12:9 Which of all these 1 does not know
that the hand of the Lord 2 has done 3 this,
23:13 But he is unchangeable, 4 and who can change 5 him?
Whatever he 6 has desired, he does.
35:7 If you are righteous, what do you give to God,
or what does he receive from your hand?
35:12 Then 7 they cry out – but he does not answer –
because of the arrogance of the wicked.
35:15 And further, 8 when you say
that his anger does not punish, 9
and that he does not know transgression! 10
39:22 It laughs at fear and is not dismayed;
it does not shy away from the sword.
1 tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).
2 tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three
3 sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.
4 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).
5 tn Heb “cause him to return.”
6 tn Or “his soul.”
7 tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).
10 tn The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).
11 tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).
12 tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”