human being. ⁷⁸ 

Ayub 9:3

9:3 If someone wishes ⁷⁹  to contend ⁸⁰  with him,

he cannot answer ⁸¹  him one time in a thousand.

Ayub 1:7

1:7 The Lord said to Satan, “Where have you come from?” ⁸²  And Satan answered the Lord, ⁸³  “From roving about ⁸⁴  on the earth, and from walking back and forth across it.” ⁸⁵ 

Ayub 2:2

2:2 And the Lord said to Satan, “Where do you come from?” Satan answered the Lord, ⁸⁶  “From roving about on the earth, and from walking back and forth across it.” ⁸⁷ 

Ayub 14:15

14:15 You will call ⁸⁸  and I ⁸⁹  – I will answer you;

you will long for ⁹⁰  the creature you have made. ⁹¹ 

Ayub 32:16

32:16 And I have waited. ⁹²  But because they do not speak,

because they stand there and answer no more,

Ayub 32:3

32:3 With Job’s ⁹³  three friends he was also angry, because they could not find ⁹⁴  an answer, and so declared Job guilty. ⁹⁵ 

Ayub 29:22

29:22 After I had spoken, they did not respond;

my words fell on them drop by drop. ⁹⁶ 

Ayub 6:1

Job Replies to Eliphaz

6:1 Then Job responded: ⁹⁷ 

Ayub 12:1

Job’s Reply to Zophar ⁹⁸ 

12:1 Then Job answered:

Ayub 16:1

Job’s Reply to Eliphaz ⁹⁹ 

16:1 Then Job replied:

Ayub 19:1

Job’s Reply to Bildad ¹⁰⁰ 

19:1 Then Job answered:

Ayub 21:1

Job’s Reply to Zophar ¹⁰¹ 

21:1 Then Job answered:

Ayub 23:1

Job’s Reply to Eliphaz ¹⁰² 

23:1 Then Job answered:

Ayub 20:1

Zophar’s Second Speech ¹⁰³ 

20:1 Then Zophar the Naamathite answered:

Ayub 26:1

Job’s Reply to Bildad ¹⁰⁴ 

26:1 Then Job replied:

Ayub 9:1

Job’s Reply to Bildad ¹⁰⁵ 

9:1 Then Job answered:

Ayub 18:1

Bildad’s Second Speech ¹⁰⁶ 

18:1 Then Bildad the Shuhite answered:

Ayub 15:1

Eliphaz’s Second Speech ¹⁰⁷ 

15:1 Then Eliphaz the Temanite answered:

Ayub 40:3

40:3 Then Job answered the Lord:

Ayub 32:14

32:14 Job ¹⁰⁸  has not directed ¹⁰⁹  his words to me,

and so I will not reply to him with your arguments. ¹¹⁰ 

Ayub 8:1

Bildad’s First Speech to Job ¹¹¹ 

8:1 Then Bildad the Shuhite spoke up and said:

Ayub 11:1

Zophar’s First Speech to Job ¹¹² 

11:1 Then Zophar the Naamathite spoke up and said:

Ayub 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ¹¹³ 

Ayub 25:1

Bildad’s Third Speech ¹¹⁴ 

25:1 Then Bildad the Shuhite answered:

Ayub 23:5

23:5 I would know with what words ¹¹⁵  he would answer me,

and understand what he would say to me.

Ayub 2:4

2:4 But ¹¹⁶  Satan answered the Lord, “Skin for ¹¹⁷  skin! ¹¹⁸  Indeed, a man will give up ¹¹⁹  all that he has to save his life! ¹²⁰ 

Ayub 11:2

11:2 “Should not this ¹²¹  abundance of words be answered, ¹²² 

or should this ¹²³  talkative man ¹²⁴ 

be vindicated? ¹²⁵ 

Ayub 22:1

Eliphaz’s Third Speech ¹²⁶ 

22:1 Then Eliphaz the Temanite answered:

Ayub 40:1

Job’s Reply to God’s Challenge

40:1 Then the Lord answered Job:

Ayub 16:3

16:3 Will ¹²⁷  there be an end to your ¹²⁸  windy words? ¹²⁹ 

Or what provokes ¹³⁰  you that you answer? ¹³¹ 

Ayub 32:5

32:5 But when Elihu saw ¹³²  that the three men had no further reply, ¹³³  he became very angry.

