Discovery BoxJob 2:10
Context2:10 But he replied, 1 “You’re talking like one of the godless 2 women would do! Should we receive 3 what is good from God, and not also 4 receive 5 what is evil?” 6 In all this Job did not sin by what he said. 7
Job 3:3-26
Context3:3 “Let the day on which 8 I was born 9 perish,
and the night that said, 10
‘A man 11 has been conceived!’ 12
3:4 That day 13 – let it be darkness; 14
let not God on high regard 15 it,
nor let light shine 16 on it!
3:5 Let darkness and the deepest
let a cloud settle on it;
let whatever blackens the day 19 terrify it!
3:6 That night – let darkness seize 20 it;
let it not be included 21 among the days of the year;
let it not enter among the number of the months! 22
3:7 Indeed, 23 let that night be barren; 24
let no shout of joy 25 penetrate 26 it!
3:8 Let those who curse the day 27 curse it 28 –
those who are prepared to rouse 29 Leviathan. 30
3:9 Let its morning stars 31 be darkened;
let it wait 32 for daylight but find none, 33
nor let it see the first rays 34 of dawn,
3:10 because it 35 did not shut the doors 36 of my mother’s womb on me, 37
nor did it hide trouble 38 from my eyes!
3:11 “Why did I not 40 die 41 at birth, 42
and why did I not expire
as 43 I came out of the womb?
3:12 Why did the knees welcome me, 44
and why were there 45 two breasts 46
that I might nurse at them? 47
3:13 For now 48 I would be lying down
I would be asleep and then at peace 51
3:14 with kings and counselors of the earth
who built for themselves places now desolate, 52
3:15 or with princes who possessed gold, 53
who filled their palaces 54 with silver.
3:16 Or why 55 was 56 I not buried 57
like a stillborn infant, 58
like infants 59 who have never seen the light? 60
3:17 There 61 the wicked 62 cease 63 from turmoil, 64
and there the weary 65 are at rest.
3:18 There 66 the prisoners 67 relax 68 together; 69
they do not hear the voice of the oppressor. 70
3:19 Small and great are 71 there,
and the slave is free 72 from his master. 73
3:20 “Why does God 75 give 76 light to one who is in misery, 77
and life to those 78 whose soul is bitter,
3:21 to 79 those who wait 80 for death that 81 does not come,
and search for it 82
more than for hidden treasures,
3:22 who rejoice 83 even to jubilation, 84
and are exultant 85 when 86 they find the grave? 87
3:23 Why is light given 88 to a man 89
whose way is hidden, 90
and whom God has hedged in? 91
3:24 For my sighing comes in place of 92 my food, 93
and my groanings 94 flow forth like water. 95
3:25 For the very thing I dreaded 96 has happened 97 to me,
and what I feared has come upon me. 98
3:26 I have no ease, 99 I have no quietness;
I cannot rest; 100 turmoil has come upon me.” 101
Job 4:3-4
Context4:3 Look, 102 you have instructed 103 many;
you have strengthened 104 feeble hands. 105
4:4 Your words have supported 106 those
who stumbled, 107
and you have strengthened the knees
that gave way. 108
Job 34:3-9
Context34:3 For the ear assesses 109 words
as the mouth 110 tastes food.
34:4 Let us evaluate 111 for ourselves what is right; 112
let us come to know among ourselves what is good.
34:5 For Job says, ‘I am innocent, 113
but God turns away my right.
34:6 Concerning my right, should I lie? 114
My wound 115 is incurable,
although I am without transgression.’ 116
34:7 What man is like Job,
who 117 drinks derision 118 like water!
34:8 He goes about 119 in company 120 with evildoers,
he goes along 121 with wicked men. 122
34:9 For he says, ‘It does not profit a man
when he makes his delight with God.’ 123
Job 38:2
Context38:2 “Who is this 124 who darkens counsel 125
with words without knowledge?
Job 40:5
Context40:5 I have spoken once, but I cannot answer;
twice, but I will say no more.” 126
Job 40:8
Context40:8 Would you indeed annul 127 my justice?
