¹ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

² tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

³ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

⁴ tn Or “purify.”

⁵ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.

⁶ tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

⁷ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

⁸ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

⁹ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

¹⁰ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).

¹¹ sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.”

¹² tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.

¹³ tn Heb “with the edge/mouth of the sword.”

¹⁴ tn Heb “he said to her.”

¹⁵ tn The word “foolish” (נָבָל, naval) has to do with godlessness more than silliness (Ps 14:1). To be foolish in this sense is to deny the nature and the work of God in life its proper place. See A. Phillips, “NEBALA – A Term for Serious Disorderly Unruly Conduct,” VT 25 (1975): 237-41; and W. M. W. Roth, “NBL,” VT 10 (1960): 394-409.

¹⁶ tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.”

¹⁷ tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203.

¹⁸ tn The two verbs in this sentence, Piel imperfects, are deliberative imperfects; they express the reasoning or deliberating in the interrogative sentences.

¹⁹ tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a).

sn The Hebrew words טוֹב (tov, “good”) and רַע (ra’, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life.

²⁰ tn Heb “sin with his lips,” an idiom meaning he did not sin by what he said.

²¹ sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36.

²² tn Heb “a man from his place”; this is the distributive use, meaning “each man came from his place.”

²³ sn Commentators have tried to analyze the meanings of the names of the friends and their locations. Not only has this proven to be difficult (Teman is the only place that is known), it is not necessary for the study of the book. The names are probably not symbolic of the things they say.

²⁴ tn The verb can mean that they “agreed together”; but it also (and more likely) means that they came together at a meeting point to go visit Job together.

²⁵ tn The verb “to show grief” is נוּד (nud), and literally signifies “to shake the head.” It may be that his friends came to show the proper sympathy and express the appropriate feelings. They were not ready for what they found.

²⁶ tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply.