Discovery BoxJob 1:10 
Context1:10 Have you 1 not made a hedge 2 around him and his household and all that he has on every side? You have blessed 3 the work of his hands, and his livestock 4 have increased 5 in the land.
Job 1:12
Context1:12 So the Lord said to Satan, “All right then, 6 everything he has is 7 in your power. 8 Only do not extend your hand against the man himself!” 9 So Satan went out 10 from the presence of the Lord. 11
Job 2:12
Context2:12 But when they gazed intently 12 from a distance but did not recognize 13 him, they began to weep loudly. Each of them tore his robes, and they threw dust into the air over their heads. 14
Job 7:21
Context7:21 And why do you not pardon my transgression,
and take away my iniquity?
For now I will lie down in the dust, 15
and you will seek me diligently, 16
but I will be gone.”
Job 9:24
Context9:24 If a land 17 has been given
into the hand of a wicked man, 18
he covers 19 the faces of its judges; 20
if it is not he, then who is it? 21
1 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
2 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
3 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
4 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
5 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12).
6 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
7 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
8 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
9 tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
10 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
11 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
12 tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away.
13 tn The Hiphil perfect here should take the nuance of potential perfect – they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew.
14 tn Heb “they tossed dust skyward over their heads.”
15 tn The LXX has, “for now I will depart to the earth.”
16 tn The verb שָׁחַר (shakhar) in the Piel has been translated “to seek early in the morning” because of the possible link with the word “dawn.” But the verb more properly means “to seek diligently” (by implication).
17 tn Some would render this “earth,” meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.
18 sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.
19 tn The subject of the verb is God. The reasoning goes this way: it is the duty of judges to make sure that justice prevails, that restitution and restoration are carried through; but when the wicked gain control of the land of other people, and the judges are ineffective to stop it, then God must be veiling their eyes.
20 sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.
21 tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (’efo’) and הוּא (hu’) to make the smoother reading: “If it is not he, who then is it?”