Would you declare me guilty so that you might be right?
Job 42:3
Context‘Who is this who darkens counsel
without knowledge?’
But 129 I have declared without understanding 130
things too wonderful for me to know. 131
Job 42:7
ContextVII. The Epilogue (42:7-17)
42:7 After the Lord had spoken these things to Job, he 132 said to Eliphaz the Temanite, “My anger is stirred up 133 against you and your two friends, because you have not spoken about me what is right, 134 as my servant Job has.
Matthew 12:37
Context12:37 For by your words you will be justified, and by your words you will be condemned.”
[2:10] 1 tn Heb “he said to her.”
[2:10] 2 tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.
[2:10] 3 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”
[2:10] 4 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.
[2:10] 5 tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.
[2:10] 6 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).
[2:10] 7 tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.
[3:3] 8 tn The relative clause is carried by the preposition with the resumptive pronoun: “the day [which] I was born in it” meaning “the day on which I was born” (see GKC 486-88 §155.f, i).
[3:3] 9 tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past – “the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past.
[3:3] 10 tn The MT simply has “and the night – it said….” By simple juxtaposition with the parallel construction (“on which I was born”) the verb “it said” must be a relative clause explaining “the night.” Rather than supply “in which” and make the verb passive (which is possible since no specific subject is provided, but leaves open the question of who said it), it is preferable to take the verse as a personification. First Job cursed the day; now he cursed the night that spoke about what it witnessed. See A. Ehrman, “A Note on the Verb ‘amar,” JQR 55 (1964/65): 166-67.
[3:3] 11 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point.
[3:3] 12 sn The announcement at birth is to the fact that a male was conceived. The same parallelism between “brought forth/born” and “conceived” may be found in Ps 51:7 HT (51:5 ET). The motifs of the night of conception and the day of birth will be developed by Job. For the entire verse, which is more a wish or malediction than a curse, see S. H. Blank, “‘Perish the Day!’ A Misdirected Curse (Job 3:3),” Prophetic Thought, 61-63.
[3:4] 13 tn The first two words should be treated as a casus pendens (see D. J. A. Clines, Job [WBC], 69), referred to as an extraposition in recent grammarians.
[3:4] 14 sn This expression by Job is the negation of the divine decree at creation – “Let there be light,” and that was the first day. Job wishes that his first day be darkness: “As for that day, let there be darkness.” Since only God has this prerogative, Job adds the wish that God on high would not regard that day.
[3:4] 15 tn The verb דָּרַשׁ (darash) means “to seek, inquire,” and “to address someone, be concerned about something” (cf. Deut 11:12; Jer 30:14,17). Job wants the day to perish from the mind of God.
[3:4] 16 tn The verb is the Hiphil of יָפַע (yafa’), which means here “cause to shine.” The subject is the term נְהָרָה (nÿharah,“light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]).
[3:5] 17 sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.
[3:5] 18 tn The verb is גָּאַל (ga’al, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7,12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.
[3:5] 19 tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as supernatural events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).
[3:6] 20 tn The verb is simply לָקַח (laqakh, “to take”). Here it conveys a strong sense of seizing something and not letting it go.
[3:6] 21 tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6,” CBQ 44 (1982): 48-51.
[3:6] 22 sn The choice of this word for “moons,” יְרָחִים (yÿrakhim) instead of חֳדָשִׁים (khodashim) is due to the fact that “month” here is not a reference for which an exact calendar date is essential (in which case חֹדֶשׁ [khodesh] would have been preferred). See J. Segal, “‘yrh’ in the Gezer ‘Calendar,’” JSS 7 (1962): 220, n. 4. Twelve times in the OT יֶרַח (yerakh) means “month” (Exod 2:2; Deut 21:13; 33:14; 1 Kgs 6:37, 38; 8:2; 2 Kgs 15:13; Zech 11:8; Job 3:6; 7:3; 29:2; 39:2).
[3:7] 23 tn The particle הִנֵּה (hinneh, “behold”) in this sentence focuses the reader’s attention on the statement to follow.
