Job 33:32

33:32 If you have any words, ¹  reply to me;

speak, for I want to justify you. ² 

Job 20:20

20:20 For he knows no satisfaction in his appetite; ³ 

he does not let anything he desires ⁴  escape. ⁵ 

Job 21:25

21:25 And another man ⁶  dies in bitterness of soul, ⁷ 

never having tasted ⁸  anything good.

Job 31:16

31:16 If I have refused to give the poor what they desired, ⁹ 

or caused the eyes of the widow to fail,

Job 15:18

15:18 what wise men declare,

hiding nothing,

from the tradition of ¹⁰  their ancestors, ¹¹ 

Job 28:10

28:10 He has cut out channels ¹²  through the rocks;

his eyes have spotted ¹³  every precious thing.

Job 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Job 5:12

5:12 He frustrates ¹⁴  the plans ¹⁵  of the crafty ¹⁶ 

so that ¹⁷  their hands cannot accomplish

what they had planned! ¹⁸ 

Job 5:24

5:24 And ¹⁹  you will know ²⁰  that your home ²¹ 

will be secure, ²² 

and when you inspect ²³  your domains,

you will not be missing ²⁴  anything.

Job 15:9

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

What do you understand that we don’t understand? ²⁵ 

Job 27:11

27:11 I will teach you ²⁶  about the power ²⁷  of God;

What is on the Almighty’s mind ²⁸  I will not conceal.

Job 28:18

28:18 Of coral and jasper no mention will be made;

the price ²⁹  of wisdom is more than pearls. ³⁰ 

Job 36:5

36:5 Indeed, God is mighty; and he does not despise people, ³¹ 

he ³²  is mighty, and firm ³³  in his intent. ³⁴ 

Job 42:2

42:2 “I know that you can do all things;

no purpose of yours can be thwarted;

Job 31:7

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ³⁵ 

or if anything ³⁶  has defiled my hands,

Job 2:10

2:10 But he replied, ³⁷  “You’re talking like one of the godless ³⁸  women would do! Should we receive ³⁹  what is good from God, and not also ⁴⁰  receive ⁴¹  what is evil?” ⁴²  In all this Job did not sin by what he said. ⁴³ 

[33:32]  ¹ tn Heb “if there are words.”

[33:32]  ² tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

[20:20]  ³ tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.

[20:20]  ⁴ tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.

[20:20]  ⁵ tn The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” JBL 78 [1959]: 315-16). The RSV has “he will save nothing in which he delights”; NIV has “he cannot save himself by his treasure.”

[21:25]  ⁵ tn The expression “this (v. 23)…and this” (v. 25) means “one…the other.”

[21:25]  ⁶ tn The text literally has “and this [man] dies in soul of bitterness.” Some simply reverse it and translate “in the bitterness of soul.” The genitive “bitterness” may be an attribute adjective, “with a bitter soul.”

[21:25]  ⁷ tn Heb “eaten what is good.” It means he died without having enjoyed the good life.

[31:16]  ⁷ tn Heb “kept the poor from [their] desire.”

[15:18]  ⁹ tn The word “tradition” is not in the Hebrew text, but has been supplied in the translation.

[15:18]  ¹⁰ tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the מ (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.”

[28:10]  ¹¹ tn Or “tunnels.” The word is יְאֹרִים (yÿ’orim), the word for “rivers” and in the singular, the Nile River. Here it refers to tunnels or channels through the rocks.

[28:10]  ¹² tn Heb “his eye sees.”

[5:12]  ¹³ tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).

[5:12]  ¹⁴ tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).

[5:12]  ¹⁵ tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.

[5:12]  ¹⁶ tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).

[5:12]  ¹⁷ tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.

[5:24]  ¹⁵ sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.

[5:24]  ¹⁶ tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.

[5:24]  ¹⁷ tn Heb “tent.”

[5:24]  ¹⁸ tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.

[5:24]  ¹⁹ tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.

[5:24]  ²⁰ tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

[15:9]  ¹⁷ 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.

[27:11]  ¹⁹ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

[27:11]  ²⁰ tn Heb “the hand of.”

[27:11]  ²¹ tn Heb “[what is] with Shaddai.”

[28:18]  ²¹ tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).

[28:18]  ²² tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.

[36:5]  ²³ tn The object “people” is not in the Hebrew text but is implied.

[36:5]  ²⁴ tn The text simply repeats “mighty.”

[36:5]  ²⁵ tn The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”

[36:5]  ²⁶ tc There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).

[31:7]  ²⁵ sn The meaning is “been led by what my eyes see.”

[31:7]  ²⁶ tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[2:10]  ²⁷ tn Heb “he said to her.”

[2:10]  ²⁸ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

[2:10]  ²⁹ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

[2:10]  ³⁰ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

[2:10]  ³¹ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

[2:10]  ³² tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

[2:10]  ³³ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.