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 15:4

15:4 But you even break off ¹¹  piety, ¹² 

and hinder ¹³  meditation ¹⁴  before God.

Job 17:14

17:14 If I cry ¹⁵  to corruption, ¹⁶  ‘You are my father,’

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

Job 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Job 8:6

8:6 if you become ¹⁷  pure ¹⁸  and upright, ¹⁹ 

even now he will rouse himself ²⁰  for you,

and will restore ²¹  your righteous abode. ²² 

Job 34:32-33

34:32 Teach me what I cannot see. ²³ 

If I have done evil, I will do so no more.’

34:33 Is it your opinion ²⁴  that God ²⁵  should recompense it,

because you reject this? ²⁶ 

But you must choose, and not I,

so tell us what you know.

Job 1:10

1:10 Have you ²⁷  not made a hedge ²⁸  around him and his household and all that he has on every side? You have blessed ²⁹  the work of his hands, and his livestock ³⁰  have increased ³¹  in the land.

[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.”

[15:4]  ¹⁰ 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]  ¹¹ tn Heb “fear,” “reverence.”

[15:4]  ¹² 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]  ¹³ 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]  ¹³ tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.

[17:14]  ¹⁴ 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.

[8:6]  ¹⁶ tn A verb form needs to be supplied here. Bildad is not saying to Job, “If you are pure [as you say you are].” Bildad is convinced that Job is a sinner. Therefore, “If you become pure” makes more sense here.

[8:6]  ¹⁷ tn Or “innocent” (i.e., acquitted).

[8:6]  ¹⁸ tn Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the LXX.

[8:6]  ¹⁹ tn The verb יָעִיר (ya’ir, “rouse, stir up”) is a strong anthropomorphism. The LXX has “he will answer your prayer” (which is probably only the LXX’s effort to avoid the anthropomorphism [D. J. A. Clines, Job (WBC), 198]). A reading of “watch over you” has been adopted because of parallel texts (see H. L. Ginsberg, “Two North Canaanite Letters from Ugarit,” BASOR 72 [1938]: 18-19; and H. N. Richardson, “A Ugaritic Letter of a King to His Mother,” JBL 66 [1947]: 321-24). Others suggest “his light will shine on you” or “he will bestow health on you.” But the idea of “awake” is common enough in the Bible to be retained here.

[8:6]  ²⁰ tn The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.”

[8:6]  ²¹ tn The construct נְוַת (nÿvat) is feminine; only the masculine occurs in Hebrew. But the meaning “abode of your righteousness” is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation “rightful habitation” would mean “the habitation that you deserve” – if you are righteous.

[34:32]  ¹⁹ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[34:33]  ²² tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ²³ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ²⁴ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

[1:10]  ²⁵ tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”

[1:10]  ²⁶ tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.

[1:10]  ²⁷ sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).

[1:10]  ²⁸ tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.

[1:10]  ²⁹ tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).