6:27 Yes, you would gamble 1 for the fatherless,
and auction off 2 your friend.
13:17 Listen carefully 3 to my words;
let your ears be attentive to my explanation. 4
14:15 You will call 5 and I 6 – I will answer you;
you will long for 7 the creature you have made. 8
15:10 The gray-haired 9 and the aged are on our side, 10
men far older than your father. 11
22:4 Is it because of your piety 12 that he rebukes you
and goes to judgment with you? 13
22:22 Accept instruction 14 from his mouth
and store up his words 15 in your heart.
22:26 Surely then you will delight yourself 16 in the Almighty,
and will lift up your face toward God.
30:21 You have become cruel to me; 17
with the strength of your hand you attack me. 18
39:26 “Is it by your understanding that the hawk soars, 19
and spreads its wings toward the south?
39:27 Is it at your command 20 that the eagle soars,
and builds its nest on high?
40:14 Then I myself will acknowledge 21 to you
that your own right hand can save you. 22
41:5 Can you play 23 with it, like a bird,
or tie it on a leash 24 for your girls?
42:2 “I know that you can do all things;
no purpose of yours can be thwarted;
1 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.
2 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.
3 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).
4 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).
5 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3).
6 tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”
7 tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202).
8 tn Heb “long for the work of your hands.”
9 tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12.
10 tn Heb “with us.”
11 tn The line reads: “[men] greater than your father [in] days.” The expression “in days” underscores their age – they were older than Job’s father, and therefore wiser.
12 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.
13 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
14 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
15 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
16 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).
17 tn The idiom uses the Niphal verb “you are turned” with “to cruelty.” See Job 41:20b, as well as Isa 63:10.
18 tc The LXX reads this verb as “you scourged/whipped me.” But there is no reason to adopt this change.
19 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.
20 tn Heb “your mouth.”
21 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”).
22 tn The imperfect verb has the nuance of potential imperfect: “can save; is able to save.”
23 tn The Hebrew verb is שָׂחַק (sakhaq, “to sport; to trifle; to play,” Ps 104:26).
24 tn The idea may include putting Leviathan on a leash. D. W. Thomas suggested on the basis of an Arabic cognate that it could be rendered “tie him with a string like a young sparrow” (VT 14 [1964]: 114ff.).