[3:7] 24 tn The word גַּלְמוּד (galmud) probably has here the idea of “barren” rather than “solitary.” See the parallelism in Isa 49:21. In Job it seems to carry the idea of “barren” in 15:34, and “gloomy” in 30:3. Barrenness can lead to gloom.
[3:7] 25 tn The word is from רָנַן (ranan, “to give a ringing cry” or “shout of joy”). The sound is loud and shrill.
[3:7] 26 tn The verb is simply בּוֹא (bo’, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day.
[3:8] 27 tn Not everyone is satisfied with the reading of the MT. Gordis thought “day” should be “sea,” and “cursers” should be “rousers” (changing ’alef to ’ayin; cf. NRSV). This is an unnecessary change, for there is no textual problem in the line (D. J. A. Clines, Job [WBC], 71). Others have taken the reading “sea” as a personification and accepted the rest of the text, gaining the sense of “those whose magic binds even the sea monster of the deep” (e.g., NEB).
[3:8] 28 tn The verb is probably “execrate, curse,” from קָבַב (qavav). But E. Ullendorff took it from נָקַב (naqav, “pierce”) and gained a reading “Let the light rays of day pierce it (i.e. the night) apt even to rouse Leviathan” (“Job 3:8,” VT 11 [1961]: 350-51).
[3:8] 29 tn The verbal adjective עָתִיד (’atid) means “ready, prepared.” Here it has a substantival use similar to that of participles. It is followed by the Polel infinitive construct עֹרֵר (’orer). The infinitive without the preposition serves as the object of the preceding verbal adjective (GKC 350 §114.m).
[3:8] 30 sn Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, “Job 3:8,” VT 11 (1961): 350-51.
[3:9] 31 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] 32 tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the
[3:9] 33 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] 34 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.
[3:10] 35 tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.
[3:10] 36 sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).
[3:10] 37 tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.
[3:10] 38 tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.
[3:11] 39 sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.
[3:11] 40 tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).
[3:11] 41 tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.
[3:11] 42 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.
[3:11] 43 tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”
[3:12] 44 tn The verb קִדְּמוּנִי (qiddÿmuni) is the Piel from קָדַם (qadam), meaning “to come before; to meet; to prevent.” Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother’s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42.
[3:12] 45 tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?”
[3:12] 46 sn The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348).
[3:12] 47 tn Heb “that I might suckle.” The verb is the Qal imperfect of יָנַק (yanaq, “suckle”). Here the clause is subordinated to the preceding question and so function as a final imperfect.
[3:13] 48 tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.
[3:13] 49 tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”
[3:13] 50 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).
[3:13] 51 tn The last part uses the impersonal verb “it would be at rest for me.”
[3:14] 52 tn The difficult term חֳרָבוֹת (khoravot) is translated “desolate [places]”. The LXX confused the word and translated it “who gloried in their swords.” One would expect a word for monuments, or tombs (T. K. Cheyne emended it to “everlasting tombs” [“More Critical Gleanings in Job,” ExpTim 10 (1898/99): 380-83]). But this difficult word is of uncertain etymology and therefore cannot simply be made to mean “royal tombs.” The verb means “be desolate, solitary.” In Isa 48:21 there is the clear sense of a desert. That is the meaning of Assyrian huribtu. It may be that like the pyramids of Egypt these tombs would have been built in the desert regions. Or it may describe how they rebuilt ruins for themselves. He would be saying then that instead of lying here in pain and shame if he had died he would be with the great ones of the earth. Otherwise, the word could be interpreted as a metonymy of effect, indicating that the once glorious tomb now is desolate. But this does not fit the context – the verse is talking about the state of the great ones after their death.
[3:15] 53 tn The expression simply has “or with princes gold to them.” The noun is defined by the noun clause serving as a relative clause (GKC 486 §155.e).
[3:15] 54 tn Heb “filled their houses.” There is no reason here to take “houses” to mean tombs; the “houses” refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.
[3:16] 55 tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.
