Job 3:26

3:26 I have no ease, ¹  I have no quietness;

I cannot rest; ²  turmoil has come upon me.” ³ 

Job 14:21

14:21 If ⁴  his sons are honored, ⁵ 

he does not know it; ⁶ 

if they are brought low,

he does not see ⁷  it.

Job 15:9

15:9 What do you know that we don’t know?

What do you understand that we don’t understand? ⁸ 

Job 20:9

20:9 People ⁹  who had seen him will not see him again,

and the place where he was

will recognize him no longer.

Job 20:18

20:18 He gives back the ill-gotten gain ¹⁰ 

without assimilating it; ¹¹ 

he will not enjoy the wealth from his commerce. ¹² 

Job 21:10

21:10 Their bulls ¹³  breed ¹⁴  without fail; ¹⁵ 

their cows calve and do not miscarry.

Job 23:9

23:9 In the north ¹⁶  when he is at work, ¹⁷ 

I do not see him; ¹⁸ 

when he turns ¹⁹  to the south,

I see no trace of him.

Job 39:22

39:22 It laughs at fear and is not dismayed;

it does not shy away from the sword.

Job 40:5

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ²⁰ 

[3:26]  ¹ 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]  ² 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]  ³ 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.

[14:21]  ⁴ tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.

[14:21]  ⁵ tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.

[14:21]  ⁶ sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6, which makes a similar point.

[14:21]  ⁷ tn The verb is בִּין (bin, “to perceive; to discern”). The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life.

[15:9]  ⁷ tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11.

[20:9]  ¹⁰ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

[20:18]  ¹³ tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.

[20:18]  ¹⁴ tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.

[20:18]  ¹⁵ sn The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some mss have בּ (bet) preposition, making the translation easier; but this is evidence of a scribal correction.

[21:10]  ¹⁶ tn Heb “his bull,” but it is meant to signify the bulls of the wicked.

[21:10]  ¹⁷ tn The verb used here means “to impregnate,” and not to be confused with the verb עָבַר (’avar, “to pass over”).

[21:10]  ¹⁸ tn The use of the verb גָּעַר (ga’ar) in this place is interesting. It means “to rebuke; to abhor; to loathe.” In the causative stem it means “to occasion impurity” or “to reject as loathsome.” The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229).

[23:9]  ¹⁹ sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.

[23:9]  ²⁰ tc The form בַּעֲשֹׂתוֹ (ba’asoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be “when he works.” Several follow the Syriac with “I seek him.” The LXX has “[when] he turns.” R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, “to cover.” To him this is a perfect parallel to יַעְטֹף (ya’tof, “covers himself”).

[23:9]  ²¹ tn The verb is the apocopated form of the imperfect. The object is supplied.

[23:9]  ²² tn The MT has “he turns,” but the Syriac and Vulgate have “I turn.”

[40:5]  ²² tn Heb “I will not add.”