3:13 For now 1 I would be lying down
and 2 would be quiet, 3
I would be asleep and then at peace 4
4:5 But now the same thing 5 comes to you,
and you are discouraged; 6
it strikes you,
and you are terrified. 7
5:1 “Call now! 8 Is there anyone who will answer you? 9
To which of the holy ones 10 will you turn? 11
6:21 For now 12 you have become like these streams that are no help; 13
you see a terror, 14 and are afraid.
8:6 if you become 15 pure 16 and upright, 17
even now he will rouse himself 18 for you,
and will restore 19 your righteous abode. 20
17:10 “But turn, all of you, 21 and come 22 now! 23
I will not find a wise man among you.
33:12 Now in this, you are not right – I answer you, 24
for God is greater than a human being. 25
36:17 But now you are preoccupied with the judgment due the wicked,
judgment and justice take hold of you.
40:15 “Look now at Behemoth, 27 which I made as 28 I made you;
it eats grass like the ox.
42:5 I had heard of you by the hearing of the ear,
but now my eye has seen you. 29
1 tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.
2 tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”
3 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).
4 tn The last part uses the impersonal verb “it would be at rest for me.”
5 tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped.
6 tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t).
7 tn This final verb in the verse is vivid; it means “to terrify, dismay” (here the Niphal preterite). Job will go on to speak about all the terrors that come on him.
8 tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.
sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.
9 tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”
10 tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”
11 sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.
12 tn There is a textual problem in this line, an issue of Kethib-Qere. Some read the form with the Qere as the preposition with a suffix referring to “the river,” with the idea “you are like it.” Others would read the form with the Kethib as the negative “not,” meaning “for now you are nothing.” The LXX and the Syriac read the word as “to me.” RSV follows this and changes כִּי (ki, “for”) to כֵּן (ken, “thus”). However, such an emendation is unnecessary since כִּי (ki) itself can be legitimately employed as an emphatic particle. In that case, the translation would be, “Indeed, now you are” in the sense of “At this time you certainly are behaving like those streams.” The simplest reading is “for now you have become [like] it.” The meaning seems clear enough in the context that the friends, like the river, proved to be of no use. But D. J. A. Clines (Job [WBC], 161) points out that the difficulty with this is that all references so far to the rivers have been in the plural.
13 tn The perfect of הָיָה (hayah) could be translated as either “are” or “have been” rather than “have become” (cf. Joüon 2:373 §113.p with regard to stative verbs). “Like it” refers to the intermittent stream which promises water but does not deliver. The LXX has a paraphrase: “But you also have come to me without pity.”
14 tn The word חֲתַת (khatat) is a hapax legomenon. The word חַת (khat) means “terror” in 41:25. The construct form חִתַּת (khittat) is found in Gen 35:5; and חִתִּית (khittit) is found in Ezek 26:17, 32:23). The Akkadian cognate means “terror.” It probably means that in Job’s suffering they recognized some dreaded thing from God and were afraid to speak any sympathy toward him.
15 tn A verb form needs to be supplied here. Bildad is not saying to Job, “If you are pure [as you say you are].” Bildad is convinced that Job is a sinner. Therefore, “If you become pure” makes more sense here.
16 tn Or “innocent” (i.e., acquitted).
17 tn Many commentators delete this colon as a moralizing gloss on v. 5; but the phrase makes good sense, and simply serves as another condition. Besides, the expression is in the LXX.
18 tn The verb יָעִיר (ya’ir, “rouse, stir up”) is a strong anthropomorphism. The LXX has “he will answer your prayer” (which is probably only the LXX’s effort to avoid the anthropomorphism [D. J. A. Clines, Job (WBC), 198]). A reading of “watch over you” has been adopted because of parallel texts (see H. L. Ginsberg, “Two North Canaanite Letters from Ugarit,” BASOR 72 [1938]: 18-19; and H. N. Richardson, “A Ugaritic Letter of a King to His Mother,” JBL 66 [1947]: 321-24). Others suggest “his light will shine on you” or “he will bestow health on you.” But the idea of “awake” is common enough in the Bible to be retained here.
19 tn The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.”
20 tn The construct נְוַת (nÿvat) is feminine; only the masculine occurs in Hebrew. But the meaning “abode of your righteousness” is clear enough. The righteousness of Job is pictured as inhabiting an estate, or it pictures the place where Job lives as a righteous man. A translation “rightful habitation” would mean “the habitation that you deserve” – if you are righteous.
21 tn The form says “all of them.” Several editors would change it to “all of you,” but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 §135.r).
22 tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.”
23 tn Instead of the exact correspondence between coordinate verbs, other combinations occur – here we have a jussive and an imperative (see GKC 386 §120.e).
24 tn The meaning of this verb is “this is my answer to you.”
25 tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.
26 sn The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, NIDOTTE, 2:780; H. M. Morris, The Remarkable Record of Job, 115-22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.
27 sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.
28 tn Heb “with you.” The meaning could be temporal (“when I made you”) – perhaps a reference to the sixth day of creation (Gen 1:24).
29 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.