[38:1]  ¹ 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]  ² 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).

[38:2]  ³ tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).

[38:2]  ⁴ sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”

[38:3]  ⁵ 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).

[38:4]  ⁶ tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.

[38:4]  ⁷ tn The verb is the imperative; it has no object “me” in the text.

[38:5]  ⁸ 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.

[38:6]  ⁹ tn For the interrogative serving as a genitive, see GKC 442 §136.b.

[38:6]  ¹⁰ sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).

[38:7]  ¹¹ sn The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).

[38:7]  ¹² tn The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.

[38:7]  ¹³ tn Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.

[38:7]  ¹⁴ tn See Job 1:6.

[38:8]  ¹⁵ tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.

[38:8]  ¹⁶ tn The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.

[38:9]  ¹⁷ tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.

[38:9]  ¹⁸ tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.

[38:10]  ¹⁹ tc The MT has “and I broke,” which cannot mean “set, prescribed” or the like. The LXX and the Vulgate have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).

[38:10]  ²⁰ tn Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.

[38:11]  ²¹ tn The imperfect verb receives the permission nuance here.

[38:11]  ²² tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).

[38:11]  ²³ tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The LXX has “broken” at this point, suggesting the verse might have been confused – but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.

[38:12]  ²⁴ tn The Hebrew idiom is “have you from your days?” It means “never in your life” (see 1 Sam 25:28; 1 Kgs 1:6).

[38:12]  ²⁵ tn The verb is the Piel of יָדַע (yada’, “to know”) with a double accusative.

[38:13]  ²⁶ sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.

[38:14]  ²⁷ sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.

[38:14]  ²⁸ tn Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.

[38:14]  ²⁹ tc The MT reads “they stand up like a garment” (NASB, NIV) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [NICOT], 497, “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.

[38:15]  ³⁰ tn Heb “the raised arm.” The words “in violence” are not in the Hebrew text, but are supplied in the translation to clarify the metaphor.

[38:15]  ³¹ sn What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator’s term for the line of stars (“Two astronomical passages in the Old Testament,” JTS 4 [1953]: 208-12).

[38:16]  ³² tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

[38:17]  ³³ tn Heb “uncovered to you.”

[38:17]  ³⁴ tn Some still retain the traditional phrase “shadow of death” in the English translation (cf. NIV). The reference is to the entrance to Sheol (see Job 10:21).

[38:19]  ³⁵ tn The interrogative with דֶרֶךְ (derekh) means “in what road” or “in what direction.”

[38:20]  ³⁶ tn The suffixes are singular (“that you may take it to its border…to its home”), referring to either the light or the darkness. Because either is referred to, the translation has employed plurals, since singulars would imply that only the second item, “darkness,” was the referent. Plurals are also employed by NAB and NIV.

[38:21]  ³⁷ tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.

[38:22]  ³⁸ sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

[38:22]  ³⁹ tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.

[38:23]  ⁴⁰ sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.

[38:24]  ⁴¹ tn Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed ‘ed instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 91-92).

[38:26]  ⁴² tn Heb “on a land, no man.”

[38:26]  ⁴³ tn Heb “a desert, no man in it.”

[38:27]  ⁴⁴ tn Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsa’) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsame’, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”).

[38:29]  ⁴⁵ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[38:30]  ⁴⁶ tn Several suggest that the verb is not from חָבָא (khava’, “to hide”) but from a homonym, “to congeal.” This may be too difficult to support, however.

[38:31]  ⁴⁷ tn This word is found here and in 1 Sam 15:32. Dhorme suggests, with others, that there has been a metathesis (a reversal of consonants), and it is the same word found in Job 31:36 (“bind”). G. R. Driver takes it as “cluster” without changing the text (“Two astronomical passages in the Old Testament,” JTS 7 [1956] :3).

[38:32]  ⁴⁸ tn The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.”

[38:32]  ⁴⁹ sn See Job 9:9.

[38:34]  ⁵⁰ tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.

[38:36]  ⁵¹ tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature – clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.

[38:37]  ⁵² tn The word actually means “to cause to lie down.”

[38:38]  ⁵³ tn The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.

[38:39]  ⁵⁴ tn Heb “fill up the life of.”

[38:41]  ⁵⁵ tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”

[39:1]  ⁵⁶ tn The text uses the infinitive as the object: “do you know the giving birth of?”

