Job 15:34

15:34 For the company of the godless is barren, ¹ 

and fire ²  consumes the tents of those who accept bribes. ³ 

Job 24:19

24:19 The drought as well as the heat carry away

the melted snow; ⁴ 

so the grave ⁵  takes away those who have sinned. ⁶ 

Job 18:13

18:13 It eats away parts of his skin; ⁷ 

the most terrible death ⁸  devours his limbs.

Job 22:20

22:20 ‘Surely our enemies ⁹  are destroyed,

and fire consumes their wealth.’

Job 20:26

20:26 Total darkness waits to receive his treasures; ¹⁰ 

a fire which has not been kindled ¹¹ 

will consume him

and devour what is left in his tent.

Job 4:9

4:9 By the breath ¹²  of God they perish, ¹³ 

and by the blast ¹⁴  of his anger they are consumed.

Job 31:12

31:12 For it is a fire that devours even to Destruction, ¹⁵ 

and it would uproot ¹⁶  all my harvest.

Job 1:16

1:16 While this one was still speaking, ¹⁷  another messenger arrived ¹⁸  and said, “The fire of God ¹⁹  has fallen from heaven ²⁰  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

Job 19:27

19:27 whom I will see for myself, ²¹ 

and whom my own eyes will behold,

and not another. ²² 

My heart ²³  grows faint within me. ²⁴ 

Job 6:17

6:17 When they are scorched, ²⁵  they dry up,

when it is hot, they vanish ²⁶  from their place.

Job 7:9

7:9 As ²⁷  a cloud is dispersed and then disappears, ²⁸ 

so the one who goes down to the grave ²⁹ 

does not come up again. ³⁰ 

Job 18:12

18:12 Calamity is ³¹  hungry for him, ³² 

and misfortune is ready at his side. ³³ 

Job 15:30

15:30 He will not escape the darkness; ³⁴ 

a flame will wither his shoots

and he will depart

by the breath of God’s mouth. ³⁵ 

Job 5:5

5:5 The hungry ³⁶  eat up his harvest, ³⁷ 

and take it even from behind the thorns, ³⁸ 

and the thirsty ³⁹  swallow up ⁴⁰  their fortune. ⁴¹ 

Job 20:15

20:15 The wealth that he consumed ⁴²  he vomits up,

God will make him throw it out ⁴³  of his stomach.

Job 33:21

33:21 His flesh wastes away from sight,

and his bones, which were not seen,

are easily visible. ⁴⁴ 

Job 39:24

39:24 In excitement and impatience it consumes the ground; ⁴⁵ 

it cannot stand still ⁴⁶  when the trumpet is blown.

[15:34]  ¹ tn The LXX renders this line: “for death is the witness of an ungodly man. “Death” represents “barren/sterile,” and “witness” represents “assembly.”

[15:34]  ² sn This may refer to the fire that struck Job (cf. 1:16).

[15:34]  ³ tn Heb “the tents of bribery.” The word “bribery” can mean a “gift,” but most often in the sense of a bribe in court. It indicates that the wealth and the possessions that the wicked man has gained may have been gained unjustly.

[24:19]  ⁴ tn Heb “the waters of the snow.”

[24:19]  ⁵ tn Or “so Sheol.”

[24:19]  ⁶ tn This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”

[18:13]  ⁷ tn The expression “the limbs of his skin” makes no sense, unless a poetic meaning of “parts” (or perhaps “layers”) is taken. The parallelism has “his skin” in the first colon, and “his limbs” in the second. One plausible suggestion is to take בַּדֵּי (badde, “limbs of”) in the first part to be בִּדְוָי (bidvay, “by a disease”; Dhorme, Wright, RSV). The verb has to be made passive, however. The versions have different things: The LXX has “let the branches of his feet be eaten”; the Syriac has “his cities will be swallowed up by force”; the Vulgate reads “let it devour the beauty of his skin”; and Targum Job has “it will devour the linen garments that cover his skin.”

[18:13]  ⁸ tn The “firstborn of death” is the strongest child of death (Gen 49:3), or the deadliest death (like the “firstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134).

[22:20]  ¹⁰ tc The word translated “our enemies” is found only here. The word means “hostility,” but used here as a collective for those who are hostile – “enemies.” Some commentators follow the LXX and read “possessions,” explaining its meaning and derivation in different ways. Gordis simply takes the word in the text and affirms that this is the meaning. On the other hand, to get this, E. Dhorme (Job, 336) repoints קִימָנוּ (qimanu) of the MT to יְקוּמַם (yÿqumam), arguing that יְקוּם (yÿqum) means “what exists [or has substance]” (although that is used of animals). He translates: “have not their possessions been destroyed.”

[20:26]  ¹³ tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”

[20:26]  ¹⁴ tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289).

