Job 35:11

35:11 who teaches us ¹  more than ²  the wild animals of the earth,

and makes us wiser than the birds of the sky?’

Job 28:21

28:21 For ³  it has been hidden

from the eyes of every living creature,

and from the birds of the sky it has been concealed.

Job 37:3

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

even his lightning to the far corners ⁴  of the earth.

Job 12:7

Knowledge of God’s Wisdom ⁵ 

12:7 “But now, ask the animals and they ⁶  will teach you,

or the birds of the sky and they will tell you.

Job 28:24

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

and observes everything under the heavens.

Job 41:11

41:11 (Who has confronted ⁷  me that I should repay? ⁸ 

Everything under heaven belongs to me!) ⁹ 

Job 1:16

1:16 While this one was still speaking, ¹⁰  another messenger arrived ¹¹  and said, “The fire of God ¹²  has fallen from heaven ¹³  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

[35:11]  ¹ tn The form in the text, the Piel participle from אָלַף (’alaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (mÿ’allÿfenu).

[35:11]  ² tn Some would render this “teaches us by the beasts.” But Elihu is stressing the unique privilege humans have.

[28:21]  ³ tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).

[37:3]  ⁵ tn Heb “wings,” and then figuratively for the extremities of garments, of land, etc.

[12:7]  ⁷ sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”

[12:7]  ⁸ tn The singular verb is used here with the plural collective subject (see GKC 464 §145.k).

[41:11]  ⁹ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ¹⁰ 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]  ¹¹ 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.

[1:16]  ¹¹ tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ¹² tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ¹³ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ¹⁴ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.