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Job 5:1

Context

5:1 “Call now! 1  Is there anyone who will answer you? 2 

To which of the holy ones 3  will you turn? 4 

Job 6:30

Context

6:30 Is there any falsehood 5  on my lips?

Can my mouth 6  not discern evil things? 7 

Job 9:33

Context

9:33 Nor is there an arbiter 8  between us,

who 9  might lay 10  his hand on us both, 11 

Job 11:18

Context

11:18 And you will be secure, because there is hope;

you will be protected 12 

and will take your rest in safety.

Job 25:3

Context

25:3 Can his armies be numbered? 13 

On whom does his light 14  not rise?

Job 28:1

Context

III. Job’s Search for Wisdom (28:1-28)

No Known Road to Wisdom 15 

28:1 “Surely 16  there is a mine 17  for silver,

and a place where gold is refined. 18 

Job 33:32

Context

33:32 If you have any words, 19  reply to me;

speak, for I want to justify you. 20 

Job 38:28

Context

38:28 Does the rain have a father,

or who has fathered the drops of the dew?

Job 6:6

Context

6:6 Can food that is tasteless 21  be eaten without salt?

Or is there any taste in the white 22  of an egg?

Job 14:7

Context
The Inevitability of Death

14:7 “But there is hope for 23  a tree: 24 

If it is cut down, it will sprout again,

and its new shoots will not fail.

Job 33:23

Context

33:23 If there is an angel beside him,

one mediator 25  out of a thousand,

to tell a person what constitutes his uprightness; 26 

Job 16:4

Context

16:4 I also could speak 27  like you,

if 28  you were in my place;

I could pile up 29  words against you

and I could shake my head at you. 30 

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[5:1]  1 tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.

[5:1]  2 tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”

[5:1]  3 tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”

[5:1]  4 sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.

[6:30]  5 tn The word עַוְלָה (’avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.

[6:30]  6 tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks.

[6:30]  7 tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?”

[9:33]  9 tn The participle מוֹכִיחַ (mokhiakh) is the “arbiter” or “mediator.” The word comes from the verb יָכַח (yakhakh, “decide, judge”), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18).

[9:33]  10 tn The relative pronoun is understood in this clause.

[9:33]  11 tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 §109.i).

[9:33]  12 sn The idiom of “lay his hand on the two of us” may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.

[11:18]  13 tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

[25:3]  17 tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!

[25:3]  18 tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (’orÿvo) instead of אוֹרֵהוּ (’orehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.

[28:1]  21 sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28).

[28:1]  22 tn The poem opens with כִּי (ki). Some commentators think this should have been “for,” and that the poem once stood in another setting. But there are places in the Bible where this word occurs with the sense of “surely” and no other meaning (cf. Gen 18:20).

[28:1]  23 tn The word מוֹצָא (motsa’, from יָצָא [yatsa’, “go out”]) is the word for “mine,” or more simply, “source.” Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for “shine” and translated the MT as “smelter.” But that is going too far. P. Joüon suggested “place of finding,” reading מִמְצָא (mimtsa’) for מוֹצָא (motsa’; see Bib 11 [1930]: 323).

[28:1]  24 tn The verb יָזֹקּוּ (yazoqqu) translated “refined,” comes from זָקַק (zaqaq), a word that basically means “to blow.” From the meaning “to blow; to distend; to inflate” derives the meaning for refining.

[33:32]  25 tn Heb “if there are words.”

[33:32]  26 tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”

[6:6]  29 tn Heb “a tasteless thing”; the word “food” is supplied from the context.

[6:6]  30 tn Some commentators are not satisfied with the translation “white of an egg”; they prefer something connected to “slime of purslane” (H. H. Rowley, Job [NCBC], 59; cf. NRSV “juice of mallows”). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning “white of the egg” comes from the rabbinic interpretation of “slime of the yolk.” Others carry the idea further and interpret it to mean “saliva of dreams” or after the LXX “in dream words.” H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.

[14:7]  33 tn The genitive after the construct is one of advantage – it is hope for the tree.

[14:7]  34 sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?

[33:23]  37 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

[33:23]  38 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

[16:4]  41 tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.

[16:4]  42 tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).

[16:4]  43 tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).

[16:4]  44 sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).



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