Job 1:8

1:8 So the Lord said to Satan, “Have you considered ¹  my servant Job? There ²  is no one like him on the earth, a pure and upright man, one who fears God and turns away ³  from evil.”

Job 16:17

16:17 although ⁴  there is no violence in my hands

and my prayer is pure.

Job 23:11-12

23:11 My feet ⁵  have followed ⁶  his steps closely;

I have kept to his way and have not turned aside. ⁷ 

23:12 I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion. ⁸ 

Job 27:5-6

27:5 I will never ⁹  declare that you three ¹⁰  are in the right;

until I die, I will not set aside my integrity!

27:6 I will maintain my righteousness

and never let it go;

my conscience ¹¹  will not reproach me

for as long as I live. ¹² 

Job 29:12-17

29:12 for I rescued the poor who cried out for help,

and the orphan who ¹³  had no one to assist him;

29:13 the blessing of the dying man descended on me, ¹⁴ 

and I made the widow’s heart rejoice; ¹⁵ 

29:14 I put on righteousness and it clothed me, ¹⁶ 

my just dealing ¹⁷  was like a robe and a turban;

29:15 I was eyes for the blind

and feet for the lame;

29:16 I was a father ¹⁸  to the needy,

and I investigated the case of the person I did not know;

29:17 I broke the fangs ¹⁹  of the wicked,

and made him drop ²⁰  his prey from his teeth.

Job 31:1-40

Job Vindicates Himself

31:1 “I made a covenant with ²¹  my eyes;

how then could I entertain thoughts against a virgin? ²² 

31:2 What then would be one’s lot from God above,

one’s heritage from the Almighty ²³  on high?

31:3 Is it not misfortune for the unjust,

and disaster for those who work iniquity?

31:4 Does he not see my ways

and count all my steps?

31:5 If ²⁴  I have walked in falsehood,

and if ²⁵  my foot has hastened ²⁶  to deceit –

31:6 let him ²⁷  weigh me with honest ²⁸  scales;

then God will discover ²⁹  my integrity.

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ³⁰ 

or if anything ³¹  has defiled my hands,

31:8 then let me sow ³²  and let another eat,

and let my crops ³³  be uprooted.

31:9 If my heart has been enticed by a woman,

and I have lain in wait at my neighbor’s door, ³⁴ 

31:10 then let my wife turn the millstone ³⁵  for another man,

and may other men have sexual relations with her. ³⁶ 

31:11 For I would have committed ³⁷  a shameful act, ³⁸ 

an iniquity to be judged. ³⁹ 

31:12 For it is a fire that devours even to Destruction, ⁴⁰ 

and it would uproot ⁴¹  all my harvest.

31:13 “If I have disregarded the right of my male servants

or my female servants

when they disputed ⁴²  with me,

31:14 then what will I do when God confronts me in judgment; ⁴³ 

when he intervenes, ⁴⁴ 

how will I respond to him?

31:15 Did not the one who made me in the womb make them? ⁴⁵ 

Did not the same one form us in the womb?

31:16 If I have refused to give the poor what they desired, ⁴⁶ 

or caused the eyes of the widow to fail,

31:17 If I ate my morsel of bread myself,

and did not share any of it with orphans ⁴⁷  –

31:18 but from my youth I raised the orphan ⁴⁸  like a father,

and from my mother’s womb ⁴⁹ 

I guided the widow! ⁵⁰ 

31:19 If I have seen anyone about to perish for lack of clothing,

or a poor man without a coat,

31:20 whose heart did not bless me ⁵¹ 

as he warmed himself with the fleece of my sheep, ⁵² 

31:21 if I have raised my hand ⁵³  to vote against the orphan,

when I saw my support in the court, ⁵⁴ 

31:22 then ⁵⁵  let my arm fall from the shoulder, ⁵⁶ 

let my arm be broken off at the socket. ⁵⁷ 

31:23 For the calamity from God was a terror to me, ⁵⁸ 

and by reason of his majesty ⁵⁹  I was powerless.

31:24 “If I have put my confidence in gold

or said to pure gold,

‘You are my security!’

31:25 if I have rejoiced because of the extent of my wealth,

or because of the great wealth my hand had gained,

31:26 if I looked at the sun ⁶⁰  when it was shining,

and the moon advancing as a precious thing,

31:27 so that my heart was secretly enticed,

and my hand threw them a kiss from my mouth, ⁶¹ 

31:28 then this ⁶²  also would be iniquity to be judged, ⁶³ 

for I would have been false ⁶⁴  to God above.

31:29 If ⁶⁵  I have rejoiced over the misfortune of my enemy ⁶⁶ 

or exulted ⁶⁷  because calamity ⁶⁸  found him –

31:30 I ⁶⁹  have not even permitted my mouth ⁷⁰  to sin

by asking ⁷¹  for his life through a curse –

31:31 if ⁷²  the members of my household ⁷³  have never said, ⁷⁴ 

‘If only there were ⁷⁵  someone

who has not been satisfied from Job’s ⁷⁶  meat!’ –

31:32 But ⁷⁷  no stranger had to spend the night outside,

for I opened my doors to the traveler ⁷⁸  –

31:33 if ⁷⁹  I have covered my transgressions as men do, ⁸⁰ 

by hiding ⁸¹  iniquity in my heart, ⁸² 

31:34 because I was terrified ⁸³  of the great multitude, ⁸⁴ 

and the contempt of families terrified me,

so that I remained silent

and would not go outdoors – ⁸⁵ 

Job’s Appeal

31:35 “If only I had ⁸⁶  someone to hear me!

