Job 3:24

3:24 For my sighing comes in place of ¹  my food, ² 

and my groanings ³  flow forth like water. ⁴ 

Job 8:11

8:11 Can the papyrus plant grow tall ⁵  where there is no marsh?

Can reeds flourish ⁶  without water?

Job 9:30

9:30 If I wash myself with snow water, ⁷ 

and make my hands clean with lye, ⁸ 

Job 11:16

11:16 For you ⁹  will forget your trouble; ¹⁰ 

you will remember it

like water that ¹¹  has flowed away.

Job 12:15

12:15 If he holds back the waters, then they dry up; ¹² 

if he releases them, ¹³  they destroy ¹⁴  the land.

Job 14:9

14:9 at the scent ¹⁵  of water it will flourish ¹⁶ 

and put forth ¹⁷  shoots like a new plant.

Job 14:11

14:11 As ¹⁸  water disappears from the sea, ¹⁹ 

or a river drains away and dries up,

Job 15:16

15:16 how much less man, who is abominable and corrupt, ²⁰ 

who drinks in evil like water! ²¹ 

Job 22:7

22:7 You gave the weary ²²  no water to drink

and from the hungry you withheld food.

Job 22:11

22:11 why it is so dark you cannot see, ²³ 

and why a flood ²⁴  of water covers you.

Job 24:19

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

the melted snow; ²⁵ 

so the grave ²⁶  takes away those who have sinned. ²⁷ 

Job 26:8

26:8 He locks the waters in his clouds,

and the clouds do not burst with the weight of them.

Job 29:19

29:19 My roots reach the water,

and the dew lies on my branches all night long.

Job 36:27

36:27 He draws up drops of water;

they distill ²⁸  the rain into its mist, ²⁹ 

Job 37:10

37:10 The breath of God produces ice,

and the breadth of the waters freeze solid.

[3:24]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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.

[8:11]  ⁵ sn H. H. Rowley observes the use of the words for plants that grow in Egypt and suspects that Bildad either knew Egypt or knew that much wisdom came from Egypt. The first word refers to papyrus, which grows to a height of six feet (so the verb means “to grow tall; to grow high”). The second word refers to the reed grass that grows on the banks of the river (see Gen 41:2, 18).

[8:11]  ⁶ tn The two verbs, גָּאָה (ga’ah) and שָׂגָה (sagah), have almost the same meanings of “flourish, grow, become tall.”

[9:30]  ⁹ tn The Syriac and Targum Job read with the Qere “with water of [בְמֵי, bÿme] snow.” The Kethib simply has “in [בְמוֹ, bÿmo] snow.” In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean; but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for שֶׁלֶג (sheleg) – “soap” (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written.

[9:30]  ¹⁰ tn The word בֹּר (bor, “lye, potash”) does not refer to purity (Syriac, KJV, ASV), but refers to the ingredient used to make the hands pure or clean. It has the same meaning as בֹּרִית (borit), the alkali or soda made from the ashes of certain plants.

[11:16]  ¹³ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

[11:16]  ¹⁴ sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

[11:16]  ¹⁵ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

[12:15]  ¹⁷ tc The LXX has a clarification: “he will dry the earth.”

[12:15]  ¹⁸ sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.

[12:15]  ¹⁹ tn The verb הָפַךְ (hafakh) means “to overthrow; to destroy; to overwhelm.” It was used in Job 9:5 for “overturning” mountains. The word is used in Genesis for the destruction of Sodom.

[14:9]  ²¹ tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.

[14:9]  ²² tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.

[14:9]  ²³ tn Heb “and will make.”

[14:11]  ²⁵ tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a).

[14:11]  ²⁶ tn The Hebrew word יָם (yam) can mean “sea” or “lake.”

[15:16]  ²⁹ tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toáe„ba„ et le verbe táb dans l’Ancien Testament,” ZAW 72 [1960]: 217ff.). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96).

[15:16]  ³⁰ sn Man commits evil with the same ease and facility as he drinks in water – freely and in large quantities.

[22:7]  ³³ tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.

[22:11]  ³⁷ tn Heb “or dark you cannot see.” Some commentators and the RSV follow the LXX in reading אוֹ (’o, “or”) as אוֹר (’or, “light”) and translate it “The light has become dark” or “Your light has become dark.” A. B. Davidson suggests the reading “Or seest thou not the darkness.” This would mean Job does not understand the true meaning of the darkness and the calamities.

[22:11]  ³⁸ tn The word שִׁפְעַת (shif’at) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.

[24:19]  ⁴¹ tn Heb “the waters of the snow.”

[24:19]  ⁴² tn Or “so Sheol.”

[24:19]  ⁴³ tn This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”

[36:27]  ⁴⁵ tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”

[36:27]  ⁴⁶ tn This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.