33:14 “For God speaks, the first time in one way,
the second time in another,
though a person does not perceive 1 it.
33:15 In a dream, a night vision,
when deep sleep falls on people
as they sleep in their beds.
and terrifies them with warnings, 3
and to cover a person’s pride. 5
his very life from crossing over 7 the river.
and with the continual strife of his bones, 9
33:20 so that his life loathes food,
and his soul rejects appetizing fare. 10
33:21 His flesh wastes away from sight,
and his bones, which were not seen,
are easily visible. 11
and his life to the messengers of death. 13
33:23 If there is an angel beside him,
one mediator 14 out of a thousand,
to tell a person what constitutes his uprightness; 15
‘Spare 18 him from going down
to the place of corruption,
I have found a ransom for him,’ 19
he returns to the days of his youthful vigor. 21
he sees God’s face 23 with rejoicing,
‘I have sinned and falsified what is right,
but I was not punished according to what I deserved. 28
from going down to the place of corruption,
and my life sees the light!’
33:29 “Indeed, God does all these things,
twice, three times, in his dealings 31 with a person,
33:30 to turn back his life from the place of corruption,
that he may be enlightened with the light of life.
1 tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 : 175). The verse is saying that God does speak to man.
3 tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.
4 tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”
5 tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.
7 tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 : 43; and Svi Rin, BZ 7 : 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.
8 tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.
9 tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.
10 tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.
11 tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.
12 tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”
13 tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).
14 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
15 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.
16 tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
17 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
18 tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
20 tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.
21 tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.
22 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
23 tn Heb “his face”; the referent (God) has been specified in the translation for clarity.
sn This is usually taken to mean that as a worshiper this individual comes into the presence of the
24 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
25 tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
26 tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 : 275).
27 tn Heb “to men.”
28 tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”
31 tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.