Job 36:23

36:23 Who has prescribed his ways for him?

Or said to him, ‘You have done what is wicked’?

Job 38:4-41

God’s questions to Job

38:4 “Where were you

when I laid the foundation ¹  of the earth?

Tell me, ²  if you possess understanding!

38:5 Who set its measurements – if ³  you know –

or who stretched a measuring line across it?

38:6 On what ⁴  were its bases ⁵  set,

or who laid its cornerstone –

38:7 when the morning stars ⁶  sang ⁷  in chorus, ⁸ 

and all the sons of God ⁹  shouted for joy?

38:8 “Who shut up ¹⁰  the sea with doors

when it burst forth, ¹¹  coming out of the womb,

38:9 when I made ¹²  the storm clouds its garment,

and thick darkness its swaddling band, ¹³ 

38:10 when I prescribed ¹⁴  its limits,

and set ¹⁵  in place its bolts and doors,

38:11 when I said, ‘To here you may come ¹⁶ 

and no farther, ¹⁷ 

here your proud waves will be confined’? ¹⁸ 

38:12 Have you ever in your life ¹⁹  commanded the morning,

or made the dawn know ²⁰  its place,

38:13 that it might seize the corners of the earth, ²¹ 

and shake the wicked out of it?

38:14 The earth takes shape like clay under a seal; ²² 

its features ²³  are dyed ²⁴  like a garment.

38:15 Then from the wicked the light is withheld,

and the arm raised in violence ²⁵  is broken. ²⁶ 

38:16 Have you gone to the springs that fill the sea, ²⁷ 

or walked about in the recesses of the deep?

38:17 Have the gates of death been revealed to you? ²⁸ 

Have you seen the gates of deepest darkness? ²⁹ 

38:18 Have you considered the vast expanses of the earth?

Tell me, if you know it all!

38:19 “In what direction ³⁰  does light reside,

and darkness, where is its place,

38:20 that you may take them to their borders

and perceive the pathways to their homes? ³¹ 

38:21 You know, for you were born before them; ³² 

and the number of your days is great!

38:22 Have you entered the storehouse ³³  of the snow,

or seen the armory ³⁴  of the hail,

38:23 which I reserve for the time of trouble,

for the day of war and battle? ³⁵ 

38:24 In what direction is lightning ³⁶  dispersed,

or the east winds scattered over the earth?

38:25 Who carves out a channel for the heavy rains,

and a path for the rumble of thunder,

38:26 to cause it to rain on an uninhabited land, ³⁷ 

a desert where there are no human beings, ³⁸ 

38:27 to satisfy a devastated and desolate land,

and to cause it to sprout with vegetation? ³⁹ 

38:28 Does the rain have a father,

or who has fathered the drops of the dew?

38:29 From whose womb does the ice emerge,

and the frost from the sky, ⁴⁰  who gives birth to it,

38:30 when the waters become hard ⁴¹  like stone,

when the surface of the deep is frozen solid?

38:31 Can you tie the bands ⁴²  of the Pleiades,

or release the cords of Orion?

38:32 Can you lead out

the constellations ⁴³  in their seasons,

or guide the Bear with its cubs? ⁴⁴ 

38:33 Do you know the laws of the heavens,

or can you set up their rule over the earth?

38:34 Can you raise your voice to the clouds

so that a flood of water covers you? ⁴⁵ 

38:35 Can you send out lightning bolts, and they go?

Will they say to you, ‘Here we are’?

38:36 Who has put wisdom in the heart, ⁴⁶ 

or has imparted understanding to the mind?

38:37 Who by wisdom can count the clouds,

and who can tip over ⁴⁷  the water jars of heaven,

38:38 when the dust hardens ⁴⁸  into a mass,

and the clumps of earth stick together?

38:39 “Do you hunt prey for the lioness,

and satisfy the appetite ⁴⁹  of the lions,

38:40 when they crouch in their dens,

when they wait in ambush in the thicket?

38:41 Who prepares prey for the raven,

when its young cry out to God

and wander about ⁵⁰  for lack of food?

Job 40:8-11

40:8 Would you indeed annul ⁵¹  my justice?

Would you declare me guilty so that you might be right?

40:9 Do you have an arm as powerful as God’s, ⁵² 

and can you thunder with a voice like his?

40:10 Adorn yourself, then, with majesty and excellency,

and clothe yourself with glory and honor!

40:11 Scatter abroad ⁵³  the abundance ⁵⁴  of your anger.

