Discovery BoxJob 1:20 
Context1:20 Then Job got up 1 and tore his robe. 2 He shaved his head, 3 and then he threw himself down with his face to the ground. 4
Job 2:1
Context2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. 5
Job 21:19
Context21:19 You may say, 6 ‘God stores up a man’s 7 punishment for his children!’ 8
Instead let him repay 9 the man himself 10
so that 11 he may know it!
Job 32:2
Context32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. 12 He was angry 13 with Job for justifying 14 himself rather than God. 15
1 tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”
2 sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.
3 sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).
4 tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histahawah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histahawah,” OTS (1977): 41-55.
5 tc This last purpose clause has been omitted in some Greek versions.
6 tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).
7 tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”
8 tn Heb “his sons.”
9 tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.
10 tn The text simply has “let him repay [to] him.”
11 tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”
12 tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.
13 tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”
14 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.
15 tc The LXX and Latin versions soften the expression slightly by saying “before God.”
