Job 1:9

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

Job 2:6

2:6 So the Lord said to Satan, “All right, ²  he is ³  in your power; ⁴  only preserve ⁵  his life.”

Job 13:9

13:9 Would it turn out well if he would examine ⁶  you?

Or as one deceives ⁷  a man would you deceive him?

Job 14:3

14:3 Do you fix your eye ⁸  on such a one? ⁹ 

And do you bring me ¹⁰  before you for judgment?

Job 27:5

27:5 I will never ¹¹  declare that you three ¹²  are in the right;

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

Job 27:11

27:11 I will teach you ¹³  about the power ¹⁴  of God;

What is on the Almighty’s mind ¹⁵  I will not conceal.

Job 32:1

V. The Speeches of Elihu (32:1-37:24)

Elihu’s First Speech ¹⁶ 

32:1 So these three men refused to answer ¹⁷  Job further, because he was righteous in his ¹⁸  own eyes.

Job 32:3-4

32:3 With Job’s ¹⁹  three friends he was also angry, because they could not find ²⁰  an answer, and so declared Job guilty. ²¹  32:4 Now Elihu had waited before speaking ²²  to Job, because the others ²³  were older than he was.

Job 41:34

41:34 It looks on every haughty being;

it is king over all that are proud.” ²⁴ 

[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.

[2:6]  ² tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life.

[2:6]  ³ tn The LXX has “I deliver him up to you.”

[2:6]  ⁴ tn Heb “hand.”

[2:6]  ⁵ sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it.

[13:9]  ³ tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.

[13:9]  ⁴ tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.

[14:3]  ⁴ tn Heb “open the eye on,” an idiom meaning to prepare to judge someone.

[14:3]  ⁵ tn The verse opens with אַף־עַל־זֶה (’af-’al-zeh), meaning “even on such a one!” It is an exclamation of surprise.

[14:3]  ⁶ tn The text clearly has “me” as the accusative; but many wish to emend it to say “him” (אֹתוֹ, ’oto). But D. J. A. Clines rightly rejects this in view of the way Job is written, often moving back and forth from his own tragedy and others’ tragedies (Job [WBC], 283).

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

[27:5]  ⁶ 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.

[27:11]  ⁶ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

[27:11]  ⁷ tn Heb “the hand of.”

[27:11]  ⁸ tn Heb “[what is] with Shaddai.”

[32:1]  ⁷ sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10) – both perhaps implying divine approval of his behavior and words.

[32:1]  ⁸ tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).

[32:1]  ⁹ tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.

[32:3]  ⁸ tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.

[32:3]  ⁹ tn The perfect verb should be given the category of potential perfect here.

[32:3]  ¹⁰ tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.

[32:4]  ⁹ tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.

[32:4]  ¹⁰ tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.

[41:34]  ¹⁰ tn Heb “the sons of pride.” Dhorme repoints the last word to get “all the wild beasts,” but this misses the point of the verse. This animal looks over every proud creature – but he is king of them all in that department.