[39:1]  ⁵⁷ tn Or “ibex.”

[39:2]  ⁵⁸ tn Here the infinitive is again a substantive: “the time of their giving birth.”

[39:3]  ⁵⁹ tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).

[39:3]  ⁶⁰ tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.

[39:4]  ⁶¹ tn The idea is that of the open countryside. The Aramaism is found only here.

[39:7]  ⁶² sn The animal is happier in open countryside than in a busy town, and on its own rather than being driven by a herdsman.

[39:10]  ⁶³ tn Some commentators think that the addition of the “wild ox” here is a copyist’s error, making the stich too long. They therefore delete it. Also, binding an animal to the furrow with ropes is unusual. So with a slight emendation Kissane came up with “Will you bind him with a halter of cord?” While the MT is unusual, the sense is understandable, and no changes, even slight ones, are absolutely necessary.

[39:11]  ⁶⁴ tn Heb “leave.”

[39:12]  ⁶⁵ tn The word is normally translated “believe” in the Bible. The idea is that of considering something dependable and acting on it. The idea of reliability is found also in the Niphal stem usages.

[39:12]  ⁶⁶ tc There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the MT is perfectly clear as it stands.

[39:12]  ⁶⁷ tn Heb “your seed”; this must be interpreted figuratively for what the seed produces.

[39:12]  ⁶⁸ tn Heb “gather it”; the referent (the grain) has been specified in the translation for clarity.

[39:12]  ⁶⁹ tn Simply, the MT has “and your threshing floor gather.” The “threshing floor” has to be an adverbial accusative of place.

[39:13]  ⁷⁰ tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made.

[39:13]  ⁷¹ tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3).

[39:13]  ⁷² tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.”

[39:13]  ⁷³ tn The point of this statement would be that the ostrich cannot compare to the stork. But there are many other proposals for this line – just about every commentator has a different explanation for it. Of the three words here, the first means “pinion,” the third “plumage,” and the second probably “stork,” although the LXX has “heron.” The point of this whole section is that the ostrich is totally lacking in parental care, whereas the stork is characterized by it. The Hebrew word for “stork” is the same word for “love”: חֲסִידָה (khasidah), an interpretation followed by the NASB. The most likely reading is “or are they the pinions and plumage of the stork?” The ostrich may flap about, but cannot fly and does not care for its young.

[39:14]  ⁷⁴ tn The meaning may have the connotation of “lays; places,” rather than simply abandoning (see M. Dahood, “The Root ’zb II in Job,” JBL 78 [1959]: 307f.).

[39:15]  ⁷⁵ tn Heb “an animal of the field.”

[39:16]  ⁷⁶ sn This verb, “to deal harshly; to harden; to treat cruelly,” is used for hardening the heart elsewhere (see Isa 63:17).

[39:18]  ⁷⁷ tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run.

[39:19]  ⁷⁸ tn The second half of the verse contains this hapax legomenon, which is usually connected with the word רַעְמָה (ra’mah, “thunder”). A. B. Davidson thought it referred to the quivering of the neck rather than the mane. Gray thought the sound and not the movement was the point. But without better evidence, a reading that has “quivering mane” may not be far off the mark. But it may be simplest to translate it “mane” and assume that the idea of “quivering” is part of the meaning.

[39:20]  ⁷⁹ sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.

[39:20]  ⁸⁰ tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here.

[39:21]  ⁸¹ tc The Hebrew text has a plural verb, “they paw.” For consistency and for stylistic reasons this is translated as a singular.

[39:21]  ⁸² tn The armies would prepare for battles that were usually fought in the valleys, and so the horse was ready to charge. But in Ugaritic the word `mk means “force” as well as “valley.” The idea of “force” would fit the parallelism here well (see M. Dahood, “Value of Ugaritic for textual criticism,” Bib 40 [1959]: 166).

[39:21]  ⁸³ tn Or “in strength.”

[39:23]  ⁸⁴ tn This may be the scimitar (see G. Molin, “What is a kidon?” JSS 1 [1956]: 334-37).

[39:24]  ⁸⁵ tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”

[39:24]  ⁸⁶ tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”

[39:26]  ⁸⁷ tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.

[39:27]  ⁸⁸ tn Heb “your mouth.”

