Job 42:14

42:14 The first daughter he named Jemimah, ¹  the second Keziah, ²  and the third Keren-Happuch. ³ 

Job 15:7

15:7 “Were you the first man ever born?

Were you brought forth before the hills?

Job 40:19

40:19 It ranks first among the works of God, ⁴ 

the One who made it

has furnished it with a sword. ⁵ 

Job 41:11

41:11 (Who has confronted ⁶  me that I should repay? ⁷ 

Everything under heaven belongs to me!) ⁸ 

Job 20:4

20:4 “Surely you know ⁹  that it has been from old,

ever since humankind was placed ¹⁰  on the earth,

Job 3:9

3:9 Let its morning stars ¹¹  be darkened;

let it wait ¹²  for daylight but find none, ¹³ 

nor let it see the first rays ¹⁴  of dawn,

Job 42:12

42:12 So the Lord blessed the second part of Job’s life more than the first. He had 14,000 sheep, 6,000 camels, 1,000 yoke of oxen, and 1,000 female donkeys.

Job 15:11

15:11 Are God’s consolations ¹⁵  too trivial for you; ¹⁶ 

or a word spoken ¹⁷  in gentleness to you?

Job 33:14

Elihu Disagrees With Job’s View of God

33:14 “For God speaks, the first time in one way,

the second time in another,

though a person does not perceive ¹⁸  it.

[42:14]  ¹ sn The Hebrew name Jemimah means “dove.”

[42:14]  ² sn The Hebrew name Keziah means “cassia.”

[42:14]  ³ sn The Hebrew name Keren-Happuch means “horn of eye-paint.”

[40:19]  ⁴ tn Heb “the ways of God.”

[40:19]  ⁵ tc The literal reading of the MT is “let the one who made him draw near [with] his sword.” The sword is apparently a reference to the teeth or tusks of the animal, which cut vegetation like a sword. But the idea of a weapon is easier to see, and so the people who favor the mythological background see here a reference to God’s slaying the Beast. There are again many suggestions on how to read the line. The RV probably has the safest: “He that made him has furnished him with his sword” (the sword being a reference to the sharp tusks with which he can attack).

[41:11]  ⁷ tn The verb קָדַם (qadam) means “to come to meet; to come before; to confront” to the face.

[41:11]  ⁸ 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]  ⁹ 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.

[20:4]  ¹⁰ tn The MT has “Do you not know?” The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 §150.e).

[20:4]  ¹¹ tn Heb “from the putting of man on earth.” The infinitive is the object of the preposition, which is here temporal. If “man” is taken as the subjective genitive, then the verb would be given a passive translation. Here “man” is a generic, referring to “mankind” or “the human race.”

[3:9]  ¹³ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

[3:9]  ¹⁴ tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

[3:9]  ¹⁵ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

[3:9]  ¹⁶ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

[15:11]  ¹⁶ sn The word תַּנְחֻמוֹת (tankhumot) occurs here and only in Job 21:34. The words of comfort and consolation that they have been offering to Job are here said to be “of God.” But Job will call them miserable comforters (16:2).

[15:11]  ¹⁷ tn The formula “is it too little for you” or “is it too slight a matter for you” is also found in Isa 7:13 (see GKC 430 §133.c).

[15:11]  ¹⁸ tn The word “spoken” is not in the Hebrew text, but has been supplied in the translation.

[33:14]  ¹⁹ tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.