Ayub 33:32

33:32 If you have any words, ¹³⁴  reply to me;

speak, for I want to justify you. ¹³⁵ 

Ayub 38:3

38:3 Get ready for a difficult task ¹³⁶  like a man;

I will question you

and you will inform me!

Ayub 42:4

42:4 You said, ¹³⁷ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

Ayub 40:7

40:7 “Get ready for a difficult task ¹³⁸  like a man.

I will question you and you will inform me!

Ayub 4:1

Eliphaz Begins to Speak ¹³⁹ 

4:1 Then Eliphaz the Temanite answered: ¹⁴⁰ 

Ayub 6:26

6:26 Do you intend to criticize mere words,

and treat ¹⁴¹  the words of a despairing man as wind?

Ayub 11:5

11:5 But if only God would speak, ¹⁴² 

if only he would open his lips against you, ¹⁴³ 

Ayub 38:18

38:18 Have you considered the vast expanses of the earth?

Tell me, if you know it all!

Ayub 6:24

No Sin Discovered

6:24 “Teach ¹⁴⁴  me and I, for my part, ¹⁴⁵  will be silent;

explain to me ¹⁴⁶  how I have been mistaken. ¹⁴⁷ 

Ayub 19:16

19:16 I summon ¹⁴⁸  my servant, but he does not respond,

even though I implore ¹⁴⁹  him with my own mouth.

Ayub 21:29

21:29 Have you never questioned those who travel the roads?

Do you not recognize their accounts ¹⁵⁰  –

Ayub 23:4

23:4 I would lay out my case ¹⁵¹  before him

and fill my mouth with arguments.

Ayub 26:5

A Better Description of God’s Greatness ¹⁵² 

26:5 “The dead ¹⁵³  tremble ¹⁵⁴  –

those beneath the waters

and all that live in them. ¹⁵⁵ 

Ayub 32:12

32:12 Now I was paying you close attention, ¹⁵⁶ 

yet ¹⁵⁷  there was no one proving Job wrong, ¹⁵⁸ 

not one of you was answering his statements!

Ayub 38:5

38:5 Who set its measurements – if ¹⁵⁹  you know –

or who stretched a measuring line across it?

Ayub 2:10

2:10 But he replied, ¹⁶⁰  “You’re talking like one of the godless ¹⁶¹  women would do! Should we receive ¹⁶²  what is good from God, and not also ¹⁶³  receive ¹⁶⁴  what is evil?” ¹⁶⁵  In all this Job did not sin by what he said. ¹⁶⁶ 

Ayub 11:3

11:3 Will your idle talk ¹⁶⁷  reduce people to silence, ¹⁶⁸ 

and will no one rebuke ¹⁶⁹  you when you mock? ¹⁷⁰ 

Ayub 22:27

22:27 You will pray to him and he will hear you,

and you will fulfill your vows to him. ¹⁷¹ 

Ayub 32:11

32:11 Look, I waited for you to speak; ¹⁷² 

I listened closely to your wise thoughts, ¹⁷³ while you were searching for words.

Ayub 32:13

32:13 So do not say, ¹⁷⁴  ‘We have found wisdom!

God will refute ¹⁷⁵  him, not man!’

Ayub 40:5

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ¹⁷⁶ 

Ayub 32:6

Elihu Claims Wisdom

32:6 So Elihu son of Barakel the Buzite spoke up: ¹⁷⁷ 

“I am young, ¹⁷⁸  but you are elderly;

that is why I was fearful, ¹⁷⁹ 

and afraid to explain ¹⁸⁰  to you what I know.

Ayub 33:26

33:26 He entreats God, and God ¹⁸¹  delights in him,

he sees God’s face ¹⁸²  with rejoicing,

and God ¹⁸³  restores to him his righteousness. ¹⁸⁴ 

Ayub 34:33

34:33 Is it your opinion ¹⁸⁵  that God ¹⁸⁶  should recompense it,

because you reject this? ¹⁸⁷ 

But you must choose, and not I,

so tell us what you know.

