Job 30:22

30:22 You pick me up on the wind and make me ride on it; ¹ 

you toss me about ²  in the storm. ³ 

Job 32:18

32:18 For I am full of words,

and the spirit within me ⁴  constrains me. ⁵ 

Job 33:4

33:4 The Spirit of God has made me,

and the breath of the Almighty gives me life. ⁶ 

Job 15:2

15:2 “Does a wise man answer with blustery knowledge, ⁷ 

or fill his belly ⁸  with the east wind? ⁹ 

Job 16:3

16:3 Will ¹⁰  there be an end to your ¹¹  windy words? ¹² 

Or what provokes ¹³  you that you answer? ¹⁴ 

Job 21:18

21:18 How often ¹⁵  are they like straw before the wind,

and like chaff swept away ¹⁶  by a whirlwind?

Job 32:8

32:8 But it is a spirit in people,

the breath ¹⁷  of the Almighty,

that makes them understand.

Job 7:7

7:7 Remember ¹⁸  that my life is but a breath,

that ¹⁹  my eyes will never again ²⁰  see happiness.

Job 1:19

1:19 and suddenly ²¹  a great wind ²²  swept across ²³  the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”

[30:22]  ¹ sn Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away.

[30:22]  ² tn The verb means “to melt.” The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation “toss…about” comes from the Arabic cognate that is used for the surging of the sea.

[30:22]  ³ tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (tÿshu’ah, “storm”).

[32:18]  ⁴ tn Heb “the spirit of my belly.”

[32:18]  ⁵ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[33:4]  ⁷ tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.

[15:2]  ¹⁰ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

[15:2]  ¹¹ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

[15:2]  ¹² tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

[16:3]  ¹³ tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

[16:3]  ¹⁴ tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

[16:3]  ¹⁵ tn Heb “words of wind.”

[16:3]  ¹⁶ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ¹⁷ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”

[21:18]  ¹⁶ tn To retain the sense that the wicked do not suffer as others, this verse must either be taken as a question or a continuation of the question in v. 17.

[21:18]  ¹⁷ tn The verb used actually means “rob.” It is appropriate to the image of a whirlwind suddenly taking away the wisp of straw.

[32:8]  ¹⁹ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[7:7]  ²² sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.

[7:7]  ²³ tn The word “that” is supplied in the translation.

[7:7]  ²⁴ tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”

[1:19]  ²⁵ tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.

[1:19]  ²⁶ sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).

[1:19]  ²⁷ tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.