Job 36:3

36:3 With my knowledge I will speak comprehensively, ¹ 

and to my Creator I will ascribe righteousness. ² 

Job 13:14

13:14 Why ³  do I put myself in peril, ⁴ 

and take my life in my hands?

Job 10:15

10:15 If I am guilty, ⁵  woe ⁶  to me,

and if I am innocent, I cannot lift my head; ⁷ 

I am full of shame, ⁸ 

and satiated with my affliction. ⁹ 

Job 32:21

32:21 I will not show partiality to anyone, ¹⁰ 

nor will I confer a title ¹¹  on any man.

Job 42:8

42:8 So now take ¹²  seven bulls and seven rams and go to my servant Job and offer a burnt offering for yourselves. And my servant Job will intercede ¹³  for you, and I will respect him, ¹⁴  so that I do not deal with you ¹⁵  according to your folly, ¹⁶  because you have not spoken about me what is right, as my servant Job has.” ¹⁷ 

[36:3]  ¹ tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.

[36:3]  ² tn This line gives the essence of all of Elihu’s speech – to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

[13:14]  ³ tc Most editors reject עַל־מָה (’al mah) as dittography from the last verse.

[13:14]  ⁴ tn Heb “why do I take my flesh in my teeth?” This expression occurs nowhere else. It seems to be drawn from animal imagery in which the wild beast seizes the prey and carries it off to a place of security. The idea would then be that Job may be destroying himself. An animal that fights with its flesh (prey) in its mouth risks losing it. Other commentators do not think this is satisfactory, but they are unable to suggest anything better.

[10:15]  ⁵ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

[10:15]  ⁶ tn The exclamation occurs only here and in Mic 7:1.

[10:15]  ⁷ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

[10:15]  ⁸ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

[10:15]  ⁹ tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.

[32:21]  ⁷ tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.

[32:21]  ⁸ tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.

[42:8]  ⁹ tn The imperatives in this verse are plural, so all three had to do this together.

[42:8]  ¹⁰ tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.”

[42:8]  ¹¹ tn Heb “I will lift up his face,” meaning, “I will regard him.”

[42:8]  ¹² tn This clause is a result clause, using the negated infinitive construct.

[42:8]  ¹³ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

[42:8]  ¹⁴ sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong.