Job 11:3

11:3 Will your idle talk ¹  reduce people to silence, ² 

and will no one rebuke ³  you when you mock? ⁴ 

Job 11:19

11:19 You will lie down with ⁵  no one to make you afraid,

and many will seek your favor. ⁶ 

Job 22:5

22:5 Is not your wickedness great ⁷ 

and is there no end to your iniquity?

Job 26:6

26:6 The underworld ⁸  is naked before God; ⁹ 

the place of destruction lies uncovered. ¹⁰ 

Job 5:4

5:4 His children are far ¹¹  from safety,

and they are crushed ¹²  at the place where judgment is rendered, ¹³ 

nor is there anyone to deliver them. ¹⁴ 

Job 5:9

5:9 He does ¹⁵  great and unsearchable ¹⁶  things,

marvelous things without ¹⁷  number; ¹⁸ 

Job 10:7

10:7 although you know ¹⁹  that I am not guilty,

and that there is no one who can deliver ²⁰ 

out of your hand?

Job 19:7

Job’s Abandonment and Affliction

19:7 “If ²¹  I cry out, ²²  ‘Violence!’ ²³ 

I receive no answer; ²⁴ 

I cry for help,

but there is no justice.

Job 24:7

24:7 They spend the night naked because they lack clothing;

they have no covering against the cold.

Job 31:19

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

or a poor man without a coat,

Job 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ²⁵ 

Job 3:9

3:9 Let its morning stars ²⁶  be darkened;

let it wait ²⁷  for daylight but find none, ²⁸ 

nor let it see the first rays ²⁹  of dawn,

Job 18:19

18:19 He has neither children nor descendants ³⁰  among his people,

no survivor in those places he once stayed. ³¹ 

Job 2:13

2:13 Then they sat down with him on the ground for seven days and seven nights, yet no one spoke a word to him, for they saw that his pain ³²  was very great. ³³ 

[11:3]  ¹ tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).

[11:3]  ² tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”

[11:3]  ³ tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).

[11:3]  ⁴ tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”

[11:19]  ⁵ tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).

[11:19]  ⁶ tn Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 225-41.

[22:5]  ⁹ tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.

[26:6]  ¹³ tn Heb “Sheol.”

[26:6]  ¹⁴ tn Heb “before him.”

[26:6]  ¹⁵ tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (’avaddon, “Abaddon”).

[5:4]  ¹⁷ tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.

[5:4]  ¹⁸ tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.

[5:4]  ¹⁹ tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.

[5:4]  ²⁰ tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”

[5:9]  ²¹ tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ²² tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ²³ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ²⁴ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[10:7]  ²⁵ 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]  ²⁶ tn Heb “and there is no deliverer.”

[19:7]  ²⁹ tn The particle is used here as in 9:11 (see GKC 497 §159.w).

[19:7]  ³⁰ tc The LXX has “I laugh at reproach.”

[19:7]  ³¹ tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.

[19:7]  ³² tn The Niphal is simply “I am not answered.” See Prov 21:13b.

[34:22]  ³³ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[3:9]  ³⁷ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

[3:9]  ³⁸ tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

[3:9]  ³⁹ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

[3:9]  ⁴⁰ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

[18:19]  ⁴¹ tn The two words נִין (nin, “offspring”) and נֶכֶד (nekhed, “posterity”) are always together and form an alliteration. This is hard to capture in English, but some have tried: Moffatt had “son and scion,” and Tur-Sinai had “breed or brood.” But the words are best simply translated as “lineage and posterity” or as in the NIV “offspring or descendants.”

[18:19]  ⁴² tn Heb “in his sojournings.” The verb גּוּר (gur) means “to reside; to sojourn” temporarily, without land rights. Even this word has been selected to stress the temporary nature of his stay on earth.

[2:13]  ⁴⁵ tn The word כְּאֵב (kÿ’ev) means “pain” – both mental and physical pain. The translation of “grief” captures only part of its emphasis.

[2:13]  ⁴⁶ sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong.