Ayub 6:13

6:13 Is ¹  not my power to help myself nothing,

and has not every resource ²  been driven from me?

Ayub 13:16

13:16 Moreover, this will become my deliverance,

for no godless person would come before him. ³ 

Ayub 5:15

5:15 So he saves ⁴  from the sword that comes from their mouth, ⁵ 

even ⁶  the poor from the hand of the powerful.

Ayub 30:15

30:15 Terrors are turned loose ⁷  on me;

they drive away ⁸  my honor like the wind,

and like a cloud my deliverance has passed away.

Ayub 36:15

36:15 He delivers the afflicted by ⁹  their ¹⁰  afflictions,

he reveals himself to them ¹¹  by their suffering.

Ayub 9:4

9:4 He is wise in heart ¹²  and mighty ¹³  in strength ¹⁴  –

who has resisted ¹⁵  him and remained safe? ¹⁶ 

Ayub 5:19

5:19 He will deliver you ¹⁷  from six calamities;

yes, in seven ¹⁸  no evil will touch you.

Ayub 41:11

41:11 (Who has confronted ¹⁹  me that I should repay? ²⁰ 

Everything under heaven belongs to me!) ²¹ 

Ayub 1:16

1:16 While this one was still speaking, ²²  another messenger arrived ²³  and said, “The fire of God ²⁴  has fallen from heaven ²⁵  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

Ayub 1:19

1:19 and suddenly ²⁶  a great wind ²⁷  swept across ²⁸  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 22:29

22:29 When people are brought low ²⁹  and you say

‘Lift them up!’ ³⁰ 

then he will save the downcast; ³¹ 

Ayub 33:30

33:30 to turn back his life from the place of corruption,

that he may be enlightened with the light of life.

Ayub 5:4

5:4 His children are far ³²  from safety,

and they are crushed ³³  at the place where judgment is rendered, ³⁴ 

nor is there anyone to deliver them. ³⁵ 

Ayub 5:11

5:11 he sets ³⁶  the lowly ³⁷  on high,

that those who mourn ³⁸  are raised ³⁹  to safety.

Ayub 5:24

5:24 And ⁴⁰  you will know ⁴¹  that your home ⁴² 

will be secure, ⁴³ 

and when you inspect ⁴⁴  your domains,

you will not be missing ⁴⁵  anything.

Ayub 7:7

7:7 Remember ⁴⁶  that my life is but a breath,

that ⁴⁷  my eyes will never again ⁴⁸  see happiness.

Ayub 40:14

40:14 Then I myself will acknowledge ⁴⁹  to you

that your own right hand can save you. ⁵⁰ 

Ayub 21:30

21:30 that the evil man is spared

from the day of his misfortune,

that he is delivered ⁵¹ 

from the day of God’s wrath?

Ayub 20:21

20:21 “Nothing is left for him to devour; ⁵² 

that is why his prosperity does not last. ⁵³ 

Ayub 21:8

21:8 Their children ⁵⁴  are firmly established

in their presence, ⁵⁵ 

their offspring before their eyes.

Ayub 24:23

24:23 God ⁵⁶  may let them rest in a feeling of security, ⁵⁷ 

but he is constantly watching ⁵⁸  all their ways. ⁵⁹ 

Ayub 26:2

26:2 “How you have helped ⁶⁰  the powerless! ⁶¹ 

How you have saved the person who has no strength! ⁶² 

Ayub 29:17

29:17 I broke the fangs ⁶³  of the wicked,

and made him drop ⁶⁴  his prey from his teeth.

Ayub 3:13

3:13 For now ⁶⁵  I would be lying down

and ⁶⁶  would be quiet, ⁶⁷ 

I would be asleep and then at peace ⁶⁸ 

Ayub 6:23

6:23 Or ‘Deliver me ⁶⁹  from the enemy’s power, ⁷⁰ 

and from the hand of tyrants ⁷¹  ransom ⁷²  me’?

Ayub 12:5

12:5 For calamity, ⁷³  there is derision

(according to the ideas of the fortunate ⁷⁴ ) –

a fate ⁷⁵  for those whose feet slip!

Ayub 15:21

15:21 Terrifying sounds fill ⁷⁶  his ears;

in a time of peace marauders ⁷⁷  attack him.

