Job 9:10

9:10 he does great and unsearchable things, ¹ 

and wonderful things without number.

Job 5:9

5:9 He does ²  great and unsearchable ³  things,

marvelous things without ⁴  number; ⁵ 

Job 6:13

6:13 Is ⁶  not my power to help myself nothing,

and has not every resource ⁷  been driven from me?

Job 20:21

20:21 “Nothing is left for him to devour; ⁸ 

that is why his prosperity does not last. ⁹ 

Job 33:33

33:33 If not, you listen to me;

be silent, and I will teach you wisdom.”

Job 34:22

34:22 There is no darkness, and no deep darkness,

where evildoers can hide themselves. ¹⁰ 

Job 41:33

41:33 The likes of it is not on earth,

a creature ¹¹  without fear.

Job 21:33

21:33 The clods of the torrent valley ¹²  are sweet to him;

behind him everybody follows in procession,

and before him goes a countless throng.

Job 28:14

28:14 The deep ¹³  says, ‘It is not with ¹⁴  me.’

And the sea says, ‘It is not with me.’

Job 32:5

32:5 But when Elihu saw ¹⁵  that the three men had no further reply, ¹⁶  he became very angry.

Job 32:12

32:12 Now I was paying you close attention, ¹⁷ 

yet ¹⁸  there was no one proving Job wrong, ¹⁹ 

not one of you was answering his statements!

Job 35:15

35:15 And further, ²⁰  when you say

that his anger does not punish, ²¹ 

and that he does not know transgression! ²² 

Job 12:3

12:3 I also have understanding ²³  as well as you;

I am not inferior to you. ²⁴ 

Who does not know such things as these? ²⁵ 

Job 1:8

1:8 So the Lord said to Satan, “Have you considered ²⁶  my servant Job? There ²⁷  is no one like him on the earth, a pure and upright man, one who fears God and turns away ²⁸  from evil.”

Job 2:3

2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly ²⁹  to his integrity, ³⁰  so that ³¹  you stirred me up to destroy him ³²  without reason.” ³³ 

[9:10]  ¹ tn Only slight differences exist between this verse and 5:9 which employs the simple ו (vav) conjunction before אֵין (’eyn) in the first colon and omits the ו (vav) conjunction before נִפְלָאוֹת (nifla’ot, “wonderful things”) in the second colon.

[5:9]  ² tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.

[5:9]  ³ tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”

[5:9]  ⁴ tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).

[5:9]  ⁵ sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.

[6:13]  ³ tn For the use of the particle אִם (’im) in this kind of interrogative clause, see GKC 475 §150.g, note.

[6:13]  ⁴ tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.

[20:21]  ⁴ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

[20:21]  ⁵ sn The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.

[34:22]  ⁵ tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.”

[41:33]  ⁶ tn Heb “one who was made.”

[21:33]  ⁷ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

[28:14]  ⁸ sn The תְּהוֹם (tÿhom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction – but they are not the places that wisdom resides.

[28:14]  ⁹ tn The בּ (bet) preposition is taken here to mean “with” in the light of the parallel preposition.

[32:5]  ⁹ tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.

[32:5]  ¹⁰ tn Heb “that there was no reply in the mouth of the three men.”

[32:12]  ¹⁰ tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”

[32:12]  ¹¹ tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.

[32:12]  ¹² tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.

[35:15]  ¹¹ tn The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).

[35:15]  ¹² tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).

[35:15]  ¹³ tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”

[12:3]  ¹² tn The word is literally “heart,” meaning a mind or understanding.

[12:3]  ¹³ tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding.

[12:3]  ¹⁴ tn Heb “With whom are not such things as these?” The point is that everyone knows the things that these friends have been saying – they are commonplace.

[1:8]  ¹³ tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).

[1:8]  ¹⁴ tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”

[1:8]  ¹⁵ tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.

[2:3]  ¹⁴ tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.

[2:3]  ¹⁵ tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.

[2:3]  ¹⁶ tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).

[2:3]  ¹⁷ tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.

[2:3]  ¹⁸ sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.