Job 31:37

31:37 I would give him an accounting of my steps;

like a prince I would approach him.

Job 5:9

5:9 He does ¹  great and unsearchable ²  things,

marvelous things without ³  number; ⁴ 

Job 16:22

16:22 For the years that lie ahead are few, ⁵ 

and then I will go on the way of no return. ⁶ 

Job 25:3

25:3 Can his armies be numbered? ⁷ 

On whom does his light ⁸  not rise?

Job 9:10

9:10 he does great and unsearchable things, ⁹ 

and wonderful things without number.

Job 14:5

14:5 Since man’s days ¹⁰  are determined, ¹¹ 

the number of his months is under your control; ¹² 

you have set his limit ¹³  and he cannot pass it.

Job 21:33

21:33 The clods of the torrent valley ¹⁴  are sweet to him;

behind him everybody follows in procession,

and before him goes a countless throng.

Job 36:26

The Work and Wisdom of God

36:26 “Yes, God is great – beyond our knowledge! ¹⁵ 

The number of his years is unsearchable.

Job 1:5

1:5 When ¹⁶  the days of their feasting were finished, ¹⁷  Job would send ¹⁸  for them and sanctify ¹⁹  them; he would get up early ²⁰  in the morning and offer burnt offerings according to ²¹  the number of them all. For Job thought, “Perhaps ²²  my children ²³  have sinned and cursed ²⁴  God in their hearts.” This was Job’s customary practice. ²⁵ 

[5:9]  ¹ tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ² tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ³ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ⁴ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[16:22]  ¹ tn The expression is “years of number,” meaning that they can be counted, and so “the years are few.” The verb simply means “comes” or “lie ahead.”

[16:22]  ² tn The verbal expression “I will not return” serves here to modify the journey that he will take. It is “the road [of] I will not return.”

[25:3]  ¹ tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

[25:3]  ² tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

[9:10]  ¹ tn Only slight differences exist between this verse and 5:9 which employs the simple ו (vav) conjunction before אֵין (’eyn) in the first colon and omits the ו (vav) conjunction before נִפְלָאוֹת (nifla’ot, “wonderful things”) in the second colon.

[14:5]  ¹ tn Heb “his days.”

[14:5]  ² tn The passive participle is from חָרַץ (kharats), which means “determined.” The word literally means “cut” (Lev 22:22, “mutilated”). E. Dhorme, (Job, 197) takes it to mean “engraved” as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of “decreed.” This, he argues, is parallel to the way חָקַק (khaqaq, “engrave”) is used. The word חֹק (khoq) is an “ordinance” or “statute”; the idea is connected to the verb “to engrave.” The LXX has “if his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.”

[14:5]  ³ tn Heb “[is] with you.” This clearly means under God’s control.

[14:5]  ⁴ tn The word חֹק (khoq) has the meanings of “decree, decision, and limit” (cf. Job 28:26; 38:10).

[21:33]  ¹ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

[36:26]  ¹ tn The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”

[1:5]  ¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ⁴ tn Or “purify.”

[1:5]  ⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ¹⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).