21:5 Look 1 at me and be appalled;
put your hands over your mouths. 2
29:9 the chief men refrained from talking
and covered their mouths with their hands;
29:10 the voices of the nobles fell silent, 3
and their tongues stuck to the roof of their mouths.
40:4 “Indeed, I am completely unworthy 4 – how could I reply to you?
I put 5 my hand over my mouth to silence myself. 6
52:15 his form was so marred he no longer looked human 7 –
so now 8 he will startle 9 many nations.
Kings will be shocked by his exaltation, 10
for they will witness something unannounced to them,
and they will understand something they had not heard about.
3:19 Now we know that whatever the law says, it says to those who are under 11 the law, so that every mouth may be silenced and the whole world may be held accountable to God.
1 tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him.
2 tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).
3 tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habi’a, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say.
4 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.
5 tn The perfect verb here should be classified as an instantaneous perfect; the action is simultaneous with the words.
6 tn The words “to silence myself” are supplied in the translation for clarity.
7 tn Heb “and his form from the sons of men.” The preposition מִן (min) here carries the sense “away from,” i.e., “so as not to be.”
8 tn This statement completes the sentence begun in v. 14a. The introductory כֵּן (ken) answers to the introductory כַּאֲשֶׁר (ka’asher) of v. 14a. Verses 14b-15a are parenthetical, explaining why many were horrified.
9 tn Traditionally the verb יַזֶּה (yazzeh, a Hiphil stem) has been understood as a causative of נָזָה (nazah, “spurt, spatter”) and translated “sprinkle.” In this case the passage pictures the servant as a priest who “sprinkles” (or spiritually cleanses) the nations. Though the verb נָזָה does occur in the Hiphil with the meaning “sprinkle,” the usual interpretation is problematic. In all other instances where the object or person sprinkled is indicated, the verb is combined with a preposition. This is not the case in Isaiah 52:15, unless one takes the following עָלָיו (’alayv, “on him”) with the preceding line. But then one would have to emend the verb to a plural, make the nations the subject of the verb “sprinkle,” and take the servant as the object. Consequently some interpreters doubt the cultic idea of “sprinkling” is present here. Some emend the text; others propose a homonymic root meaning “spring, leap,” which in the Hiphil could mean “cause to leap, startle” and would fit the parallelism of the verse nicely.
10 tn Heb “Because of him kings will shut their mouths,” i.e., be speechless.
11 tn Grk “in,” “in connection with.”