Job 7:10

7:10 He returns no more to his house,

nor does his place of residence ¹  know him ²  any more.

Job 20:9

20:9 People ³  who had seen him will not see him again,

and the place where he was

will recognize him no longer.

Job 27:3

27:3 for while ⁴  my spirit ⁵  is still in me,

and the breath from God is in my nostrils,

Job 32:15

Job’s Friends Failed to Answer ⁶ 

32:15 “They are dismayed ⁷  and cannot answer any more;

they have nothing left to say. ⁸ 

Job 36:2

36:2 “Be patient ⁹  with me a little longer

and I will instruct you,

for I still have words to speak on God’s behalf. ¹⁰ 

Job 6:10

6:10 Then I would yet have my comfort, ¹¹ 

then ¹²  I would rejoice, ¹³ 

in spite of pitiless pain, ¹⁴ 

for ¹⁵  I have not concealed the words ¹⁶  of the Holy One. ¹⁷ 

Job 6:29

6:29 Relent, ¹⁸  let there be no falsehood; ¹⁹ 

reconsider, ²⁰  for my righteousness is intact! ²¹ 

Job 24:20

24:20 The womb ²²  forgets him,

the worm feasts on him,

no longer will he be remembered.

Like a tree, wickedness will be broken down.

Job 32:16

32:16 And I have waited. ²³  But because they do not speak,

because they stand there and answer no more,

Job 34:23

34:23 For he does not still consider a person, ²⁴ 

that he should come before God in judgment.

Job 1:16-17

1:16 While this one was still speaking, ²⁵  another messenger arrived ²⁶  and said, “The fire of God ²⁷  has fallen from heaven ²⁸  and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”

1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans ²⁹  formed three bands and made a raid ³⁰  on the camels and carried them all away, and they killed the servants with the sword! ³¹  And I – only I alone – escaped to tell you!”

[7:10]  ¹ tn M. Dahood suggests the meaning is the same as “his abode” (“Hebrew-Ugaritic Lexicography V,” Bib 48 [1967]: 421-38).

[7:10]  ² tn The verb means “to recognize” by seeing. “His place,” the place where he was living, is the subject of the verb. This personification is intended simply to say that the place where he lived will not have him any more. The line is very similar to Ps 103:16b – when the wind blows the flower away, its place knows it no more.

[20:9]  ³ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

[27:3]  ⁵ tn The adverb עוֹד (’od) was originally a noun, and so here it could be rendered “all the existence of my spirit.” The word comes between the noun in construct and its actual genitive (see GKC 415 §128.e).

[27:3]  ⁶ tn The word נְשָׁמָה (nÿshamah) is the “breath” that was breathed into Adam in Gen 2:7. Its usage includes the animating breath, the spiritual understanding, and the functioning conscience – so the whole spirit of the person. The other word in this verse, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context. Here, since it talks about the nostrils, it should be translated “breath.”

[32:15]  ⁷ sn Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.

[32:15]  ⁸ tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”

[32:15]  ⁹ tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.

[36:2]  ⁹ tn The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in Syriac it means “to wait.” This section of the book of Job will have a few Aramaic words.

[36:2]  ¹⁰ tn The Hebrew text simply has “for yet for God words.”

[6:10]  ¹¹ tn Heb “and it will/may be yet my comfort.” The comfort or consolation that he seeks, that he wishes for, is death. The next colon in the verse simply intensifies this thought, for he affirms if that should happen he would rejoice, in spite of what death involves. The LXX, apparently confusing letters (reading עִיר [’ir, “city”] instead of עוֹד [’od, “yet”], which then led to the mistake in the next colon, חֵילָה [khelah, “its wall”] for חִילָה [khilah, “suffering”]), has “Let the grave be my city, upon the walls of which I have leaped.”

[6:10]  ¹² tn In the apodosis of conditional clauses (which must be supplied from the context preceding), the cohortative expresses the consequence (see GKC 320 §108.d).

[6:10]  ¹³ tn The Piel verb סִלֵּד (silled) is a hapax legomenon. BDB 698 s.v. סָלַד gives the meaning “to spring [i.e., jump] for joy,” which would certainly fit the passage. Others have emended the text, but unnecessarily. The LXX “I jumped” and Targum Job’s “exult” support the sense in the dictionaries, although the jumping is for joy and not over a wall (as the LXX has). D. J. A. Clines (Job [WBC], 159) follows Driver in thinking this is untenable, choosing a meaning “recoiled in pain” for the line.

[6:10]  ¹⁴ tn The word חִילָה (khilah) also occurs only here, but is connected to the verb חִיל / חוּל (khil / khul, “to writhe in pain”). E. Dhorme says that by extension the meaning denotes the cause of this trembling or writhing – terrifying pain. The final clause, לֹא יַחְמוֹל (lo’ yakhmol, “it has no pity”), serves as a kind of epithet, modifying “pain” in general. If that pain has no pity or compassion, it is a ruthless pain (E. Dhorme, Job, 82).

[6:10]  ¹⁵ tn The כִּי (ki, “for”) functions here to explain “my comfort” in the first colon; the second colon simply strengthens the first.

[6:10]  ¹⁶ sn The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these – he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan.

[6:10]  ¹⁷ tn Several commentators delete the colon as having no meaning in the verse, and because (in their view) it is probably the addition of an interpolator who wants to make Job sound more pious. But Job is at least consoling himself that he is innocent, and at the most anticipating a worth-while afterlife (see H. H. Rowley, Job [NCBC], 60).

[6:29]  ¹³ tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”

[6:29]  ¹⁴ tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.

[6:29]  ¹⁵ tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.

[6:29]  ¹⁶ tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.

[24:20]  ¹⁵ tn Here “womb” is synecdoche, representing one’s mother.

[32:16]  ¹⁷ tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.

[34:23]  ¹⁹ tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (’od, “yet, still”) has been replaced with מוֹעֵד (mo’ed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment.

[1:16]  ²¹ tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).

[1:16]  ²² tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.

[1:16]  ²³ sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.

[1:16]  ²⁴ tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.

[1:17]  ²³ sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”

[1:17]  ²⁴ tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.

[1:17]  ²⁵ tn Heb “with the edge/mouth of the sword.”