[39:28]  ⁸⁹ tn Heb “upon the tooth of a rock.”

[39:28]  ⁹⁰ tn The word could be taken as the predicate, but because of the conjunction it seems to be adding another description of the place of its nest.

[39:29]  ⁹¹ tn The word means “search,” but can be used for a wide range of matters, including spying.

[39:29]  ⁹² tn Heb “food.”

[39:30]  ⁹³ tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.

[40:2]  ⁹⁴ 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]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.

[40:4]  ⁹⁸ tn The words “to silence myself” are supplied in the translation for clarity.

[40:5]  ⁹⁹ tn Heb “I will not add.”

[40:6]  ¹⁰⁰ 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).

[40:7]  ¹⁰¹ tn See note on “task” in 38:3.

[40:8]  ¹⁰² tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[40:9]  ¹⁰³ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[40:11]  ¹⁰⁴ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ¹⁰⁵ tn Heb “the overflowings.”

[40:11]  ¹⁰⁶ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

[40:12]  ¹⁰⁷ tn The expression translated “on the spot” is the prepositional phrase תַּחְתָּם (takhtam, “under them”). “Under them” means in their place. But it can also mean “where someone stands, on the spot” (see Exod 16:29; Jos 6:5; Judg 7:21, etc.).

[40:13]  ¹⁰⁸ tn The word “dust” can mean “ground” here, or more likely, “grave.”

[40:13]  ¹⁰⁹ tn The verb חָבַשׁ (khavash) means “to bind.” In Arabic the word means “to bind” in the sense of “to imprison,” and that fits here.

[40:13]  ¹¹⁰ tn Heb “their faces.”

[40:13]  ¹¹¹ tn The word is “secret place,” the place where he is to hide them, i.e., the grave. The text uses the word “secret place” as a metonymy for the grave.

[40:14]  ¹¹² 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]  ¹¹³ tn The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”

[40:15]  ¹¹⁴ sn The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, NIDOTTE, 2:780; H. M. Morris, The Remarkable Record of Job, 115-22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.

[40:15]  ¹¹⁵ sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.

[40:15]  ¹¹⁶ tn Heb “with you.” The meaning could be temporal (“when I made you”) – perhaps a reference to the sixth day of creation (Gen 1:24).

[40:16]  ¹¹⁷ tn In both of these verses הִנֶּה (hinneh, “behold”) has the deictic force (the word is from Greek δείκνυμι, deiknumi, “to show”). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand – “O look!”

[40:17]  ¹¹⁸ tn The verb חָפַץ (khafats) occurs only here. It may have the meaning “to make stiff; to make taut” (Arabic). The LXX and the Syriac versions support this with “erects.” But there is another Arabic word that could be cognate, meaning “arch, bend.” This would give the idea of the tail swaying. The other reading seems to make better sense here. However, “stiff” presents a serious problem with the view that the animal is the hippopotamus.

[40:19]  ¹¹⁹ tn Heb “the ways of God.”

[40:19]  ¹²⁰ tc The literal reading of the MT is “let the one who made him draw near [with] his sword.” The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God’s slaying the Beast. There are again many suggestions on how to read the line. The RV probably has the safest: “He that made him has furnished him with his sword” (the sword being a reference to the sharp tusks with which he can attack).

[40:20]  ¹²¹ tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yÿvul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.

[40:22]  ¹²² tn The suffix is singular, but must refer to the trees’ shade.

[40:23]  ¹²³ tn The word ordinarily means “to oppress.” So many commentators have proposed suitable changes: “overflows” (Beer), “gushes” (Duhm), “swells violently” (Dhorme, from a word that means “be strong”).

[40:23]  ¹²⁴ tn Or “he remains calm.”

[40:24]  ¹²⁵ tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., NRSV).

[40:24]  ¹²⁶ tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.

[41:1]  ¹²⁷ sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.

[41:1]  ¹²⁸ tn The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.

[41:1]  ¹²⁹ tn The verb שָׁקַע (shaqa’) means “to cause to sink,” if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of “to tie; to bind.” If the rope were put around the tongue and jaw, binding tightly would be the sense.

[41:3]  ¹³⁰ tn The line asks if the animal, when caught and tied and under control, would keep on begging for mercy. Absolutely not. It is not in the nature of the beast. The construction uses יַרְבֶּה (yarbeh, “[will] he multiply” [= “make numerous”]), with the object, “supplications” i.e., prayers for mercy.