[3:16] 56 tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.
[3:16] 57 tn Heb “hidden.” The LXX paraphrases: “an untimely birth, proceeding from his mother’s womb.”
[3:16] 58 tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness – it is hidden forever.
[3:16] 59 tn The word עֹלְלִים (’olÿlim) normally refers to “nurslings.” Here it must refer to infants in general since it refers to a stillborn child.
[3:16] 60 tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants.
[3:17] 61 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
[3:17] 62 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
[3:17] 63 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
[3:17] 64 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
[3:17] 65 tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
[3:18] 66 tn “There” is not in the Hebrew text, but is supplied from the context.
[3:18] 67 tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”
[3:18] 68 tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.
[3:18] 69 sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.
[3:18] 70 tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.
[3:19] 71 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”
[3:19] 72 tn The LXX renders this as “unafraid,” although the negative has disappeared in some
[3:19] 73 tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.
[3:20] 74 sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).
[3:20] 75 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[3:20] 76 tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse).
[3:20] 77 sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (’amel, “laborer, sufferer”).
[3:20] 78 tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering.
[3:21] 79 tn The verse simply begins with the participle in apposition to the expressions in the previous verse describing those who are bitter. The preposition is added from the context.
[3:21] 80 tn The verb is the Piel participle of חָכָה (khakhah, “to wait for” someone; Yahweh is the object in Isa 8:17; 64:3; Ps 33:20). Here death is the supreme hope of the miserable and the suffering.
[3:21] 81 tn The verse simply has the form אֵין (’en, “there is not”) with a pronominal suffix and a conjunction – “and there is not it” or “and it is not.” The LXX and the Vulgate add a verb to explain this form: “and obtain it not.”
[3:21] 82 tn The parallel verb is now a preterite with a vav (ו) consecutive; it therefore has the nuance of a characteristic perfect or gnomic perfect – the English present tense.
[3:22] 83 tn Here too the form is the participle in apposition “to him who is in misery” in v. 20. It continues the description of those who are destitute and would be delighted to die.
[3:22] 84 tn The Syriac has “and gather themselves together,” possibly reading גִּיל (gil, “rejoicing”) as גַּל (gal, “heap”). Some have tried to emend the text to make the word mean “heap” or “mound,” as in a funerary mound. While one could argue for a heap of stones as a funerary mound, the passage has already spoken of digging a grave, which would be quite different. And while such a change would make a neater parallelism in the verse, there is no reason to force such; the idea of “jubilation” fits the tenor of the whole verse easily enough and there is no reason to change it. A similar expression is found in Hos 9:1, which says, “rejoice not, O Israel, with jubilation.” Here the idea then is that these sufferers would rejoice “to the point of jubilation” at death.
[3:22] 85 tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense.
[3:22] 86 tn The particle could be “when” or “because” in this verse.
[3:22] 87 sn The expression “when they find a grave” means when they finally die. The verse describes the relief and rest that the sufferer will obtain when the long-awaited death is reached.
[3:23] 88 tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required.
[3:23] 89 sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.
[3:23] 90 tn The LXX translated “to a man whose way is hidden” with the vague paraphrase “death is rest to [such] a man.” The translators apparently combined the reference to “the grave” in the previous verse with “hidden”
[3:23] 91 tn The verb is the Hiphil of סָכַךְ (sakhakh,“to hedge in”). The key parallel passage is Job 19:8, which says, “He has blocked [גָּדַר, gadar] my way so I cannot pass, and has set darkness over my paths.” To be hedged in is an implied metaphor, indicating that the pathway is concealed and enclosed. There is an irony in Job’s choice of words in light of Satan’s accusation in 1:10. It is heightened further when the same verb is employed by God in 38:8 (see F. I. Andersen, Job [TOTC], 109).
[3:24] 92 tn For the prepositional לִפְנֵי (lifne), the temporal meaning “before” (“my sighing comes before I eat”) makes very little sense here (as the versions have it). The meaning “in place of, for” fits better (see 1 Sam 1:16, “count not your handmaid for a daughter of Belial”).
