4:4 Your words have supported 1 those
who stumbled, 2
and you have strengthened the knees
that gave way. 3
6:22 “Have I 4 ever said, 5 ‘Give me something,
and from your fortune 6 make gifts 7 in my favor’?
6:25 How painful 8 are honest words!
But 9 what does your reproof 10 prove? 11
6:27 Yes, you would gamble 12 for the fatherless,
and auction off 13 your friend.
8:4 If 14 your children sinned against him,
he gave them over 15 to the penalty 16 of their sin.
8:5 But 17 if you will look 18 to God,
and make your supplication 19 to the Almighty,
10:8 “Your hands have shaped 20 me and made me,
but 21 now you destroy me completely. 22
10:12 You gave me 23 life and favor, 24
and your intervention 25 watched over my spirit.
10:13 “But these things 26 you have concealed in your heart;
I know that this 27 is with you: 28
11:4 For you have said, ‘My teaching 29 is flawless,
and I am pure in your sight.’
11:13 “As for you, 30 if you prove faithful, 31
and if 32 you stretch out your hands toward him, 33
11:16 For you 34 will forget your trouble; 35
you will remember it
like water that 36 has flowed away.
13:17 Listen carefully 37 to my words;
let your ears be attentive to my explanation. 38
16:3 Will 39 there be an end to your 40 windy words? 41
Or what provokes 42 you that you answer? 43
18:3 Why should we be regarded as beasts,
and considered stupid 44 in your sight?
19:2 “How long will you torment me 45
and crush 46 me with your words? 47
22:4 Is it because of your piety 48 that he rebukes you
and goes to judgment with you? 49
22:22 Accept instruction 50 from his mouth
and store up his words 51 in your heart.
22:25 then the Almighty himself will be your gold, 52
and the choicest 53 silver for you.
26:3 How you have advised the one without wisdom,
and abundantly 54 revealed your insight!
26:4 To whom 55 did you utter these words?
And whose spirit has come forth from your mouth? 56
30:21 You have become cruel to me; 57
with the strength of your hand you attack me. 58
35:4 I 59 will reply to you, 60
and to your friends with you.
38:12 Have you ever in your life 61 commanded the morning,
or made the dawn know 62 its place,
38:21 You know, for you were born before them; 63
and the number of your days is great!
38:34 Can you raise your voice to the clouds
so that a flood of water covers you? 64
39:26 “Is it by your understanding that the hawk soars, 65
and spreads its wings toward the south?
39:27 Is it at your command 66 that the eagle soars,
and builds its nest on high?
40:11 Scatter abroad 67 the abundance 68 of your anger.
Look at every proud man 69 and bring him low;
40:14 Then I myself will acknowledge 70 to you
that your own right hand can save you. 71
1 tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do.
2 tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24).
3 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12).
sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44).
4 tn The Hebrew הֲכִי (hakhi) literally says “Is it because….”
5 sn For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).
6 tn The word כֹּחַ (koakh) basically means “strength, force”; but like the synonym חַיִל (khayil), it can also mean “wealth, fortune.” E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90).
7 tn Or “bribes.” The verb שִׁחֲדוּ (shikhadu) means “give a שֹׁחַד (shokhad, “bribe”).” The significance is simply “make a gift” (especially in the sense of corrupting an official [Ezek 16:33]). For the spelling of the form in view of the guttural, see GKC 169 §64.a.
8 tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).
9 tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).
10 tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”
11 tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.
12 tn The word “lots” is not in the text; the verb is simply תַּפִּילוּ (tappilu, “you cast”). But the word “lots” is also omitted in 1 Sam 14:42. Some commentators follow the LXX and repoint the word and divide the object of the preposition to read “and fall upon the blameless one.” Fohrer deletes the verse. Peake transfers it to come after v. 23. Even though it does not follow quite as well here, it nonetheless makes sense as a strong invective against their lack of sympathy, and the lack of connection could be the result of emotional speech. He is saying they are the kind of people who would cast lots over the child of a debtor, who, after the death of the father, would be sold to slavery.
13 tn The verb תִכְרוּ (tikhru) is from כָּרָה (karah), which is found in 40:30 with עַל (’al), to mean “to speculate” on an object. The form is usually taken to mean “to barter for,” which would be an expression showing great callousness to a friend (NIV). NEB has “hurl yourselves,” perhaps following the LXX “rush against.” but G. R. Driver thinks that meaning is very precarious. As for the translation, “to speculate about [or “over”] a friend” could be understood to mean “engage in speculation concerning,” so the translation “auction off” has been used instead.
14 tn The AV and RV take the protasis down to the middle of v. 6. The LXX changes the “if” at the beginning of v. 5 to “then” and makes that verse the apodosis. If the apodosis comes in the second half of v. 4, then v. 4 would be a complete sentence (H. H. Rowley, Job [NCBC], 71; A. B. Davidson, Job, 60). The particle אִם (’im) has the sense of “since” in this section.
15 tn The verb is a Piel preterite with a vav (ו) consecutive. The ו (vav) need not be translated if the second half of the verse is the apodosis of the first – since they sinned…he did this. The verb שִׁלֵּחַ (shilleakh) means “to expel; to thrust out” normally; here the sense of “deliver up” or “deliver over” fits the sentence well. The verse is saying that sin carries its own punishment, and so God merely delivered the young people over to it.