[41:3]  ¹³¹ tn The rhetorical question again affirms the opposite. The poem is portraying the creature as powerful and insensitive.

[41:4]  ¹³² tn Heb “will he cut a covenant.”

[41:4]  ¹³³ tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”

[41:5]  ¹³⁴ tn The Hebrew verb is שָׂחַק (sakhaq, “to sport; to trifle; to play,” Ps 104:26).

[41:5]  ¹³⁵ tn The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered “tie him with a string like a young sparrow” (VT 14 [1964]: 114ff.).

[41:6]  ¹³⁶ tn The word חָבַּר (khabbar) is a hapax legomenon, but the meaning is “to associate” since it is etymologically related to the verb “to join together.” The idea is that fishermen usually work in companies or groups, and then divide up the catch when they come ashore – which involves bargaining.

[41:6]  ¹³⁷ tn The word כָּרַה (karah) means “to sell.” With the preposition עַל (’al, “upon”) it has the sense “to bargain over something.”

[41:6]  ¹³⁸ tn The verb means “to cut up; to divide up” in the sense of selling the dead body (see Exod 21:35). This will be between them and the merchants (כְּנַעֲנִים, kÿna’anim).

[41:8]  ¹³⁹ tn The verse uses two imperatives which can be interpreted in sequence: do this, and then this will happen.

[41:9]  ¹⁴⁰ sn Job 41:9 in the English Bible is 41:1 in the Hebrew text (BHS). From here to the end of the chapter the Hebrew verse numbers differ from those in the English Bible, with 41:10 ET = 41:2 HT, 41:11 ET = 41:3 HT, etc. See also the note on 41:1.

[41:9]  ¹⁴¹ tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope – his expectation – false (a derivative from the verb כָּזַב [kazab, “lie”] is used for a mirage).

[41:9]  ¹⁴² tn There is an interrogative particle in this line, which most commentators ignore. But others freely emend the MT. Gunkel, following the mythological approach, has “his appearance casts down even a god.” Cheyne likewise has: “even divine beings the fear of him brings low” (JQR 9 [1896/97]: 579). Pope has, “Were not the gods cast down at the sight of him?” There is no need to bring in this mythological element.

[41:10]  ¹⁴³ sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone.

[41:10]  ¹⁴⁴ tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. NRSV, NJB).

[41:11]  ¹⁴⁵ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ¹⁴⁶ 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]  ¹⁴⁷ 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.

[41:12]  ¹⁴⁸ tn Dhorme changes the noun into a verb, “I will tell,” and the last two words into אֵין עֶרֶךְ (’en ’erekh, “there is no comparison”). The result is “I will tell of his incomparable might.”

[41:13]  ¹⁴⁹ tn Heb “the face of his garment,” referring to the outer garment or covering. Some take it to be the front as opposed to the back.

[41:13]  ¹⁵⁰ tc The word רֶסֶן (resen) has often been rendered “bridle” (cf. ESV), but that leaves a number of unanswered questions. The LXX reads סִרְיוֹן (siryon), with the transposition of letters, but that means “coat of armor.” If the metathesis stands, there is also support from the cognate Akkadian.

[41:14]  ¹⁵¹ tn Heb “his face.”

[41:15]  ¹⁵² tc The MT has גַּאֲוָה (ga’avah, “his pride”), but the LXX, Aquila, and the Vulgate all read גַּוּוֹ (gavvo, “his back”). Almost all the modern English versions follow the variant reading, speaking about “his [or its] back.”

[41:15]  ¹⁵³ tn Instead of צָר (tsar, “closely”) the LXX has צֹר (tsor, “stone”) to say that the seal was rock hard.

[41:16]  ¹⁵⁴ tn The expression “each one…to the next” is literally “one with one.”

[41:17]  ¹⁵⁵ tn Heb “a man with his brother.”

[41:18]  ¹⁵⁶ tn Heb “the eyelids,” but it represents the early beams of the dawn as the cover of night lifts.

[41:19]  ¹⁵⁷ sn For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way – they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile.

[41:20]  ¹⁵⁸ tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [’ogem] for אַגְמֹן [’agmon]). This view is widely accepted.