[33:5]  ¹ tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.

[40:6]  ² sn The speech can be divided into three parts: the invitation to Job to assume the throne and rule the world (40:7-14), the description of Behemoth (40:15-24), and the description of Leviathan (41:1-34).

[32:15]  ³ sn Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.

[32:15]  ⁴ tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”

[32:15]  ⁵ tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.

[38:1]  ⁶ sn This is the culmination of it all, the revelation of the Lord to Job. Most interpreters see here the style and content of the author of the book, a return to the beginning of the book. Here the Lord speaks to Job and displays his sovereign power and glory. Job has lived through the suffering – without cursing God. He has held to his integrity, and nowhere regretted it. But he was unaware of the real reason for the suffering, and will remain unaware throughout these speeches. God intervenes to resolve the spiritual issues that surfaced. Job was not punished for sin. And Job’s suffering had not cut him off from God. In the end the point is that Job cannot have the knowledge to make the assessments he made. It is wiser to bow in submission and adoration of God than to try to judge him. The first speech of God has these sections: the challenge (38:1-3), the surpassing mysteries of earth and sky beyond Job’s understanding (4-38), and the mysteries of animal and bird life that surpassed his understanding (38:39–39:30).

[38:1]  ⁷ sn This is not the storm described by Elihu – in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14).

[13:22]  ⁸ tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.

[35:4]  ⁹ tn The emphatic pronoun calls attention to Elihu who will answer these questions.

[35:4]  ¹⁰ tn The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation.

[21:34]  ¹¹ tn The word מָעַל (ma’al) is used for “treachery; deception; fraud.” Here Job is saying that their way of interpreting reality is dangerously unfaithful.

[20:3]  ¹² tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.

[20:3]  ¹³ tn See Job 19:3.

[20:3]  ¹⁴ tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.

[20:3]  ¹⁵ tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”

[34:36]  ¹⁶ tc The MT reads אָבִי (’avi, “my father”), which makes no sense. Some follow the KJV and emend the word to make a verb “I desire” or use the noun “my desire of it.” Others follow an Arabic word meaning “entreat, I pray” (cf. ESV, “Would that Job were tried”). The LXX and the Syriac versions have “but” and “surely” respectively. Since this is the only ms support, albeit weak, it may be the best choice. In this sense Elihu would be saying that because of Job’s attitude God will continue to test him.

[20:2]  ¹⁷ tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows.

[20:2]  ¹⁸ tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half – indeed, the second part explains the first.

[20:2]  ¹⁹ tn The word is normally taken from the root “to hasten,” and rendered “because of my haste within me.” But K&D 11:374 proposed another root, and similarly, but closer to the text, E. Dhorme (Job, 289-90) found an Arabic word with the meaning “feeling, sensation.” He argues that from this idea developed the meanings in the cognates of “thoughts” as well. Similarly, Gordis translates it “my feeling pain.” See also Eccl 2:25.

[31:14]  ²⁰ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ²¹ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[9:14]  ²² tn The construction אַף כִּי־אָנֹכִי (’af ki ’anokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him?

[9:14]  ²³ tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him.

[9:14]  ²⁴ sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence.

[9:14]  ²⁵ tn The verb is supplied in this line.

[9:14]  ²⁶ tn The preposition אִם (’im, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).

[9:14]  ²⁷ tn The LXX goes a different way after changing the first person to the third: “Oh then that he would hearken to me, or judge my cause.”

[15:2]  ²⁸ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

[15:2]  ²⁹ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

[15:2]  ³⁰ tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

[32:1]  ³¹ sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10) – both perhaps implying divine approval of his behavior and words.

[32:1]  ³² tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).

[32:1]  ³³ tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

[33:13]  ³⁴ tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.

[35:12]  ³⁵ tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).

[9:16]  ³⁶ sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”

[9:16]  ³⁷ tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.

