5:8 “But 2 as for me, 3 I would seek 4 God, 5
and to God 6 I would set forth my case. 7
27:10 Will he find delight 8 in the Almighty?
Will he call out to God at all times?
27:1 And Job took up his discourse again: 9
10:13 “But these things 10 you have concealed in your heart;
I know that this 11 is with you: 12
10:14 If I sinned, then you would watch me
and you would not acquit me of my iniquity.
7:14 They do not pray to me, 13
but howl in distress on their beds;
They slash themselves 14 for grain and new wine,
but turn away from me.
18:1 Then 17 Jesus 18 told them a parable to show them they should always 19 pray and not lose heart. 20
1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.
2 tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.
3 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).
4 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).
5 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
6 tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).
7 tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.
8 tn See the note on 22:26 where the same verb is employed.
9 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “MasŒal,” VTSup 3 [1955]: 162ff.).
10 sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.
11 sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.
12 sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.
13 tn Heb “they do not cry out to me in their heart”; NLT “with sincere hearts.”
14 tc The MT reads יִתְגּוֹרָרוּ (yitgoraru) which is either (1) Hitpolel imperfect 3rd person masculine plural (“they assemble themselves”; so KJV, NASB) from I גּוּר (gur, “to sojourn”; BDB 157 s.v. I גּוּר) or (2) Hitpolel imperfect 3rd person masculine plural (“they excite themselves”) from II גּוּר (gur, “to stir up”; BDB 158 s.v. II גּוּר). However, the Hebrew lexicographers suggest that both of these options are unlikely. Several other Hebrew
15 tn The translation assumes that “their relatives” and “the ones who will burn the corpses” are in apposition. Another option is to take them as distinct individuals, in which case one could translate, “When their close relatives and the ones who will burn the corpses pick up…” The meaning of the form translated “the ones who burn the corpses” is uncertain. Another option is to translate, “the ones who prepare the corpses for burial” (NASB “undertaker”; cf. also CEV). See S. M. Paul, Amos (Hermeneia), 215-16.
16 tn This verse is notoriously difficult to interpret. The Hebrew text literally reads, “And he will lift him up, his uncle, and the one burning him, to bring out bones from the house. And he will say to the one who is in the inner parts of the house, ‘Is there [anyone] still with you?’ And he will say, ‘Be quiet for not to invoke the name of the
17 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19 tn Or “should pray at all times” (L&N 67.88).
20 sn This is one of the few parables that comes with an explanation at the start: …they should always pray and not lose heart. It is part of Luke’s goal in encouraging Theophilus (1:4).