Look at every proud man ⁵⁵  and bring him low;

Job 40:1

Job’s Reply to God’s Challenge

40:1 Then the Lord answered Job:

Job 29:11

Job’s Benevolence

29:11 “As soon as the ear heard these things, ⁵⁶  it blessed me, ⁵⁷ 

and when the eye saw them, it bore witness to me,

Proverbs 8:23-30

8:23 From eternity I was appointed, ⁵⁸ 

from the beginning, from before the world existed. ⁵⁹ 

8:24 When there were no deep oceans ⁶⁰  I was born, ⁶¹ 

when there were no springs overflowing ⁶²  with water;

8:25 before the mountains were set in place –

before the hills – I was born,

8:26 before he made the earth and its fields, ⁶³ 

or the beginning ⁶⁴  of the dust of the world.

8:27 When he established the heavens, I was there;

when he marked out the horizon ⁶⁵  over the face of the deep,

8:28 when he established the clouds above,

when the fountains of the deep grew strong, ⁶⁶ 

8:29 when he gave the sea his decree

that the waters should not pass over his command, ⁶⁷ 

when he marked out the foundations of the earth,

8:30 then I was ⁶⁸  beside him as a master craftsman, ⁶⁹ 

and I was his delight ⁷⁰  day by day,

rejoicing before him at all times,

Isaiah 40:13-14

40:13 Who comprehends ⁷¹  the mind ⁷²  of the Lord,

or gives him instruction as his counselor? ⁷³ 

40:14 From whom does he receive directions? ⁷⁴ 

Who ⁷⁵  teaches him the correct way to do things, ⁷⁶ 

or imparts knowledge to him,

or instructs him in skillful design? ⁷⁷ 

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ⁷⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ⁷⁹  his hand

and says to him, ‘What have you done?’

Romans 11:34-36

11:34 For who has known the mind of the Lord,

or who has been his counselor? ⁸⁰ 

11:35 Or who has first given to God, ⁸¹ 

that God ⁸²  needs to repay him? ⁸³ 

11:36 For from him and through him and to him are all things. To him be glory forever! Amen.

[38:4]  ¹ tn The construction is the infinitive construct in a temporal clause, using the preposition and the subjective genitive suffix.

[38:4]  ² tn The verb is the imperative; it has no object “me” in the text.

[38:5]  ³ tn The particle כּ (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony.

[38:6]  ⁴ tn For the interrogative serving as a genitive, see GKC 442 §136.b.

[38:6]  ⁵ sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).

[38:7]  ⁶ sn The expression “morning stars” (Heb “stars of the morning”) is here placed in parallelism to the angels, “the sons of God.” It may refer to the angels under the imagery of the stars, or, as some prefer, it may poetically include all creation. There is a parallel also with the foundation of the temple which was accompanied by song (see Ezra 3:10,11). But then the account of the building of the original tabernacle was designed to mirror creation (see M. Fishbane, Biblical Text and Texture).

[38:7]  ⁷ tn The construction, an adverbial clause of time, uses רָנָן (ranan), which is often a ringing cry, an exultation. The parallelism with “shout for joy” shows this to be enthusiastic acclamation. The infinitive is then continued in the next colon with the vav (ו) consecutive preterite.

[38:7]  ⁸ tn Heb “together.” This is Dhorme’s suggestion for expressing how they sang together.

[38:7]  ⁹ tn See Job 1:6.

[38:8]  ¹⁰ tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself.

[38:8]  ¹¹ tn The line uses two expressions, first the temporal clause with גִּיחַ (giakh, “when it burst forth”) and then the finite verb יֵצֵא (yetse’, “go out”) to mark the concomitance of the two actions.

[38:9]  ¹² tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things.

[38:9]  ¹³ tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21.

[38:10]  ¹⁴ tc The MT has “and I broke,” which cannot mean “set, prescribed” or the like. The LXX and the Vulgate have such a meaning, suggesting a verb עֲשִׁית (’ashiyt, “plan, prescribe”). A. Guillaume finds an Arabic word with a meaning “measured it by span by my decree.” Would God give himself a decree? R. Gordis simply argues that the basic meaning “break” develops the connotation of “decide, determine” (2 Sam 5:24; Job 14:3; Dan 11:36).

[38:10]  ¹⁵ tn Dhorme suggested reversing the two verbs, making this the first, and then “shatter” for the second colon.

[38:11]  ¹⁶ tn The imperfect verb receives the permission nuance here.

[38:11]  ¹⁷ tn The text has תֹסִיף (tosif, “and you may not add”), which is often used idiomatically (as in verbal hendiadys constructions).