[9:32]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.

[40:2]  ⁴¹ tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.”

[40:2]  ⁴² tn The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the MT. Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the MT could be read as “to correct; to instruct.”

[40:4]  ⁴³ tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind.

[40:4]  ⁴⁴ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁴⁵ tn The words “to silence myself” are supplied in the translation for clarity.

[12:4]  ⁴⁶ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ⁴⁷ tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ⁴⁸ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ⁴⁹ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ⁵⁰ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[5:1]  ⁵¹ tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.

[5:1]  sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.

[5:1]  ⁵² tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”

[5:1]  ⁵³ tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”

[5:1]  ⁵⁴ sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.

[32:4]  ⁵⁵ tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.

[32:4]  ⁵⁶ tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.

[32:20]  ⁵⁷ tn The cohortative expresses Elihu’s resolve to speak.

[30:20]  ⁵⁸ 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]  ⁵⁹ 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]  ⁶⁰ 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.”

[9:15]  ⁶¹ 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]  ⁶² 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]  ⁶³ 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]  ⁶⁴ 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]  ⁶⁵ 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.

[16:8]  ⁶⁶ tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.

[16:8]  ⁶⁷ tn The subject is “my calamity.”

[16:8]  ⁶⁸ tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).

[31:35]  ⁶⁹ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

[31:35]  ⁷⁰ tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

[31:35]  ⁷¹ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

[31:35]  ⁷² tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).

[19:7]  ⁷³ tn The particle is used here as in 9:11 (see GKC 497 §159.w).

[19:7]  ⁷⁴ tc The LXX has “I laugh at reproach.”

[19:7]  ⁷⁵ tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.

[19:7]  ⁷⁶ tn The Niphal is simply “I am not answered.” See Prov 21:13b.

[33:12]  ⁷⁷ tn The meaning of this verb is “this is my answer to you.”

[33:12]  ⁷⁸ tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.

[9:3]  ⁷⁹ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

[9:3]  ⁸⁰ tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

[9:3]  ⁸¹ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

[1:7]  ⁸² 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]  ⁸³ 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]  ⁸⁴ 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]  ⁸⁵ 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]  ⁸⁶ 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]  ⁸⁷ tn See the note on this phrase in 1:7.

[14:15]  ⁸⁸ sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3).

[14:15]  ⁸⁹ tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”

[14:15]  ⁹⁰ tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202).

[14:15]  ⁹¹ tn Heb “long for the work of your hands.”

[32:16]  ⁹² tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.

[32:3]  ⁹³ tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.

[32:3]  ⁹⁴ tn The perfect verb should be given the category of potential perfect here.

[32:3]  ⁹⁵ tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.

[29:22]  ⁹⁶ tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2).

[6:1]  ⁹⁷ tn Heb “answered and said.”

[12:1]  ⁹⁸ sn This long speech of Job falls into three parts: in 12:2-25 Job expresses his resentment at his friends’ attitude of superiority and acknowledges the wisdom of God; then, in 13:1-28 Job expresses his determination to reason with God, expresses his scorn for his friends’ advice, and demands to know what his sins are; and finally, in 14:1-22 Job laments the brevity of life and the finality of death.

[16:1]  ⁹⁹ sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.

[19:1]  ¹⁰⁰ sn Job is completely stunned by Bildad’s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job’s impatience with the speeches of his friends (2-6), God’s abandonment of Job and his attack (7-12), Job’s forsaken state and appeal to his friends (13-22), and Job’s confidence that he will be vindicated (23-29).

[21:1]  ¹⁰¹ sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument – he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends’ argument (27-34).

[23:1]  ¹⁰² sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).

[20:1]  ¹⁰³ sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God’s swift judgment (23-29). See further B. H. Kelly, “Truth in Contradiction, A Study of Job 20 and 21,” Int 15 (1961): 147-56.

[26:1]  ¹⁰⁴ sn These two chapters will be taken together under this title, although most commentators would assign Job 26:5-14 to Bildad and Job 27:7-23 to Zophar. Those sections will be noted as they emerge. For the sake of outlining, the following sections will be marked off: Job’s scorn for Bildad (26:2-4); a better picture of God’s greatness (26:5-14); Job’s protestation of innocence (27:2-6); and a picture of the condition of the wicked (27:7-23).

