Job 30:7

30:7 They brayed ¹  like animals among the bushes

and were huddled together ²  under the nettles.

Job 30:14

30:14 They come in as through a wide breach;

amid the crash ³  they come rolling in. ⁴ 

Job 34:26

34:26 He strikes them for their wickedness, ⁵ 

in a place where people can see, ⁶ 

Job 40:21

40:21 Under the lotus trees it lies,

in the secrecy of the reeds and the marsh.

Job 20:12

20:12 “If ⁷  evil is sweet in his mouth

and he hides it under his tongue, ⁸ 

Job 37:3

37:3 Under the whole heaven he lets it go,

even his lightning to the far corners ⁹  of the earth.

Job 28:24

28:24 For he looks to the ends of the earth

and observes everything under the heavens.

Job 31:40

31:40 then let thorns sprout up in place of wheat,

and in place of barley, weeds!” ¹⁰ 

The words of Job are ended.

Job 41:11

41:11 (Who has confronted ¹¹  me that I should repay? ¹² 

Everything under heaven belongs to me!) ¹³ 

Job 16:4

16:4 I also could speak ¹⁴  like you,

if ¹⁵  you were in my place;

I could pile up ¹⁶  words against you

and I could shake my head at you. ¹⁷ 

[30:7]  ¹ tn The verb נָהַק (nahaq) means “to bray.” It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal’s hunger. In the translation the words “like animals” are supplied to clarify the metaphor for the modern reader.

[30:7]  ² tn The Pual of the verb סָפַח (safakh, “to join”) also brings out the passivity of these people – “they were huddled together” (E. Dhorme, Job, 434).

[30:14]  ³ tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”

[30:14]  ⁴ tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).

[34:26]  ⁵ tn Heb “under wicked men,” or “under wickednesses.” J. C. Greenfield shows that the preposition can mean “among” as well (“Prepositions B Tachat in Jes 57:5,” ZAW 32 [1961]: 227). That would allow “among wicked men.” It could also be “instead of” or even “in return for [their wickedness]” which is what the RSV does.

[34:26]  ⁶ tn The text simply uses רֹאִים (ro’im): “[in the place where there are] seers,” i.e., spectators.

[20:12]  ⁷ tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).

[20:12]  ⁸ sn The wicked person holds on to evil as long as he can, savoring the taste or the pleasure of it.

[37:3]  ⁹ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[31:40]  ¹¹ tn The word בָּאְשָׁה (bo’shah, from בָּאַשׁ [ba’as, “to have a foul smell”]) must refer to foul smelling weeds.

[41:11]  ¹³ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ¹⁴ sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

[41:11]  ¹⁵ tn This line also focuses on the sovereign God rather than Leviathan. H. H. Rowley, however, wants to change לִי־חוּא (li-hu’, “it [belongs] to me”) into לֹא הוּא (lo’ hu’, “there is no one”). So it would say that there is no one under the whole heaven who could challenge Leviathan and live, rather than saying it is more dangerous to challenge God to make him repay.

[16:4]  ¹⁵ tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

[16:4]  ¹⁶ tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).

[16:4]  ¹⁷ tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).

[16:4]  ¹⁸ sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).