Job 9:18

9:18 He does not allow ¹  me to recover ²  my breath,

for he fills ³  me with bitterness.

Job 13:11

13:11 Would not his splendor ⁴  terrify ⁵  you

and the fear he inspires ⁶  fall on you?

Job 15:3

15:3 Does he argue ⁷  with useless ⁸  talk,

with words that have no value in them?

Job 15:6

15:6 Your own mouth condemns ⁹  you, not I;

your own lips testify against ¹⁰  you.

Job 17:2

17:2 Surely mockery ¹¹  is with me; ¹² 

my eyes must dwell on their hostility. ¹³ 

Job 20:17

20:17 He will not look on the streams, ¹⁴ 

the rivers, which are the torrents ¹⁵ 

of honey and butter. ¹⁶ 

Job 27:4

27:4 my ¹⁷  lips will not speak wickedness,

and my tongue will whisper ¹⁸  no deceit.

Job 28:12

No Price Can Buy Wisdom

28:12 “But wisdom – where can it be found?

Where is the place of understanding?

Job 30:27

30:27 My heart ¹⁹  is in turmoil ²⁰  unceasingly; ²¹ 

the days of my affliction confront me.

Job 36:22

36:22 Indeed, God is exalted in his power;

who is a teacher ²²  like him?

[9:18]  ¹ tn The verb נָתַן (natan) essentially means “to give”; but followed by the infinitive (without the ל [lamed] here) it means “to permit; to allow.”

[9:18]  ² tn The Hiphil of the verb means “to bring back”; with the object “my breath,” it means “get my breath” or simply “breathe.” The infinitive is here functioning as the object of the verb (see GKC 350 §114.m).

[9:18]  ³ sn The meaning of the word is “to satiate; to fill,” as in “drink to the full, be satisfied.” Job is satiated – in the negative sense – with bitterness. There is no room for more.

[13:11]  ⁴ sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, sÿ’eto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissa’un) in the last verse. They are both from the verb נָשַׂא (nasa’, “to lift up”).

[13:11]  ⁵ tn On this verb in the Piel, see 7:14.

[13:11]  ⁶ tn Heb “His dread”; the suffix is a subjective genitive.

[15:3]  ⁷ tn The infinitive absolute in this place is functioning either as an explanatory adverb or as a finite verb.

[15:3]  ⁸ tn The verb סָכַן (sakhan) means “to be useful, profitable.” It is found 5 times in the book with this meaning. The Hiphil of יָעַל (ya’al) has the same connotation. E. LipinÃski offers a new meaning on a second root, “incur danger” or “run risks” with words, but this does not fit the parallelism (FO 21 [1980]: 65-82).

[15:6]  ¹⁰ tn The Hiphil of this root means “declare wicked, guilty” (a declarative Hiphil), and so “condemns.”

[15:6]  ¹¹ tn The verb עָנָה (’anah) with the ל (lamed) preposition following it means “to testify against.” For Eliphaz, it is enough to listen to Job to condemn him.

[17:2]  ¹³ tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).

[17:2]  ¹⁴ tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”

[17:2]  ¹⁵ tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.

[20:17]  ¹⁶ tn The word פְּלַגּוֹת (pÿlaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.

[20:17]  ¹⁷ tn The construct nouns here have caused a certain amount of revision. It says “rivers of, torrents of.” The first has been emended by Klostermann to יִצְהָר (yitshar, “oil”) and connected to the first colon. Older editors argued for a נָהָר (nahar) that meant “oil” but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see GKC 422 §130.e). If the word “streams” in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be “He will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.” It is unusual, but workable.

[20:17]  ¹⁸ sn This word is often translated “curds.” It is curdled milk, possibly a type of butter.

[27:4]  ¹⁹ tn The verse begins with אִם (’im), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4.

[27:4]  ²⁰ tn The verb means “to utter; to mumble; to meditate.” The implication is that he will not communicate deceitful things, no matter how quiet or subtle.

[30:27]  ²² tn Heb “my loins,” “my bowels” (archaic), “my innermost being.” The latter option is reflected in the translation; some translations take the inner turmoil to be literal (NIV: “The churning inside me never stops”).

[30:27]  ²³ tn Heb “boils.”

[30:27]  ²⁴ tn The last clause reads “and they [it] are not quiet” or “do not cease.” The clause then serves adverbially for the sentence – “unceasingly.”

[36:22]  ²⁵ tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).