Ayub 21:23

Death Levels Everything

21:23 “One man dies in his full vigor, ⁷⁸ 

completely secure and prosperous,

Ayub 25:2

25:2 “Dominion ⁷⁹  and awesome might ⁸⁰  belong to ⁸¹  God;

he establishes peace in his heights. ⁸² 

Ayub 10:7

10:7 although you know ⁸³  that I am not guilty,

and that there is no one who can deliver ⁸⁴ 

out of your hand?

Ayub 21:16

21:16 But their prosperity is not their own doing. ⁸⁵ 

The counsel of the wicked is far from me! ⁸⁶ 

Ayub 22:21

22:21 “Reconcile yourself ⁸⁷  with God, ⁸⁸ 

and be at peace ⁸⁹  with him;

in this way your prosperity will be good.

Ayub 29:12

29:12 for I rescued the poor who cried out for help,

and the orphan who ⁹⁰  had no one to assist him;

Ayub 36:18

36:18 Be careful that ⁹¹  no one entices you with riches;

do not let a large bribe ⁹²  turn you aside.

Ayub 34:29

34:29 But if God ⁹³  is quiet, who can condemn ⁹⁴  him?

If he hides his face, then who can see him?

Yet ⁹⁵  he is over the individual and the nation alike, ⁹⁶ 

[6:13]  ¹ tn For the use of the particle אִם (’im) in this kind of interrogative clause, see GKC 475 §150.g, note.

[6:13]  ² tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.

[13:16]  ³ sn The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.

[5:15]  ⁴ tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.

[5:15]  ⁵ tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some mss do not have the preposition on “their mouth,” but render the expression as a construct: “from the sword of their mouth.” This would mean their tongue, and by metonymy, what they say. The expression “from their mouth” corresponds well with “from the hand” in the next colon. And as E. Dhorme (Job, 67) notes, what is missing is a parallel in the first part with “the poor” in the second. So he follows Cappel in repointing “from the sword” as a Hophal participle, מֹחֳרָב (mokhorav), meaning “the ruined.” If a change is required, this has the benefit of only changing the pointing. The difficulty with this is that the word “desolate, ruined” is not used for people, but only to cities, lands, or mountains. The sense of the verse can be supported from the present pointing: “from the sword [which comes] from their mouth”; the second phrase could also be in apposition, meaning, “from the sword, i.e., from their mouth.”

[5:15]  ⁶ tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.

[30:15]  ⁷ tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).

[30:15]  ⁸ tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

[36:15]  ⁹ tn The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.

[36:15]  ¹⁰ tn Heb “his.”

[36:15]  ¹¹ tn Heb “he uncovers their ear.”

[9:4]  ¹² tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.

[9:4]  sn The heart is the seat of intelligence and understanding, the faculty of decision making.

[9:4]  ¹³ sn The words אַמִּיץ (’ammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification – God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).

[9:4]  ¹⁴ tn The first half of the verse simply has “wise of heart and mighty of strength.” The entire line is a casus pendens that will refer to the suffix on אֵלָיו (’elayv) in the second colon. So the question is “Who has resisted the one who is wise of heart and mighty of strength?” Again, the rhetorical question is affirming that no one has done this.

[9:4]  ¹⁵ tn The verb is the Hiphil of the verb קָשָׁה (qashah, “to be hard”). It frequently is found with the word for “neck,” describing people as “stiff-necked,” i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.

[9:4]  ¹⁶ tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver.

[5:19]  ¹⁷ tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.

[5:19]  ¹⁸ tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).

[41:11]  ¹⁹ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ²⁰ 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]  ²¹ 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.

[1:16]  ²² tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ²³ tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ²⁴ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ²⁵ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[1:19]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.

[22:29]  ²⁹ tn There is no expressed subject here, and so the verb is taken as a passive voice again.

[22:29]  ³⁰ tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].

[22:29]  ³¹ tn Or “humble”; Heb “the lowly of eyes.”

[5:4]  ³² tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ³³ tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ³⁴ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ³⁵ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[5:11]  ³⁶ tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”

[5:11]  ³⁷ tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”

[5:11]  ³⁸ tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).

[5:11]  ³⁹ tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.

[5:24]  ⁴⁰ sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ⁴¹ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ⁴² tn Heb “tent.”

[5:24]  ⁴³ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ⁴⁴ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ⁴⁵ tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[7:7]  ⁴⁶ sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ⁴⁷ tn The word “that” is supplied in the translation.