[41:22]  ¹⁵⁹ tn This word, דְּאָבָה (dÿ’avah) is a hapax legomenon. But the verbal root means “to languish; to pine.” A related noun talks of dejection and despair in Deut 28:65. So here “despair” as a translation is preferable to “terror.”

[41:23]  ¹⁶⁰ tn Heb “fallings.”

[41:23]  ¹⁶¹ tn The last clause says “it cannot be moved.” But this part will function adverbially in the sentence.

[41:24]  ¹⁶² tn The description of his heart being “hard” means that he is cruel and fearless. The word for “hard” is the word encountered before for molten or cast metal.

[41:25]  ¹⁶³ tc This verse has created all kinds of problems for the commentators. The first part is workable: “when he raises himself up, the mighty [the gods] are terrified.” The mythological approach would render אֵלִים (’elim) as “gods.” But the last two words, which could be rendered “at the breaking [crashing, or breakers] they fail,” receive much attention. E. Dhorme (Job, 639) suggests “majesty” for “raising up” and “billows” (גַּלִּים, gallim) for אֵלִים (’elim), and gets a better parallelism: “the billows are afraid of his majesty, and the waves draw back.” But H. H. Rowley (Job [NCBC], 263) does not think this is relevant to the context, which is talking about the creature’s defense against attack. The RSV works well for the first part, but the second part need some change; so Rowley adopts “in their dire consternation they are beside themselves.”

[41:26]  ¹⁶⁴ tn This is the clearest reading, following A. B. Davidson, Job, 285. The versions took different readings of the construction.

[41:26]  ¹⁶⁵ tn The verb קוּם (qum, “stand”) with בְּלִי (bÿli, “not”) has the sense of “does not hold firm,” or “gives way.”

[41:28]  ¹⁶⁶ tn Heb “the son of the bow.”

[41:29]  ¹⁶⁷ tn The verb is plural, but since there is no expressed subject it is translated as a passive here.

[41:30]  ¹⁶⁸ tn Heb “under him.”

[41:30]  ¹⁶⁹ tn Here only the word “sharp” is present, but in passages like Isa 41:15 it is joined with “threshing sledge.” Here and in Amos 1:3 and Isa 28:27 the word stands alone, but represents the “sledge.”

[41:31]  ¹⁷⁰ sn The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison.

[41:33]  ¹⁷¹ tn Heb “one who was made.”

[41:34]  ¹⁷² tn Heb “the sons of pride.” Dhorme repoints the last word to get “all the wild beasts,” but this misses the point of the verse. This animal looks over every proud creature – but he is king of them all in that department.

[42:3]  ¹⁷³ tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

[42:3]  ¹⁷⁴ tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

[42:3]  ¹⁷⁵ tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

[42:3]  ¹⁷⁶ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.

[42:4]  ¹⁷⁷ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[42:5]  ¹⁷⁸ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[42:6]  ¹⁷⁹ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[42:7]  ¹⁸⁰ tn Heb “the Lord.” The title has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[42:7]  ¹⁸¹ tn Heb “is kindled.”

[42:7]  ¹⁸² tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.

[42:8]  ¹⁸³ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ¹⁸⁴ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ¹⁸⁵ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ¹⁸⁶ tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ¹⁸⁷ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ¹⁸⁸ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.

[42:9]  ¹⁸⁹ tn The expression “had respect for Job” means God answered his prayer.

[42:10]  ¹⁹⁰ tn The paragraph begins with the disjunctive vav, “Now as for the Lord, he….”

[42:10]  ¹⁹¹ sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.

[42:10]  ¹⁹² tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.

[42:10]  ¹⁹³ tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).

[42:11]  ¹⁹⁴ tn Heb “ate bread.”

[42:11]  ¹⁹⁵ tn The Hebrew word קְשִׂיטָה (qÿsitah) is generally understood to refer to a unit of money, but the value is unknown.

[42:11]  ¹⁹⁶ sn This gold ring was worn by women in the nose, or men and women in the ear.

[42:13]  ¹⁹⁷ tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view; but it is probably not warranted.

[42:14]  ¹⁹⁸ sn The Hebrew name Jemimah means “dove.”

[42:14]  ¹⁹⁹ sn The Hebrew name Keziah means “cassia.”

[42:14]  ²⁰⁰ sn The Hebrew name Keren-Happuch means “horn of eye-paint.”