Job 4:4

4:4 Your words have supported ¹  those

who stumbled, ² 

and you have strengthened the knees

that gave way. ³ 

Job 6:25

6:25 How painful ⁴  are honest words!

But ⁵  what does your reproof ⁶  prove? ⁷ 

Job 12:11

12:11 Does not the ear test words,

as ⁸  the tongue ⁹  tastes food? ¹⁰ 

Job 19:2

19:2 “How long will you torment me ¹¹ 

and crush ¹²  me with your words? ¹³ 

Job 32:18

32:18 For I am full of words,

and the spirit within me ¹⁴  constrains me. ¹⁵ 

Job 34:3

34:3 For the ear assesses ¹⁶  words

as the mouth ¹⁷  tastes food.

Job 34:35

34:35 that ¹⁸  Job speaks without knowledge

and his words are without understanding. ¹⁹ 

Job 38:2

38:2 “Who is this ²⁰  who darkens counsel ²¹ 

with words without knowledge?

[4:4]  ¹ tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.

[4:4]  ² tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).

[4:4]  ³ tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).

[6:25]  ⁴ tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).

[6:25]  ⁵ tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).

[6:25]  ⁶ tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”

[6:25]  ⁷ tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.

[12:11]  ⁷ tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.

[12:11]  ⁸ tn Heb “the palate.”

[12:11]  ⁹ tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i).

[19:2]  ¹⁰ tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”

[19:2]  ¹¹ tn The MT has דָּכָא (dakha’), “to crush” in the Piel. The LXX, however, has a more general word which means “to destroy.”

[19:2]  ¹² tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.”

[32:18]  ¹³ tn Heb “the spirit of my belly.”

[32:18]  ¹⁴ tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.

[34:3]  ¹⁶ tn Or “examines; tests; tries; discerns.”

[34:3]  ¹⁷ tn Or “palate”; the Hebrew term refers to the tongue or to the mouth in general.

[34:35]  ¹⁹ tn Adding “that” in the translation clarifies Elihu’s indirect citation of the wise individuals’ words.

[34:35]  ²⁰ tn The Hiphil infinitive construct is here functioning as a substantive. The word means “prudence; understanding.”

[38:2]  ²² tn The demonstrative pronoun is used here to emphasize the interrogative pronoun (see GKC 442 §136.c).

[38:2]  ²³ sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.”