Job 26:12

26:12 By his power he stills ¹  the sea;

by his wisdom he cut Rahab the great sea monster ²  to pieces. ³ 

Job 7:12

7:12 Am I the sea, or the creature of the deep, ⁴ 

that you must put ⁵  me under guard? ⁶ 

Job 12:8

12:8 Or speak ⁷  to the earth ⁸  and it will teach you,

or let the fish of the sea declare to you.

Job 36:30

36:30 See how he scattered ⁹  his lightning ¹⁰  about him;

he has covered the depths ¹¹  of the sea.

[26:12]  ¹ tn The verb רָגַע (raga’) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.

[26:12]  ² tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.”

[26:12]  ³ sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).

[7:12]  ⁴ tn The word תַּנִּין (tannin) could be translated “whale” as well as the more mythological “dragon” or “monster of the deep” (see E. Dhorme, Job, 105). To the Hebrews this was part of God’s creation in Gen 1; in the pagan world it was a force to be reckoned with, and so the reference would be polemical. The sea is a symbol of the tumultuous elements of creation; in the sea were creatures that symbolized the powerful forces of chaos – Leviathan, Tannin, and Rahab. They required special attention.

[7:12]  ⁵ tn The imperfect verb here receives the classification of obligatory imperfect. Job wonders if he is such a threat to God that God must do this.

[7:12]  ⁶ tn The word מִשְׁמָר (mishmar) means “guard; barrier.” M. Dahood suggested “muzzle” based on Ugaritic, but that has proven to be untenable (“Mismar, ‘Muzzle,’ in Job 7:12,” JBL 80 [1961]: 270-71).

[12:8]  ⁷ tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).

[12:8]  ⁸ tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).

[36:30]  ¹⁰ tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.

[36:30]  ¹¹ tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.

[36:30]  ¹² tn Heb “roots.”