Job 27:10

27:10 Will he find delight ¹  in the Almighty?

Will he call out to God at all times?

Job 1:22

1:22 In all this Job did not sin, nor did he charge God with moral impropriety. ² 

Job 12:9

12:9 Which of all these ³  does not know

that the hand of the Lord ⁴  has done ⁵  this,

Job 1:11

1:11 But ⁶  extend your hand and strike ⁷  everything he has, and he will no doubt ⁸  curse you ⁹  to your face!”

Job 42:15

42:15 Nowhere in all the land could women be found who were as beautiful as Job’s daughters, and their father granted them an inheritance alongside their brothers.

Job 2:10

2:10 But he replied, ¹⁰  “You’re talking like one of the godless ¹¹  women would do! Should we receive ¹²  what is good from God, and not also ¹³  receive ¹⁴  what is evil?” ¹⁵  In all this Job did not sin by what he said. ¹⁶ 

[27:10]  ¹ tn See the note on 22:26 where the same verb is employed.

[1:22]  ² tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.

[12:9]  ³ tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).

[12:9]  ⁴ tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three mss of Kennicott and two of de Rossi have “God.” If this is so the reminiscence of Isaiah 41:20 led the copyist to introduce the tetragrammaton. But one could argue equally that the few mss with “God” were the copyists’ attempt to correct the text in accord with usage elsewhere.

[12:9]  ⁵ sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.

[1:11]  ⁴ tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).

[1:11]  ⁵ tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  ⁶ sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.

[1:11]  ⁷ tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.

[2:10]  ⁵ tn Heb “he said to her.”

[2:10]  ⁶ 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]  ⁷ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ⁸ 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]  ⁹ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ¹⁰ 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]  ¹¹ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.