[4:9]  ¹⁶ tn The LXX in the place of “breath” has “word” or “command,” probably to limit the anthropomorphism. The word is מִנִּשְׁמַת (minnishmat) comprising מִן (min) + נִשְׁמַת (nishmat, the construct of נְשָׁמָה [nÿshamah]): “from/at the breath of.” The “breath of God” occurs frequently in Scripture. In Gen 2:7 it imparts life; but here it destroys it. The figure probably does indicate a divine decree from God (e.g., “depart from me”) – so the LXX may have been simply interpreting.

[4:9]  ¹⁷ sn The statement is saying that if some die by misfortune it is because divine retribution or anger has come upon them. This is not necessarily the case, as the NT declares (see Luke 13:1-5).

[4:9]  ¹⁸ tn The word רוּחַ (ruakh) is now parallel to נְשָׁמָה (nÿshamah); both can mean “breath” or “wind.” To avoid using “breath” for both lines, “blast” has been employed here. The word is followed by אַפוֹ (’afo) which could be translated “his anger” or “his nostril.” If “nostril” is retained, then it is a very bold anthropomorphism to indicate the fuming wrath of God. It is close to the picture of the hot wind coming off the desert to scorch the plants (see Hos 13:15).

[31:12]  ¹⁹ tn Heb “to Abaddon.”

[31:12]  ²⁰ 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.”

[1:16]  ²² tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ²³ tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ²⁴ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ²⁵ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[19:27]  ²⁵ tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ²⁶ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ²⁷ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ²⁸ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[6:17]  ²⁸ tn The verb יְזֹרְבוּ (yÿzorÿvu, “burnt, scorched”) occurs only here. A good number of interpretations take the root as a by-form of צָרַב (tsarav) which means in the Niphal “to be burnt” (Ezek 21:3). The expression then would mean “in the time they are burnt,” a reference to the scorching heat of the summer (“when the great heat comes”) and the rivers dry up. Qimchi connected it to the Arabic “canal,” and this has led to the suggestion by E. Dhorme (Job, 88) that the root זָרַב (zarav) would mean “to flow.” In the Piel it would be “to cause to flow,” and in the passive “to be made to flow,” or “melt.” This is attractive, but it does require the understanding (or supplying) of “ice/snow” as the subject. G. R. Driver took the same meaning but translated it “when they (the streams) pour down in torrents, they (straightway) die down” (ZAW 65 [1953]: 216-17). Both interpretations capture the sense of the brooks drying up.

[6:17]  ²⁹ tn The verb נִדְעֲכוּ (nid’akhu) literally means “they are extinguished” or “they vanish” (cf. 18:5-6; 21:17). The LXX, perhaps confusing the word with the verb יָדַע (yada’, “to know”) has “and it is not known what it was.”

[7:9]  ³¹ tn The comparison is implied; “as” is therefore supplied in the translation.

[7:9]  ³² tn The two verbs כָּלַה (kalah) and הָלַךְ (halakh) mean “to come to an end” and “to go” respectively. The picture is of the cloud that breaks up, comes to an end, is dispersed so that it is no longer a cloud; it then fades away or vanishes. This line forms a good simile for the situation of a man who comes to his end and disappears.

[7:9]  ³³ tn The noun שְׁאוֹל (shÿ’ol) can mean “the grave,” “death,” or “Sheol” – the realm of departed spirits. In Job this is a land from which there is no return (10:21 and here). It is a place of darkness and gloom (10:21-22), a place where the dead lie hidden (14:13); as a place appointed for all no matter what their standing on earth might have been (30:23). In each case the precise meaning has to be determined. Here the grave makes the most sense, for Job is simply talking about death.

[7:9]  ³⁴ sn It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone – they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25-27.)

[18:12]  ³⁴ tn The jussive is occasionally used without its normal sense and only as an imperfect (see GKC 323 §109.k).

[18:12]  ³⁵ tn There are a number of suggestions for אֹנוֹ (’ono). Some take it as “vigor”: thus “his strength is hungry.” Others take it as “iniquity”: thus “his iniquity/trouble is hungry.”

[18:12]  ³⁶ tn The expression means that misfortune is right there to destroy him whenever there is the opportunity.

[15:30]  ³⁷ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

[15:30]  ³⁸ tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).

[5:5]  ⁴⁰ sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.

[5:5]  ⁴¹ tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.

[5:5]  ⁴² tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.

[5:5]  ⁴³ tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).

[5:5]  ⁴⁴ tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.

[5:5]  ⁴⁵ tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.

[20:15]  ⁴³ tn Heb “swallowed.”

[20:15]  ⁴⁴ tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”); but since wealth is the subject there is a disinheritance meant here.

[33:21]  ⁴⁶ tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.

[39:24]  ⁴⁹ tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”

[39:24]  ⁵⁰ tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”