Job 8:5

8:5 But ¹  if you will look ²  to God,

and make your supplication ³  to the Almighty,

Job 11:13

11:13 “As for you, ⁴  if you prove faithful, ⁵ 

and if ⁶  you stretch out your hands toward him, ⁷ 

Job 11:16

11:16 For you ⁸  will forget your trouble; ⁹ 

you will remember it

like water that ¹⁰  has flowed away.

Job 12:2

12:2 “Without a doubt you are the people, ¹¹ 

and wisdom will die with you. ¹² 

Job 13:4

13:4 But you, however, are inventors of lies; ¹³ 

all of you are worthless physicians! ¹⁴ 

Job 15:4

15:4 But you even break off ¹⁵  piety, ¹⁶ 

and hinder ¹⁷  meditation ¹⁸  before God.

Job 17:14

17:14 If I cry ¹⁹  to corruption, ²⁰  ‘You are my father,’

and to the worm, ‘My Mother,’ or ‘My sister,’

Job 27:12

27:12 If you yourselves have all seen this,

Why in the world ²¹  do you continue this meaningless talk? ²² 

Job 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

[8:5]  ¹ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ² tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ³ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[11:13]  ⁴ tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.

[11:13]  ⁵ tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.

[11:13]  ⁶ tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.

[11:13]  ⁷ sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.

[11:16]  ⁷ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

[11:16]  ⁸ sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

[11:16]  ⁹ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

[12:2]  ¹⁰ tn The expression “you are the people” is a way of saying that the friends hold the popular opinion – they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for “people.” Some have suggested “you are complete” (based on Arabic), “you are the strong one” (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: “you are the people with whom wisdom will die” (“Note on Job 12:2,” VT 25 [1975]: 670-71).

[12:2]  ¹¹ sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.

[13:4]  ¹³ tn The טֹפְלֵי־שָׁקֶר (tofÿle shaqer) are “plasterers of lies” (Ps 119:69). The verb means “to coat, smear, plaster.” The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with “false physicians.”

[13:4]  ¹⁴ tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him – but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29.

[15:4]  ¹⁶ tn The word פָּרַר (parar) in the Hiphil means “to annul; to frustrate; to destroy; to break,” and this fits the line quite well. The NEB reflects G. R. Driver’s suggestion of an Arabic cognate meaning “to expel; to banish” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 77).

[15:4]  ¹⁷ tn Heb “fear,” “reverence.”

[15:4]  ¹⁸ tn The word גָּרַע (gara’) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because they dissuade people from seeking God.

[15:4]  ¹⁹ tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him.

[17:14]  ¹⁹ tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.

[17:14]  ²⁰ tn The word שַׁחַת (shakhat) may be the word “corruption” from a root שָׁחַת (shakhat, “to destroy”) or a word “pit” from שׁוּחַ (shuakh, “to sink down”). The same problem surfaces in Ps 16:10, where it is parallel to “Sheol.” E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning “corruption.” But many commentators here take it to mean “the grave” in harmony with “Sheol.” But in this verse “worms” would suggest “corruption” is better.

[27:12]  ²² tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).

[27:12]  ²³ tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”