Job 10:7

10:7 although you know ¹  that I am not guilty,

and that there is no one who can deliver ² 

out of your hand?

Job 13:2

13:2 What you know, ³  I ⁴  know also;

I am not inferior ⁵  to you!

Job 15:2

15:2 “Does a wise man answer with blustery knowledge, ⁶ 

or fill his belly ⁷  with the east wind? ⁸ 

Job 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ⁹  know your ways. ¹⁰ 

Job 33:3

33:3 My words come from the uprightness of my heart, ¹¹ 

and my lips will utter knowledge sincerely. ¹² 

Job 34:35

34:35 that ¹³  Job speaks without knowledge

and his words are without understanding. ¹⁴ 

Job 35:16

35:16 So Job opens his mouth to no purpose; ¹⁵ 

without knowledge he multiplies words.”

Job 36:12

36:12 But if they refuse to listen,

they pass over the river of death, ¹⁶ 

and expire without knowledge.

Job 38:2

38:2 “Who is this ¹⁷  who darkens counsel ¹⁸ 

with words without knowledge?

[10:7]  ¹ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

[10:7]  ² tn Heb “and there is no deliverer.”

[13:2]  ³ tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.

[13:2]  ⁴ tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”

[13:2]  ⁵ tn The verb “fall” is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.

[15:2]  ⁵ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

[15:2]  ⁶ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

[15:2]  ⁷ tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

[21:14]  ⁷ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ⁸ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[33:3]  ⁹ tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.

[33:3]  ¹⁰ tn More literally, “and the knowledge of my lips they will speak purely.”

[34:35]  ¹¹ tn Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.

[34:35]  ¹² tn The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”

[35:16]  ¹³ tn The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”

[36:12]  ¹⁵ tn This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. NIV).

[38:2]  ¹⁷ tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).

[38:2]  ¹⁸ sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”