[9:1]  ¹⁰⁵ sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God’s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God’s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, “On Job 9 and 10,” JBL 53 (1934): 321-49.

[18:1]  ¹⁰⁶ sn Bildad attacks Job with less subtlety than Eliphaz. He describes the miserable existence of the wicked, indicating that it is the proof of sin. His speech falls into two main parts: why is Job so contemptuous toward his friends (Job 18:2-4), and the fate of the wicked (18:5-21). On this chapter see N. M. Sarna, “The Mythological Background of Job 18,” JBL 82 (1963): 315-18; and W. A. Irwin, “Job’s Redeemer,” JBL 81 (1962): 217-29.

[15:1]  ¹⁰⁷ sn In the first round of speeches, Eliphaz had emphasized the moral perfection of God, Bildad his unwavering justice, and Zophar his omniscience. Since this did not bring the expected response from Job, the friends see him as a menace to true religion, and so they intensify their approach. Eliphaz, as dignified as ever, rebukes Job for his arrogance and warns about the judgment the wicked bring on themselves. The speech of Eliphaz falls into three parts: the rebuke of Job for his irreverence (2-6); the analysis of Job’s presumption about wisdom (7-16), and his warning about the fate of the wicked (17-35).

[32:14]  ¹⁰⁸ tn Heb “he”; the referent (Job) has been specified in the translation for clarity.

[32:14]  ¹⁰⁹ tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.

[32:14]  ¹¹⁰ tn Heb “your words.”

[8:1]  ¹¹¹ sn This speech of Bildad ignores Job’s attack on his friends and focuses rather on Job’s comments about God’s justice. Bildad cannot even imagine saying that God is unjust. The only conclusion open to him is that Job’s family brought this on themselves, and so the only recourse is for Job to humble himself and make supplication to God. To make his point, Bildad will appeal to the wisdom of the ancients, for his theology is traditional. The speech has three parts: vv. 2-7 form his affirmation of the justice of God; vv. 8-19 are his appeal to the wisdom of the ancients, and vv. 20-22 are his summation. See N. C. Habel, “Appeal to Ancient Tradition as a Literary Form,” ZAW 88 (1976): 253-72; W. A. Irwin, “The First Speech of Bildad,” ZAW 51 (1953): 205-16.

[11:1]  ¹¹² sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20).

[1:9]  ¹¹³ tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[25:1]  ¹¹⁴ sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.

[23:5]  ¹¹⁵ tn Heb “the words he would answer me.”

[2:4]  ¹¹⁶ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ¹¹⁷ tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ¹¹⁸ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ¹¹⁹ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ¹²⁰ tn Heb “Indeed, all that a man has he will give for his life.”

[11:2]  ¹²¹ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

[11:2]  tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters.

[11:2]  ¹²² tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

[11:2]  ¹²³ tn The word is supplied here also for clarification.

[11:2]  ¹²⁴ tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

[11:2]  ¹²⁵ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

[22:1]  ¹²⁶ sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).

[16:3]  ¹²⁷ 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]  ¹²⁸ 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]  ¹²⁹ tn Heb “words of wind.”

[16:3]  ¹³⁰ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ¹³¹ 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?”

[32:5]  ¹³² tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.

[32:5]  ¹³³ tn Heb “that there was no reply in the mouth of the three men.”

[33:32]  ¹³⁴ tn Heb “if there are words.”

[33:32]  ¹³⁵ tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

[38:3]  ¹³⁶ tn Heb “Gird up your loins.” This idiom basically describes taking the hem of the long garment or robe and pulling it up between the legs and tucking it into the front of the belt, allowing easier and freer movement of the legs. “Girding the loins” meant the preparation for some difficult task (Jer 1:17), or for battle (Isa 5:27), or for running (1 Kgs 18:46). C. Gordon suggests that it includes belt-wrestling, a form of hand-to-hand mortal combat (“Belt-wrestling in the Bible World,” HUCA 23 [1950/51]: 136).