[3:24] 93 sn The line means that Job’s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says “my tears have been my bread/food” shows a similar figure.
[3:24] 94 tn The word normally describes the “roaring” of a lion (Job 4:10); but it is used for the loud groaning or cries of those in distress (Pss 22:1; 32:3).
[3:24] 95 tn This second colon is paraphrased in the LXX to say, “I weep being beset with terror.” The idea of “pouring forth water” while groaning can be represented by “I weep.” The word “fear, terror” anticipates the next verse.
[3:25] 96 tn The construction uses the cognate accusative with the verb: “the fear I feared,” or “the dread thing I dreaded” (פַחַד פָּחַדְתִּי, pakhad pakhadti). The verb פָּחַד (pakhad) has the sense of “dread” and the noun the meaning “thing dreaded.” The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second – he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: “If I fear a thing it happens to me” (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the
[3:25] 97 tn The verb אָתָה (’atah) is Aramaic and is equivalent to the Hebrew verb בּוֹא (bo’, “come, happen”).
[3:25] 98 tn The final verb is יָבֹא (yavo’, “has come”). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as “comes,” and the preceding preterite also given an English present tense translation.
[3:26] 99 tn The LXX “peace” bases its rendering on שָׁלַם (shalam) and not שָׁלָה (shalah), which retains the original vav (ו). The verb means “to be quiet, to be at ease.”
[3:26] 100 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]).
[3:26] 101 tn The last clause simply has “and trouble came.” Job is essentially saying that since the trouble has come upon him there is not a moment of rest and relief.
[4:3] 102 tn The deictic particle הִנֵּה (hinneh, “behold”) summons attention; it has the sense of “consider, look.”
[4:3] 103 tn The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar).
[4:3] 104 tn The parallelism again uses a perfect verb in the first colon and an imperfect in the second; but since the sense of the line is clearly what Job has done in the past, the second verb may be treated as a preterite, or a customary imperfect – what Job repeatedly did in the past (GKC 315 §107.e). The words in this verse may have double meanings. The word יָסַר (yasar, “teach, discipline”) may have the idea of instruction and correction, but also the connotation of strength (see Y. Hoffmann, “The Use of Equivocal Words in the First Speech of Eliphaz [Job IV–V],” VT 30 [1980]: 114-19).
[4:3] 105 tn The “feeble hands” are literally “hands hanging down.” This is a sign of weakness, helplessness, or despondency (see 2 Sam 4:1; Isa 13:7).
[4:4] 106 tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
[4:4] 107 tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
[4:4] 108 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).
[34:3] 109 tn Or “examines; tests; tries; discerns.”
[34:3] 110 tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.
[34:4] 111 sn Elihu means “choose after careful examination.”
[34:4] 112 tn The word is מִשְׁפָּט (mishpat) again, with the sense of what is right or just.
[34:5] 113 tn Heb “righteous,” but in this context it means to be innocent or in the right.
[34:6] 114 tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.
[34:6] 115 tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.
[34:6] 116 tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.
[34:7] 117 tn Heb “he drinks,” but coming after the question this clause may be subordinated.
[34:7] 118 tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).
[34:8] 119 tn The perfect verb with the vav (ו) consecutive carries the sequence forward from the last description.
[34:8] 120 tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well.
[34:8] 121 tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p).
[34:8] 122 tn Heb “men of wickedness”; the genitive is attributive (= “wicked men”).
[34:9] 123 tn Gordis, however, takes this expression in the sense of “being in favor with God.”
[38:2] 124 tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).
[38:2] 125 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.”
[40:5] 126 tn Heb “I will not add.”
[40:8] 127 tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.
[42:3] 128 tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.
[42:3] 129 tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.
[42:3] 130 tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”
[42:3] 131 tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.
[42:7] 132 tn Heb “the
[42:7] 133 tn Heb “is kindled.”
[42:7] 134 tn The form נְכוֹנָה (nÿkhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian word kenu (from כּוּן, kun) connotes justice and truth.
