Job 8:12

8:12 While they are still beginning to flower ¹ 

and not ripe for cutting, ² 

they can wither away ³ 

faster ⁴  than any grass! ⁵ 

Job 20:9

20:9 People ⁶  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 ⁷  my spirit ⁸  is still in me,

and the breath from God is in my nostrils,

Job 32:15

Job’s Friends Failed to Answer ⁹ 

32:15 “They are dismayed ¹⁰  and cannot answer any more;

they have nothing left to say. ¹¹ 

Job 36:2

36:2 “Be patient ¹²  with me a little longer

and I will instruct you,

for I still have words to speak on God’s behalf. ¹³ 

[8:12]  ¹ tn The word has been traditionally translated “greenness” (so KJV, ASV), but some modern commentators argue for “in flower.” The word is found only in Song 6:11 (where it may be translated “blossoms”). From the same root is אָבִיב (’aviv, “fresh young ears of barley”). Here the word refers to the plant that is still in its early stages of flowering. It should not be translated to suggest the plant is flowering (cf. NRSV), but translating as if the plant is green (so NASB) is also problematic.

[8:12]  ² sn The idea is that as the plant begins to flower, but before it is to be cut down, there is no sign of withering or decay in it. But if the water is withdrawn, it will wither sooner than any other herb. The point Bildad will make of this is that when people rebel against God and his grace is withheld, they perish more swiftly than the water reed.

[8:12]  ³ tn The imperfect verb here is the modal use of potential, “can wither away” if the water is not there.

[8:12]  ⁴ tn Heb “before.”

[8:12]  ⁵ tn The LXX interprets the line: “does not any herb wither before it has received moisture?”

[20:9]  ⁶ 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]  ¹¹ 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]  ¹² 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.

[36:2]  ²¹ 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]  ²² tn The Hebrew text simply has “for yet for God words.”