[42:4]  ¹³⁷ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[40:7]  ¹³⁸ tn See note on “task” in 38:3.

[4:1]  ¹³⁹ sn The speech of Eliphaz can be broken down into three main sections. In 4:1-11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction – calamity only destroys the wicked. Then in 4:12–5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8-27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16,” Bijdr 36 (1975): 308-11.

[4:1]  ¹⁴⁰ tn Heb “answered and said.”

[6:26]  ¹⁴¹ tn This, in the context, is probably the meaning, although the Hebrew simply has the line after the first half of the verse read: “and as/to wind the words of a despairing man.” The line could be translated “and the words of a despairing man, [which are] as wind.” But this translation follows the same approach as RSV, NIV, and NAB, which take the idiom of the verb (“think, imagine”) with the preposition on “wind” to mean “reckon as wind” – “and treat the words of a despairing man as wind.”

[11:5]  ¹⁴² tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

[11:5]  ¹⁴³ sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

[6:24]  ¹⁴⁴ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

[6:24]  ¹⁴⁵ tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

[6:24]  ¹⁴⁶ tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

[6:24]  ¹⁴⁷ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

[19:16]  ¹⁴⁸ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ¹⁴⁹ tn Heb “plead for grace” or “plead for mercy” (ESV).

[21:29]  ¹⁵⁰ tc The LXX reads, “Ask those who go by the way, and do not disown their signs.”

[21:29]  tn The idea is that the merchants who travel widely will talk about what they have seen and heard. These travelers give a different account of the wicked; they tell how he is spared. E. Dhorme (Job, 322) interprets “signs” concretely: “Their custom was to write their names and their thoughts somewhere at the main cross-roads. The main roads of Sinai are dotted with these scribblings made by such passers of a day.”

[23:4]  ¹⁵¹ tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.

[26:5]  ¹⁵² sn This is the section, Job 26:5-14, that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God.

[26:5]  ¹⁵³ tn The text has הָרְפָאִים (harÿfa’im, “the shades”), referring to the “dead,” or the elite among the dead (see Isa 14:9; 26:14; Ps 88:10 [11]). For further discussion, start with A. R. Johnson, The Vitality of the Individual, 88ff.

[26:5]  ¹⁵⁴ tn The verb is a Polal from חִיל (khil) which means “to tremble.” It shows that even these spirits cannot escape the terror.

[26:5]  ¹⁵⁵ tc Most commentators wish to lengthen the verse and make it more parallel, but nothing is gained by doing this.

[32:12]  ¹⁵⁶ tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”

[32:12]  ¹⁵⁷ tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.

[32:12]  ¹⁵⁸ tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.

[38:5]  ¹⁵⁹ 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.

[2:10]  ¹⁶⁰ tn Heb “he said to her.”

[2:10]  ¹⁶¹ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

[2:10]  ¹⁶² tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ¹⁶³ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

[2:10]  ¹⁶⁴ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ¹⁶⁵ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

[2:10]  sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.

[2:10]  ¹⁶⁶ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

[11:3]  ¹⁶⁷ tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).

[11:3]  ¹⁶⁸ tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”

[11:3]  ¹⁶⁹ tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).

[11:3]  ¹⁷⁰ tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”

[22:27]  ¹⁷¹ tn The words “to him” are not in the Hebrew text, but are implied.

[32:11]  ¹⁷² tn Heb “for your words.”

[32:11]  ¹⁷³ tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.

[32:13]  ¹⁷⁴ tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

[32:13]  ¹⁷⁵ tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

[40:5]  ¹⁷⁶ tn Heb “I will not add.”

[32:6]  ¹⁷⁷ tn Heb “answered and said.”

[32:6]  ¹⁷⁸ tn The text has “small in days.”

[32:6]  ¹⁷⁹ tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).

[32:6]  ¹⁸⁰ tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.

[33:26]  ¹⁸¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁸² tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.

[33:26]  ¹⁸³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ¹⁸⁴ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

[34:33]  ¹⁸⁵ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ¹⁸⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ¹⁸⁷ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.