Job 9:8

9:8 he alone spreads out the heavens,

and treads ¹  on the waves of the sea; ² 

Job 11:8

11:8 It is higher ³  than the heavens – what can you do?

It is deeper than Sheol ⁴  – what can you know?

Job 22:14

22:14 Thick clouds are a veil for him, so he does not see us, ⁵ 

as he goes back and forth

in the vault ⁶  of heaven.’ ⁷ 

Job 26:13

26:13 By his breath ⁸  the skies became fair;

his hand pierced the fleeing serpent. ⁹ 

Job 35:5

35:5 Gaze at the heavens and see;

consider the clouds, which are higher than you! ¹⁰ 

Job 38:29

38:29 From whose womb does the ice emerge,

and the frost from the sky, ¹¹  who gives birth to it,

Job 38:33

38:33 Do you know the laws of the heavens,

or can you set up their rule over the earth?

Job 38:37

38:37 Who by wisdom can count the clouds,

and who can tip over ¹²  the water jars of heaven,

[9:8]  ¹ tn Or “marches forth.”

[9:8]  ² tn The reference is probably to the waves of the sea. This is the reading preserved in NIV and NAB, as well as by J. Crenshaw, “Wÿdorek `al-bamote ‘ares,” CBQ 34 (1972): 39-53. But many see here a reference to Canaanite mythology. The marginal note in the RSV has “the back of the sea dragon.” The view would also see in “sea” the Ugaritic god Yammu.

[11:8]  ³ tn The Hebrew says “heights of heaven, what can you do?” A. B. Davidson suggested this was an exclamation and should be left that way. But most commentators will repoint גָּבְהֵי שָׁמַיִם (govhe shamayim, “heights of heaven”) to גְּבֹהָה מִשָּׁמַיִם (gÿvohah mishamayim, “higher than the heavens”) to match the parallel expression. The LXX may have rearranged the text: “heaven is high.”

[11:8]  ⁴ tn Or “deeper than hell.” The word “Sheol” always poses problems for translation. Here because it is the opposite of heaven in this merism, “hell” would be a legitimate translation. It refers to the realm of the dead – the grave and beyond. The language is excessive; but the point is that God’s wisdom is immeasurable – and Job is powerless before it.

[22:14]  ⁵ tn Heb “and he does not see.” The implied object is “us.”

[22:14]  ⁶ sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.

[22:14]  ⁷ sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.

[26:13]  ⁷ tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.

[26:13]  ⁸ sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).

[35:5]  ⁹ tn The preposition is taken here as a comparative min (מִן). The line could also read “that are high above you.” This idea has appeared in the speech of Eliphaz (22:12), Zophar (11:7ff.), and even Job (9:8ff.).

[38:29]  ¹¹ tn Or “heavens.” The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

[38:37]  ¹³ tn The word actually means “to cause to lie down.”