[7:7]  ⁴⁸ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[40:14]  ⁴⁹ tn The verb is usually translated “praise,” but with the sense of a public declaration or acknowledgment. It is from יָדָה (yadah, in the Hiphil, as here, “give thanks, laud”).

[40:14]  ⁵⁰ tn The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”

[21:30]  ⁵¹ tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.

[20:21]  ⁵² tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ⁵³ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[21:8]  ⁵⁴ tn Heb “their seed.”

[21:8]  ⁵⁵ tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).

[24:23]  ⁵⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[24:23]  ⁵⁷ tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

[24:23]  ⁵⁸ tn Heb “his eyes are on.”

[24:23]  ⁵⁹ sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

[26:2]  ⁶⁰ tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad.

[26:2]  ⁶¹ tn The “powerless” is expressed here by the negative before the word for “strength; power” – “him who has no power” (see GKC 482 §152.u, v).

[26:2]  ⁶² tn Heb “the arm [with] no strength.” Here too the negative expression is serving as a relative clause to modify “arm,” the symbol of strength and power, which by metonymy stands for the whole person. “Man of arm” denoted the strong in 22:8.

[29:17]  ⁶³ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ⁶⁴ tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[3:13]  ⁶⁵ tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.

[3:13]  ⁶⁶ tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”

[3:13]  ⁶⁷ tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).

[3:13]  ⁶⁸ tn The last part uses the impersonal verb “it would be at rest for me.”

[6:23]  ⁶⁹ tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift – if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement – “to deliver from enemies….”

[6:23]  ⁷⁰ tn Heb “hand,” as in the second half of the verse.

[6:23]  ⁷¹ tn The עָרִיצִים (’aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb עָרַץ (’arats) means “to terrify” (Job 13:25).

[6:23]  ⁷² tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made.

[12:5]  ⁷³ tn The first word, לַפִּיד (lapid), could be rendered “a torch of scorn,” but this gives no satisfying meaning. The ל (lamed) is often taken as an otiose letter, and the noun פִּיד (pid) is “misfortune, calamity” (cf. Job 30:24; 31:29).

[12:5]  ⁷⁴ tn The noun עַשְׁתּוּת (’ashtut, preferably עַשְׁתּוֹת, ’ashtot) is an abstract noun from עָשַׁת (’ashat, “to think”). The word שַׁאֲנָן (sha’anan) means “easy in mind, carefree,” and “happy.”

[12:5]  ⁷⁵ tn The form has traditionally been taken to mean “is ready” from the verb כּוּן (kun, “is fixed, sure”). But many commentators look for a word parallel to “calamity.” So the suggestion has been put forward that נָכוֹן (nakhon) be taken as a noun from נָכָה (nakhah, “strike, smite”): “a blow” (Schultens, Dhorme, Gordis), “thrust” or “kick” (HALOT 698 s.v. I נָכוֹן).

[15:21]  ⁷⁶ tn The word “fill” is not in the Hebrew text, but has been supplied in the translation.

[15:21]  ⁷⁷ tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this.

[21:23]  ⁷⁸ tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.

[25:2]  ⁷⁹ tn The word הַמְשֵׁל (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority.

[25:2]  ⁸⁰ tn The word פָּחַד (pakhad) literally means “fear; dread,” but in the sense of what causes the fear or the dread.

[25:2]  ⁸¹ tn Heb “[are] with him.”

[25:2]  ⁸² sn The line says that God “makes peace in his heights.” The “heights” are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. “Peace” here could also signify the whole order he establishes.

[10:7]  ⁸³ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

[10:7]  ⁸⁴ tn Heb “and there is no deliverer.”

[10:7]  sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.

[21:16]  ⁸⁵ tn Heb “is not in their hand.”

[21:16]  sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands” – Gordis reads it, “Indeed, our prosperity is not in his hands.”

[21:16]  ⁸⁶ sn Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles – “far be from me their counsel.”

[22:21]  ⁸⁷ tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).

[22:21]  ⁸⁸ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[22:21]  ⁸⁹ tn The two imperatives in this verse imply a relationship of succession and not consequence.

[29:12]  ⁹⁰ tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).

[36:18]  ⁹¹ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ⁹² tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[34:29]  ⁹³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ⁹⁴ tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ⁹⁵ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ⁹⁶ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”