3:7 Indeed, 1 let that night be barren; 2
let no shout of joy 3 penetrate 4 it!
8:19 Indeed, this is the joy of his way, 5
and out of the earth 6 others spring up. 7
13:1 “Indeed, my eyes have seen all this, 9
my ears have heard and understood it.
19:5 If indeed 10 you would exalt yourselves 11 above me
and plead my disgrace against me, 12
23:16 Indeed, God has made my heart faint; 13
the Almighty has terrified me.
33:8 “Indeed, you have said in my hearing 14
(I heard the sound of the words!):
33:29 “Indeed, God does all these things,
twice, three times, in his dealings 16 with a person,
34:12 Indeed, in truth, God does not act wickedly,
and the Almighty does not pervert justice.
36:22 Indeed, God is exalted in his power;
who is a teacher 17 like him?
1 tn The particle הִנֵּה (hinneh, “behold”) in this sentence focuses the reader’s attention on the statement to follow.
2 tn The word גַּלְמוּד (galmud) probably has here the idea of “barren” rather than “solitary.” See the parallelism in Isa 49:21. In Job it seems to carry the idea of “barren” in 15:34, and “gloomy” in 30:3. Barrenness can lead to gloom.
3 tn The word is from רָנַן (ranan, “to give a ringing cry” or “shout of joy”). The sound is loud and shrill.
4 tn The verb is simply בּוֹא (bo’, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day.
5 tn This line is difficult. If the MT stands as it is, the expression must be ironic. It would be saying that the joy (all the security and prosperity) of its way (its life) is short-lived – that is the way its joy goes. Most commentators are not satisfied with this. Dhorme, for one, changes מְשׂוֹשׂ (mÿsos, “joy”) to מְסוֹס (mÿsos, “rotting”), and gets “behold him lie rotting on the path.” The sibilants can interchange this way. But Dhorme thinks the MT was written the way it was because the word was thought to be “joy,” when it should have been the other way. The word “way” then becomes an accusative of place. The suggestion is rather compelling and would certainly fit the context. The difficulty is that a root סוּס (sus, “to rot”) has to be proposed. E. Dhorme does this by drawing on Arabic sas, “to be eaten by moths or worms,” thus “worm-eaten; decaying; rotting.” Cf. NIV “its life withers away”; also NAB “there he lies rotting beside the road.”
6 tn Heb “dust.”
7 sn As with the tree, so with the godless man – his place will soon be taken by another.
8 sn Chapter 13 records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).
9 tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”
10 tn The introductory particles repeat אָמְנָם (’amnam, “indeed”) but now with אִם (’im, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.
11 tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does).
12 sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.
13 tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.
14 tn Heb “in my ears.”
15 sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.
16 tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.
17 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).