2:4 But 1 Satan answered the Lord, “Skin for 2 skin! 3 Indeed, a man will give up 4 all that he has to save his life! 5
5:4 His children are far 6 from safety,
and they are crushed 7 at the place where judgment is rendered, 8
nor is there anyone to deliver them. 9
5:5 The hungry 10 eat up his harvest, 11
and take it even from behind the thorns, 12
and the thirsty 13 swallow up 14 their fortune. 15
8:15 He leans against his house but it does not hold up, 16
he takes hold 17 of it but it does not stand.
15:20 All his days 18 the wicked man suffers torment, 19
throughout the number of the years
that 20 are stored up for the tyrant. 21
15:30 He will not escape the darkness; 22
a flame will wither his shoots
and he will depart
by the breath of God’s mouth. 23
16:12 I was in peace, and he has shattered me. 24
He has seized me by the neck and crushed me. 25
He has made me his target;
21:17 “How often 26 is the lamp of the wicked extinguished?
How often does their 27 misfortune come upon them?
How often does God apportion pain 28 to them 29 in his anger?
21:19 You may say, 30 ‘God stores up a man’s 31 punishment for his children!’ 32
Instead let him repay 33 the man himself 34
so that 35 he may know it!
21:30 that the evil man is spared
from the day of his misfortune,
that he is delivered 36
from the day of God’s wrath?
24:15 And the eye of the adulterer watches for the twilight,
thinking, 37 ‘No eye can see me,’
and covers his face with a mask.
29:25 I chose 38 the way for them 39
and sat as their chief; 40
I lived like a king among his troops;
I was like one who comforts mourners. 41
32:12 Now I was paying you close attention, 42
yet 43 there was no one proving Job wrong, 44
not one of you was answering his statements!
33:23 If there is an angel beside him,
one mediator 45 out of a thousand,
to tell a person what constitutes his uprightness; 46
33:26 He entreats God, and God 47 delights in him,
he sees God’s face 48 with rejoicing,
and God 49 restores to him his righteousness. 50
34:11 For he repays a person for his work, 51
and according to the conduct of a person,
he causes the consequences to find him. 52
34:19 who shows no partiality to princes,
and does not take note of 53 the rich more than the poor,
because all of them are the work of his hands?
36:7 He does not take his eyes 54 off the righteous;
but with kings on the throne
he seats the righteous 55 and exalts them forever. 56
37:12 The clouds 57 go round in circles,
wheeling about according to his plans,
to carry out 58 all that he commands them
over the face of the whole inhabited world.
37:13 Whether it is for punishment 59 for his land,
or whether it is for mercy,
he causes it to find its mark. 60
42:10 So the Lord 61 restored what Job had lost 62 after he prayed for his friends, 63 and the Lord doubled 64 all that had belonged to Job.
1 tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
2 tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
3 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
4 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
5 tn Heb “Indeed, all that a man has he will give for his life.”
6 tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.
7 tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.
8 tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.
9 tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”
10 sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.
11 tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.
12 tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.
13 tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).
14 tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.
15 tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.
16 tn The verb עָמַד (’amad, “to stand”) is almost synonymous with the parallel קוּם (qum, “to rise; to stand”). The distinction is that the former means “to remain standing” (so it is translated here “hold up”), and the latter “rise, stand up.”
17 sn The idea is that he grabs hold of the house, not to hold it up, but to hold himself up or support himself. But it cannot support him. This idea applies to both the spider’s web and the false security of the pagan.
18 tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a).
19 tn The Hebrew term מִתְחוֹלֵל (mitkholel) is a Hitpolel participle from חִיל (khil, “to tremble”). It carries the idea of “torment oneself,” or “be tormented.” Some have changed the letter ח (khet) for a letter ה (he), and obtained the meaning “shows himself mad.” Theodotion has “is mad.” Syriac (“behave arrogantly,” apparently confusing Hebrew חול with חלל; Heidi M. Szpek, Translation Technique in the Peshitta to Job [SBLDS], 277), Symmachus, and Vulgate have “boasts himself.” But the reading of the MT is preferable.
20 tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.”
21 tn This has been translated with the idea of “oppressor” in Job 6:23; 27:13.
22 tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).
23 tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yÿso’ar, from סָעַר [sa’ar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62).
24 tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.
25 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”
26 tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.
27 tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.
28 tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”
29 tn The phrase “to them” is understood and thus is supplied in the translation for clarification.
30 tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).
31 tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”
32 tn Heb “his sons.”
33 tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.
34 tn The text simply has “let him repay [to] him.”
35 tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”
36 tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.
37 tn Heb “saying.”
38 tn All of these imperfects describe what Job used to do, and so they all fit the category of customary imperfect.
39 tn Heb “their way.”
40 tn The text simply has “and I sat [as their] head.” The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.
41 tc Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” (ZAW 20 [1900]: 163). The two key words in the MT are אֲבֵלִים יְנַחֵם (’avelim yÿnakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (’ovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.
42 tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”
43 tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.
44 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.
45 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).
46 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.
47 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
48 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
49 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
50 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).
51 tn Heb “for the work of man, he [= God] repays him.”
52 tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions.
53 tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).
54 tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.
55 tn Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.
56 tn Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. GKC 328 §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. GKC 326 §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout – they are not only protected, but are exalted.
57 tn The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.
58 tn Heb “that it may do.”
59 tn Heb “rod,” i.e., a rod used for punishment.
60 tn This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject – let him find what it is for, i.e., the fate appropriate for him.
61 tn The paragraph begins with the disjunctive vav, “Now as for the
62 sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff.
63 tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration – to pray for them.
64 tn The construction uses the verb “and he added” with the word “repeat” (or “twice”).