Job 1:9

1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? ¹ 

Job 1:22

1:22 In all this Job did not sin, nor did he charge God with moral impropriety. ² 

Job 8:3

8:3 Does God pervert ³  justice? ⁴ 

Or does the Almighty pervert ⁵  what is right?

Job 8:5

8:5 But ⁶  if you will look ⁷  to God,

and make your supplication ⁸  to the Almighty,

Job 11:5

11:5 But if only God would speak, ⁹ 

if only he would open his lips against you, ¹⁰ 

Job 15:25

15:25 for he stretches out his hand against God, ¹¹ 

and vaunts himself ¹²  against the Almighty,

Job 16:20

16:20 My intercessor is my friend ¹³ 

as my eyes pour out ¹⁴  tears to God;

Job 21:22

21:22 Can anyone teach ¹⁵  God knowledge,

since ¹⁶  he judges those that are on high? ¹⁷ 

Job 23:16

23:16 Indeed, God has made my heart faint; ¹⁸ 

the Almighty has terrified me.

Job 27:10

27:10 Will he find delight ¹⁹  in the Almighty?

Will he call out to God at all times?

Job 31:6

31:6 let him ²⁰  weigh me with honest ²¹  scales;

then God will discover ²²  my integrity.

Job 33:29

Elihu’s Appeal to Job ²³ 

33:29 “Indeed, God does all these things,

twice, three times, in his dealings ²⁴  with a person,

Job 34:5

34:5 For Job says, ‘I am innocent, ²⁵ 

but God turns away my right.

Job 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

Job 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ²⁶  like him?

Job 39:17

39:17 For God deprived her of wisdom,

and did not impart understanding to her.

Job 40:9

40:9 Do you have an arm as powerful as God’s, ²⁷ 

and can you thunder with a voice like his?

[1:9]  ¹ tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.

[1:22]  ² tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.

[8:3]  ³ tn The Piel verb יְעַוֵּת (yÿ’avvet) means “to bend; to cause to swerve from the norm; to deviate; to pervert.” The LXX renders the first colon as “will the Lord be unjust when he judges?”

[8:3]  ⁴ tn The first word is מִשְׁפָּת (mishpat, “justice”). It can mean an act of judgment, place of judgment, or what is just, that is, the outcome of the decision. It basically describes an umpire’s decision. The parallel word is צֶדֶק (tsedeq, “righteousness,” or “what is right”). The basic idea here is that which conforms to the standard, what is right. See S. H. Scholnick, “The Meaning of Mishpat in the Book of Job,” JBL 101 (1982): 521-29.

[8:3]  ⁵ tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read יְעַוֵּה (yÿ’avveh) instead; this would mean “to cause someone to deviate,” for the root means “to bend.” The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making.

[8:5]  ⁴ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ⁵ tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ⁶ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[11:5]  ⁵ tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

[11:5]  ⁶ sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

[15:25]  ⁶ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ⁷ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[16:20]  ⁷ tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (mÿlitsay re’ay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, rea’). E. Dhorme takes it as “clamor,” from רוּעַ (rua’) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (ro’i). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.

[16:20]  ⁸ tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.

[21:22]  ⁸ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

[21:22]  ⁹ tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

[21:22]  ¹⁰ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

[23:16]  ⁹ tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.

[27:10]  ¹⁰ tn See the note on 22:26 where the same verb is employed.

[31:6]  ¹¹ 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]  ¹² 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]  ¹³ 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.”

[33:29]  ¹² sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.

[33:29]  ¹³ tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.

[34:5]  ¹³ tn Heb “righteous,” but in this context it means to be innocent or in the right.

[36:22]  ¹⁴ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).

[40:9]  ¹⁵ tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.