Job 39:24

39:24 In excitement and impatience it consumes the ground; ¹ 

it cannot stand still ²  when the trumpet is blown.

Job 40:23

40:23 If the river rages, ³  it is not disturbed,

it is secure, ⁴  though the Jordan

should surge up to its mouth.

Job 15:13

15:13 when you turn your rage ⁵  against God

and allow such words to escape ⁶  from your mouth?

Job 40:11

40:11 Scatter abroad ⁷  the abundance ⁸  of your anger.

Look at every proud man ⁹  and bring him low;

Job 3:17

3:17 There ¹⁰  the wicked ¹¹  cease ¹²  from turmoil, ¹³ 

and there the weary ¹⁴  are at rest.

Job 5:2

5:2 For ¹⁵  wrath kills the foolish person, ¹⁶ 

and anger ¹⁷  slays the silly one.

Job 31:12

31:12 For it is a fire that devours even to Destruction, ¹⁸ 

and it would uproot ¹⁹  all my harvest.

[39:24]  ¹ tn “Swallow the ground” is a metaphor for the horse’s running. Gray renders the line: “quivering and excited he dashes into the fray.”

[39:24]  ² tn The use of אָמַן (’aman) in the Hiphil in this place is unique. Such a form would normally mean “to believe.” But its basic etymological meaning comes through here. The verb means “to be firm; to be reliable; to be dependable.” The causative here would mean “to make firm” or “to stand firm.”

[40:23]  ³ tn The word ordinarily means “to oppress.” So many commentators have proposed suitable changes: “overflows” (Beer), “gushes” (Duhm), “swells violently” (Dhorme, from a word that means “be strong”).

[40:23]  ⁴ tn Or “he remains calm.”

[15:13]  ⁵ tn The Hebrew is רוּחֶךָ (rukhekha, “your spirit” or “your breath”). But the fact that this is turned “against God,” means that it must be given a derived meaning, or a meaning that is metonymical. It is used in the Bible in the sense of anger – what the spirit vents (see Judg 8:3; Prov 16:32; and Job 4:9 with “blast”).

[15:13]  ⁶ tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.”

[40:11]  ⁷ 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]  ⁸ tn Heb “the overflowings.”

[40:11]  ⁹ 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.

[3:17]  ⁹ sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.

[3:17]  ¹⁰ sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.

[3:17]  ¹¹ tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).

[3:17]  ¹² tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.

[3:17]  ¹³ tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).

[5:2]  ¹¹ tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.

[5:2]  ¹² tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).

[5:2]  ¹³ tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”

[31:12]  ¹³ tn Heb “to Abaddon.”

[31:12]  ¹⁴ tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”