11:7 “Can you discover 1 the essence 2 of God?
Can you find out 3
the perfection of the Almighty? 4
11:8 It is higher 5 than the heavens – what can you do?
It is deeper than Sheol 6 – what can you know?
11:9 Its measure is longer than the earth,
and broader than the sea.
139:6 Your knowledge is beyond my comprehension;
it is so far beyond me, I am unable to fathom it. 7
145:3 The Lord is great and certainly worthy of praise!
No one can fathom his greatness! 8
40:26 Look up at the sky! 9
Who created all these heavenly lights? 10
He is the one who leads out their ranks; 11
he calls them all by name.
Because of his absolute power and awesome strength,
not one of them is missing.
40:27 Why do you say, Jacob,
Why do you say, Israel,
“The Lord is not aware of what is happening to me, 12
My God is not concerned with my vindication”? 13
40:28 Do you not know?
Have you not heard?
The Lord is an eternal God,
the creator of the whole earth. 14
He does not get tired or weary;
there is no limit to his wisdom. 15
40:29 He gives strength to those who are tired;
to the ones who lack power, he gives renewed energy.
11:33 Oh, the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how fathomless his ways!
11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.
1:9 For this reason we also, from the day we heard about you, 16 have not ceased praying for you and asking God 17 to fill 18 you with the knowledge of his will in all spiritual wisdom and understanding, 1:10 so that you may live 19 worthily of the Lord and please him in all respects 20 – bearing fruit in every good deed, growing in the knowledge of God, 1:11 being strengthened with all power according to his glorious might for the display of 21 all patience and steadfastness, joyfully 1:12 giving thanks to the Father who has qualified you to share 22 in the saints’ 23 inheritance in the light.
1 tn The verb is מָצָא (matsa’, “to find; to discover”). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God.
2 tn The word means “search; investigation”; but it here means what is discovered in the search (so a metonymy of cause for the effect).
3 tn The same verb is now found in the second half of the verse, with a slightly different sense – “attain, reach.” A. R. Ceresko notes this as an example of antanaclasis (repetition of a word with a lightly different sense – “find/attain”). See “The Function of Antanaclasis in Hebrew Poetry,” CBQ 44 (1982): 560-61.
4 tn The abstract תַּכְלִית (takhlit) from כָּלָה (kalah, “to be complete; to be perfect”) may mean the end or limit of something, perhaps to perfection. So the NIV has “can you probe the limits of the Almighty?” The LXX has: “have you come to the end of that which the Almighty has made?”
5 tn The Hebrew says “heights of heaven, what can you do?” A. B. Davidson suggested this was an exclamation and should be left that way. But most commentators will repoint גָּבְהֵי שָׁמַיִם (govhe shamayim, “heights of heaven”) to גְּבֹהָה מִשָּׁמַיִם (gÿvohah mishamayim, “higher than the heavens”) to match the parallel expression. The LXX may have rearranged the text: “heaven is high.”
6 tn Or “deeper than hell.” The word “Sheol” always poses problems for translation. Here because it is the opposite of heaven in this merism, “hell” would be a legitimate translation. It refers to the realm of the dead – the grave and beyond. The language is excessive; but the point is that God’s wisdom is immeasurable – and Job is powerless before it.
7 tn Heb “too amazing [is this] knowledge for me, it is elevated, I cannot attain to it.”
8 tn Heb “and concerning his greatness there is no searching.”
9 tn Heb “Lift on high your eyes and see.”
10 tn The words “heavenly lights” are supplied in the translation for clarification. See the following lines.
11 tn Heb “the one who brings out by number their host.” The stars are here likened to a huge army that the Lord leads out. Perhaps the next line pictures God calling roll. If so, the final line may be indicating that none of them dares “go AWOL.” (“AWOL” is a military acronym for “absent without leave.”)
12 tn Heb “my way is hidden from the Lord” (so NAB, NASB, NIV, NRSV).
13 tn Heb “and from my God my justice passes away”; NRSV “my right is disregarded by my God.”
14 tn Heb “the ends of the earth,” but this is a merism, where the earth’s extremities stand for its entirety, i.e., the extremities and everything in between them.
15 sn Exiled Israel’s complaint (v. 27) implies that God might be limited in some way. Perhaps he, like so many of the pagan gods, has died. Or perhaps his jurisdiction is limited to Judah and does not include Babylon. Maybe he is unable to devise an adequate plan to rescue his people, or is unable to execute it. But v. 28 affirms that he is not limited temporally or spatially nor is his power and wisdom restricted in any way. He can and will deliver his people, if they respond in hopeful faith (v. 31a).
16 tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.
17 tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.
18 tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.
19 tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”
20 tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”
21 tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.
22 tn BDAG 473 s.v. ἱκανόω states, “τινὰ εἴς τι someone for someth. Col 1:12.” The point of the text is that God has qualified the saints for a “share” or “portion” in the inheritance of the saints.
23 tn Grk “the inheritance of the saints.” The genitive noun τῶν ἁγίων (twn Jagiwn) is a possessive genitive: “the saints’ inheritance.”