Here is my signature – ⁸⁷ 

let the Almighty answer me!

If only I had an indictment ⁸⁸ 

that my accuser had written. ⁸⁹ 

31:36 Surely ⁹⁰  I would wear it proudly ⁹¹  on my shoulder,

I would bind ⁹²  it on me like a crown;

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Job’s Final Solemn Oath ⁹³ 

31:38 “If my land cried out against me ⁹⁴ 

and all its furrows wept together,

31:39 if I have eaten its produce without paying, ⁹⁵ 

or caused the death ⁹⁶  of its owners, ⁹⁷ 

31:40 then let thorns sprout up in place of wheat,

and in place of barley, weeds!” ⁹⁸ 

The words of Job are ended.

[1:8]  ¹ tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).

[1:8]  ² tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

[1:8]  ³ tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.

[16:17]  ⁴ tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.

[23:11]  ⁵ tn Heb “my foot.”

[23:11]  ⁶ tn Heb “held fast.”

[23:11]  ⁷ tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).

[23:12]  ⁸ tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).

[27:5]  ⁹ tn The text uses חָלִילָה לִּי (khalilah li) meaning “far be it from me,” or more strongly, something akin to “sacrilege.”

[27:5]  ¹⁰ tn In the Hebrew text “you” is plural – a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation.

[27:6]  ¹¹ tn Heb “my heart.”

[27:6]  ¹² tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”

[29:12]  ¹³ tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).

[29:13]  ¹⁴ tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).

[29:13]  ¹⁵ tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.

[29:14]  ¹⁶ tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.

[29:14]  ¹⁷ tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.

[29:16]  ¹⁸ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[29:17]  ¹⁹ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ²⁰ tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[31:1]  ²¹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ²² tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

[31:2]  ²³ tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.

[31:5]  ²⁴ tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.

[31:5]  ²⁵ tn The “if” is understood by the use of the consecutive verb.

[31:5]  ²⁶ sn The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.

[31:6]  ²⁷ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

[31:6]  ²⁸ tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

[31:6]  ²⁹ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

[31:7]  ³⁰ sn The meaning is “been led by what my eyes see.”

[31:7]  ³¹ tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[31:8]  ³² tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108.f).

[31:8]  ³³ tn The word means “what sprouts up” (from יָצָא [yatsa’] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.

[31:9]  ³⁴ tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.

[31:10]  ³⁵ tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else. The second line of the verse then might build on this to explain what kind of a slave – a concubine (see A. B. Davidson, Job, 215).

[31:10]  ³⁶ tn Heb “bow down over her,” an idiom for sexual relations.

[31:11]  ³⁷ tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.

[31:11]  ³⁸ tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).

[31:11]  ³⁹ tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”

[31:12]  ⁴⁰ tn Heb “to Abaddon.”

[31:12]  ⁴¹ tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”

[31:13]  ⁴² tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

[31:14]  ⁴³ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

[31:14]  ⁴⁴ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

[31:15]  ⁴⁵ tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).

[31:16]  ⁴⁶ tn Heb “kept the poor from [their] desire.”

[31:17]  ⁴⁷ tn Heb “and an orphan did not eat from it.”

[31:18]  ⁴⁸ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

[31:18]  ⁴⁹ tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

[31:18]  ⁵⁰ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

[31:20]  ⁵¹ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

[31:20]  ⁵² tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

[31:21]  ⁵³ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

[31:21]  ⁵⁴ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

[31:22]  ⁵⁵ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

[31:22]  ⁵⁶ tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

[31:22]  ⁵⁷ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

[31:23]  ⁵⁸ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

[31:23]  ⁵⁹ tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

[31:26]  ⁶⁰ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

[31:27]  ⁶¹ tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

[31:28]  ⁶² tn Heb “it.”

[31:28]  ⁶³ tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

[31:28]  ⁶⁴ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

[31:29]  ⁶⁵ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

[31:29]  ⁶⁶ sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

[31:29]  ⁶⁷ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

[31:29]  ⁶⁸ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

[31:30]  ⁶⁹ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ⁷⁰ tn Heb “I have not given my palate.”

[31:30]  ⁷¹ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

[31:31]  ⁷² tn Now Job picks up the series of clauses serving as the protasis.

[31:31]  ⁷³ tn Heb “the men of my tent.” In context this refers to members of Job’s household.

[31:31]  ⁷⁴ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

[31:31]  ⁷⁵ tn The optative is again expressed with “who will give?”

[31:31]  ⁷⁶ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

[31:32]  ⁷⁷ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

[31:32]  ⁷⁸ tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

[31:33]  ⁷⁹ tn Now the protasis continues again.

[31:33]  ⁸⁰ sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

[31:33]  ⁸¹ tn The infinitive is epexegetical, explaining the first line.

[31:33]  ⁸² tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

[31:34]  ⁸³ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

[31:34]  ⁸⁴ tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

[31:34]  ⁸⁵ sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

[31:35]  ⁸⁶ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

[31:35]  ⁸⁷ tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

[31:35]  ⁸⁸ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

[31:35]  ⁸⁹ tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).

[31:36]  ⁹⁰ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

[31:36]  ⁹¹ tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

[31:36]  ⁹² tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

[31:38]  ⁹³ sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.

[31:38]  ⁹⁴ sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.

[31:39]  ⁹⁵ tn Heb “without silver.”

[31:39]  ⁹⁶ tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.

[31:39]  ⁹⁷ tn There is some debate over the meaning of בְּעָלֶיהָ (bÿ’aleyha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).

[31:40]  ⁹⁸ tn The word בָּאְשָׁה (bo’shah, from בָּאַשׁ [ba’as, “to have a foul smell”]) must refer to foul smelling weeds.