Job 3:17

3:17 There ¹  the wicked ²  cease ³  from turmoil, ⁴ 

and there the weary ⁵  are at rest.

Job 3:19

3:19 Small and great are ⁶  there,

and the slave is free ⁷  from his master. ⁸ 

Job 23:7

23:7 There ⁹  an upright person

could present his case ¹⁰  before him,

and I would be delivered forever from my judge.

Job 34:22

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

where evildoers can hide themselves. ¹¹ 

Job 35:12

35:12 Then ¹²  they cry out – but he does not answer –

because of the arrogance of the wicked.

Job 39:30

39:30 And its young ones devour the blood,

and where the dead carcasses ¹³  are,

there it is.”

Job 18:17

18:17 His memory perishes from the earth,

he has no name in the land. ¹⁴ 

Job 30:8

30:8 Sons of senseless and nameless people, ¹⁵ 

they were driven out of the land with whips. ¹⁶ 

Job 40:20

40:20 For the hills bring it food, ¹⁷ 

where all the wild animals play.

Job 42:14

42:14 The first daughter he named Jemimah, ¹⁸  the second Keziah, ¹⁹  and the third Keren-Happuch. ²⁰ 

Job 1:21

1:21 He said, “Naked ²¹  I came from my mother’s womb, and naked I will return there. ²²  The Lord gives, and the Lord takes away. ²³  May the name of the Lord ²⁴  be blessed!”

[3:17]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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”).

[3:19]  ⁶ 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]  ⁷ tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11.

[3:19]  ⁸ tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.

[23:7]  ¹¹ tn The adverb “there” has the sense of “then” – there in the future.

[23:7]  ¹² tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

[34:22]  ¹⁶ 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.”

[35:12]  ²¹ tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).

[39:30]  ²⁶ tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death.

[18:17]  ³¹ tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory.

[30:8]  ³⁶ tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).

[30:8]  ³⁷ tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”

[40:20]  ⁴¹ tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yÿvul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.

[42:14]  ⁴⁶ sn The Hebrew name Jemimah means “dove.”

[42:14]  ⁴⁷ sn The Hebrew name Keziah means “cassia.”

[42:14]  ⁴⁸ sn The Hebrew name Keren-Happuch means “horn of eye-paint.”

[1:21]  ⁵¹ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

[1:21]  ⁵² sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”

[1:21]  ⁵³ tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.

[1:21]  ⁵⁴ sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.