[38:11]  ¹⁸ tn The MT literally says, “here he will put on the pride of your waves.” The verb has no expressed subject and so is made a passive voice. But there has to be some object for the verb “put,” such as “limit” or “boundary”; the translations “confined; halted; stopped” all serve to paraphrase such an idea. The LXX has “broken” at this point, suggesting the verse might have been confused – but “breaking the pride” of the waves would mean controlling them. Some commentators have followed this, exchanging the verb in v. 11 with this one.

[38:12]  ¹⁹ tn The Hebrew idiom is “have you from your days?” It means “never in your life” (see 1 Sam 25:28; 1 Kgs 1:6).

[38:12]  ²⁰ tn The verb is the Piel of יָדַע (yada’, “to know”) with a double accusative.

[38:13]  ²¹ sn The poetic image is that darkness or night is like a blanket that covers the earth, and at dawn it is taken by the edges and shaken out. Since the wicked function under the cover of night, they are included in the shaking when the dawn comes up.

[38:14]  ²² sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.

[38:14]  ²³ tn Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.

[38:14]  ²⁴ tc The MT reads “they stand up like a garment” (NASB, NIV) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [NICOT], 497, “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.

[38:15]  ²⁵ tn Heb “the raised arm.” The words “in violence” are not in the Hebrew text, but are supplied in the translation to clarify the metaphor.

[38:15]  ²⁶ sn What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator’s term for the line of stars (“Two astronomical passages in the Old Testament,” JTS 4 [1953]: 208-12).

[38:16]  ²⁷ tn Heb “the springs of the sea.” The words “that fill” are supplied in the translation to clarify the meaning of the phrase.

[38:17]  ²⁸ tn Heb “uncovered to you.”

[38:17]  ²⁹ tn Some still retain the traditional phrase “shadow of death” in the English translation (cf. NIV). The reference is to the entrance to Sheol (see Job 10:21).

[38:19]  ³⁰ tn The interrogative with דֶרֶךְ (derekh) means “in what road” or “in what direction.”

[38:20]  ³¹ tn The suffixes are singular (“that you may take it to its border…to its home”), referring to either the light or the darkness. Because either is referred to, the translation has employed plurals, since singulars would imply that only the second item, “darkness,” was the referent. Plurals are also employed by NAB and NIV.

[38:21]  ³² tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.

[38:22]  ³³ sn Snow and ice are thought of as being in store, brought out by God for specific purposes, such as times of battle (see Josh 10:11; Exod 9:2ff.; Isa 28:17; Isa 30:30; and Ps 18:12 [13]).

[38:22]  ³⁴ tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail.

[38:23]  ³⁵ sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context.

[38:24]  ³⁶ tn Because the parallel with “light” and “east wind” is not tight, Hoffmann proposed ‘ed instead, “mist.” This has been adopted by many. G. R. Driver suggests “parching heat” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 91-92).

[38:26]  ³⁷ tn Heb “on a land, no man.”

[38:26]  ³⁸ tn Heb “a desert, no man in it.”

[38:27]  ³⁹ tn Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsa’) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsame’, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”).

[38:29]  ⁴⁰ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[38:30]  ⁴¹ tn Several suggest that the verb is not from חָבָא (khava’, “to hide”) but from a homonym, “to congeal.” This may be too difficult to support, however.

[38:31]  ⁴² tn This word is found here and in 1 Sam 15:32. Dhorme suggests, with others, that there has been a metathesis (a reversal of consonants), and it is the same word found in Job 31:36 (“bind”). G. R. Driver takes it as “cluster” without changing the text (“Two astronomical passages in the Old Testament,” JTS 7 [1956] :3).

[38:32]  ⁴³ tn The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.”

[38:32]  ⁴⁴ sn See Job 9:9.

[38:34]  ⁴⁵ tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.

[38:36]  ⁴⁶ tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature – clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested.

[38:37]  ⁴⁷ tn The word actually means “to cause to lie down.”

[38:38]  ⁴⁸ tn The word means “to flow” or “to cast” (as in casting metals). So the noun developed the sense of “hard,” as in cast metal.

[38:39]  ⁴⁹ tn Heb “fill up the life of.”

[38:41]  ⁵⁰ tn The verse is difficult, making some suspect that a line has dropped out. The little birds in the nest hardly go wandering about looking for food. Dhorme suggest “and stagger for lack of food.”

[40:8]  ⁵¹ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[40:9]  ⁵² tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.

[40:11]  ⁵³ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

[40:11]  ⁵⁴ tn Heb “the overflowings.”

[40:11]  ⁵⁵ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

[29:11]  ⁵⁶ tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.

[29:11]  ⁵⁷ tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.