16 tn Heb “into the hand of their rebellion.” The word “hand” often signifies “power.” The rebellious acts have the power to destroy, and so that is what happened – according to Bildad. Bildad’s point is that Job should learn from what happened to his family.
17 tn “But” is supplied to show the contrast between this verse and the preceding line.
18 tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”
19 tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.
20 tn The root עָצַב (’atsav) is linked by some to an Arabic word meaning “to cut out, hew.” The derived word עֲצַבִּים (’atsabbim) means “idols.” Whatever the precise meaning, the idea is that God formed or gave shape to mankind in creation.
21 tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e).
22 tn Heb “together round about and you destroy me.” The second half of this verse is very difficult. Most commentators follow the LXX and connect the first two words with the second colon as the MT accents indicate (NJPS, “then destroyed every part of me”), rather than with the first colon (“and made me complete,” J. E. Hartley, Job [NICOT], 185). Instead of “together” some read “after.” Others see in סָבִיב (saviv) not so much an adjectival use but a verbal or adverbial use: “you turn and destroy” or “you destroy utterly (all around).” This makes more sense than “turn.” In addition, the verb form in the line is the preterite with vav consecutive; this may be another example of the transposition of the copula (see 4:6). For yet another option (“You have engulfed me about altogether”), see R. Fuller, “Exodus 21:22: The Miscarriage Interpretation and the Personhood of the Fetus,” JETS 37 (1994): 178.
23 tn Heb “you made with me.”
24 tn E. Dhorme (Job, 150) suggests that the relation between these two words is like a hendiadys. In other words, “life,” which he says is made prominent by the shift of the copula, specifies the nature of the grace. He renders it “the favor of life.” D. J. A. Clines at least acknowledges that the expression “you showed loyal love with me” is primary. There are many other attempts to improve the translation of this unusual combination.
25 tn The noun פְּקָָֻדּה (pÿquddah), originally translated “visitation,” actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. “Providence” may be too general for the translation, but it is not far from the meaning of this line. The LXX has “your oversight.”
26 sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.
27 sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.
28 sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.
29 tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received.
30 tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.
31 tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.
32 tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.
33 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
34 tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.
35 sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.
36 tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”
37 tn The infinitive absolute intensifies the imperative, which serves here with the force of an immediate call to attention. In accordance with GKC 342 §113.n, the construction could be translated, “Keep listening” (so ESV).
38 tn The verb has to be supplied in this line, for the MT has “and my explanation in your ears.” In the verse, both “word” and “explanation” are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles).
39 tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).
40 tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.
41 tn Heb “words of wind.”
42 tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).
43 tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”
44 tn The verb נִטְמִינוּ (nitminu) has been explained from different roots. Some take it from תָּמֵא (tame’, “to be unclean”), and translate it “Why should we be unclean in your eyes?” Most would connect it to טָמַם (tamam, “to stop up”), meaning “to be stupid” in the Niphal. Another suggestion is to follow the LXX and read from דָּמַם (damam, “to be reduced to silence”). Others take it from דָּמָּה (damah) with a meaning “to be like.” But what is missing is the term of comparison – like what? Various suggestions have been made, but all are simply conjectures.
45 tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”
46 tn The MT has דָּכָא (dakha’), “to crush” in the Piel. The LXX, however, has a more general word which means “to destroy.”
47 tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.”
48 tn The word “your fear” or “your piety” refers to Job’s reverence – it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.
49 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
50 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
51 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
52 tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”
53 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
54 tc The phrase לָרֹב (larov) means “to abundance” or “in a large quantity.” It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane thought “to the tender” for the word. But the timid are not the same as the ignorant and unwise. So Graetz supplied “to the boorish” by reading לְבָעַר (lÿba’ar). G. R. Driver did the same with less of a change: לַבּוֹר (labbor; HTR 29 [1936]: 172).
55 tn The verse begins with the preposition and the interrogative: אֶת־מִי (’et-mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.
56 tn Heb “has gone out from you.”
57 tn The idiom uses the Niphal verb “you are turned” with “to cruelty.” See Job 41:20b, as well as Isa 63:10.
58 tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change.
59 tn The emphatic pronoun calls attention to Elihu who will answer these questions.
60 tn The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation.
61 tn The Hebrew idiom is “have you from your days?” It means “never in your life” (see 1 Sam 25:28; 1 Kgs 1:6).
62 tn The verb is the Piel of יָדַע (yada’, “to know”) with a double accusative.
63 tn The imperfect verb after the adverb אָז (’az, “then”) functions as a preterite: “you were born.” The line is sarcastic.
64 tc The LXX has “answer you,” and some editors have adopted this. However, the reading of the MT makes better sense in the verse.
65 tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings.
66 tn Heb “your mouth.”
67 tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.
68 tn Heb “the overflowings.”
69 tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.
70 tn The verb is usually translated “praise,” but with the sense of a public declaration or acknowledgment. It is from יָדָה (yadah, in the Hiphil, as here, “give thanks, laud”).
71 tn The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”