[8:23]  ⁵⁸ tn The first parallel verb is נִסַּכְתִּי (nissakhti), “I was appointed.” It is not a common word; it occurs here and in Ps 2:6 for the coronation of the king. It means “installed, set.”

[8:23]  ⁵⁹ tn The verb “existed” does not appear in the Hebrew text, but has been supplied in the translation in the light of the context.

[8:24]  ⁶⁰ sn The summary statements just given are now developed in a lengthy treatment of wisdom as the agent of all creation. This verse singles out “watery deeps” (תְּהֹמוֹת, tÿhomot) in its allusion to creation because the word in Genesis signals the condition of the world at the very beginning, and because in the ancient world this was something no one could control. Chaos was not there first – wisdom was.

[8:24]  ⁶¹ tn The third parallel verb is חוֹלָלְתִּי (kholalti), “I was given birth.” Some (e.g., KJV, NAB, NASB, NRSV) translate it “brought forth” – not in the sense of being presented, but in the sense of being “begotten, given birth to.” Here is the strongest support for the translation of קָנָה (qanah) as “created” in v. 22. The verb is not literal; it continues the perspective of the personification.

[8:24]  ⁶² tn Heb “made heavy.”

[8:26]  ⁶³ tn Heb “open places.”

[8:26]  ⁶⁴ tn Here רֹאשׁ (ro’sh) means “beginning” with reference to time (BDB 911 s.v. 4.b).

[8:27]  ⁶⁵ sn The infinitive construct בְּחוּקוֹ (bÿkhuqo, “to cut; to engrave; to mark”) and the noun חוּג (khug, “horizon; circle”) form a paronomasia in the line.

[8:28]  ⁶⁶ tn To form a better parallel some commentators read this infinitive בַּעֲזוֹז (ba’azoz), “when [they] grew strong,” as a Piel causative, “when he made firm, fixed fast” (cf. NIV “fixed securely”; NLT “established”). But the following verse (“should not pass over”) implies the meaning “grew strong” here.

[8:29]  ⁶⁷ tn Heb “his mouth.”

[8:30]  ⁶⁸ tn The verb form is a preterite with vav consecutive, although it has not been apocopated. It provides the concluding statement for the temporal clauses as well as the parallel to v. 27.

[8:30]  ⁶⁹ tn Critical to the interpretation of this line is the meaning of אָמוֹן (’amon). Several suggestions have been made: “master craftsman” (cf. ASV, NASB, NIV, NRSV), “nursing child” (cf. NCV), “foster father.” R. B. Y. Scott chooses “faithful” – a binding or living link (“Wisdom in Creation: The ‘Amon of Proverbs 8:30,” VT 10 [1960]: 213-23). The image of a child is consistent with the previous figure of being “given birth to” (vv. 24, 25). However, “craftsman” has the most support (LXX, Vulgate, Syriac, Tg. Prov 8:30, Song 7:1; Jer 52:15; also P. W. Skehan, “Structures in Poems on Wisdom: Proverbs 8 and Sirach 24,” CBQ 41 [1979]: 365-79).

[8:30]  ⁷⁰ tn The word is a plural of intensification for “delight”; it describes wisdom as the object of delight. The LXX has the suffix; the Hebrew does not.

[40:13]  ⁷¹ tn Perhaps the verb is used metonymically here in the sense of “advises” (note the following line).

[40:13]  ⁷² tn In this context רוּחַ (ruakh) likely refers to the Lord’s “mind,” or mental faculties, rather than his personal Spirit (see BDB 925 s.v.).

[40:13]  ⁷³ tn Heb “or [as] the man of his counsel causes him to know?”

[40:14]  ⁷⁴ tn Heb “With whom did he consult, so that he gave discernment to him?”

[40:14]  ⁷⁵ tn Heb “and taught him.” The vav (ו) consecutive with prefixed verbal form continues the previous line. The translation employs an interrogative pronoun for stylistic reasons.

[40:14]  ⁷⁶ tn The phrase אֹרַח מִשְׁפָּט (’orakh mishpat) could be translated “path of justice” (so NASB, NRSV), but in this context, where creative ability and skill is in view, the phrase is better understood in the sense of “the way that is proper or fitting” (see BDB 1049 s.v. מִשְׁפָּט 6); cf. NIV, NCV “the right way.”

[40:14]  ⁷⁷ tn Heb “or the way of understanding causes him to know?”

[4:35]  ⁷⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ⁷⁹ tn Aram “strikes against.”

[11:34]  ⁸⁰ sn A quotation from Isa 40:13.

[11:35]  ⁸¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁸² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[11:35]  ⁸³ sn A quotation from Job 41:11.