¹ tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.

² tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”

³ tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).

⁴ tn The last part uses the impersonal verb “it would be at rest for me.”

⁵ tn The construction uses the cognate accusative with the verb: “the fear I feared,” or “the dread thing I dreaded” (פַחַד פָּחַדְתִּי, pakhad pakhadti). The verb פָּחַד (pakhad) has the sense of “dread” and the noun the meaning “thing dreaded.” The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second – he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: “If I fear a thing it happens to me” (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the Lord (16:19, 29:18ff). But on the other hand, he did make sacrifices for his sons because he thought they might sin. There is evidence to suggest that he was aware that calamity could strike, and this is not necessarily incompatible with trust.

⁶ tn The verb אָתָה (’atah) is Aramaic and is equivalent to the Hebrew verb בּוֹא (bo’, “come, happen”).

⁷ tn The final verb is יָבֹא (yavo’, “has come”). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as “comes,” and the preceding preterite also given an English present tense translation.

⁸ sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about.

⁹ tn The word translated “my end” is קִצִּי (qitsi). It refers to the termination of his life. In Ps 39:5 it is parallel to “the measure of my days.” In a sense, Job is asking what future he has. To him, the “end” of his affliction can only be death.

¹⁰ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

¹¹ tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

¹² tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

¹³ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

¹⁴ tn E. Dhorme (Job, 107-8) thinks the idea of loathing or despising is problematic since there is no immediate object. He notes that the verb מָאַס (ma’as, “loathe”) is parallel to מָסַס (masas, “melt”) in the sense of “flow, drip” (Job 42:6). This would give the idea “I am fading away” or “I grow weaker,” or as Dhorme chooses, “I am pining away.”

¹⁵ tn There is no object for the verb in the text. But the most likely object would be “my life” from the last verse, especially since in this verse Job will talk about not living forever. Some have thought the object should be “death,” meaning that Job despised death more than the pains. But that is a forced meaning; besides, as H. H. Rowley points out, the word here means to despise something, to reject it. Job wanted death.

¹⁶ tn Heb “cease from me.” This construction means essentially “leave me in peace.”

¹⁷ tn This word הֶבֶל (hevel) is difficult to translate. It means “breath; puff of air; vapor” and then figuratively, “vanity.” Job is saying that his life is but a breath – it is brief and fleeting. Compare Ps 144:4 for a similar idea.

¹⁸ tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w.

¹⁹ tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.

²⁰ tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well).

²¹ sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.

²² sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.”

²³ tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.

²⁴ tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself.

²⁵ tn Some commentators wish to change this to “his mouth,” meaning God’s response to Job’s complaints. But the MT is far more expressive, and “my mouth” fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself.

²⁶ tn The verb has the declarative sense in the Hiphil, “to declare guilty [or wicked]” or “to condemn.”

²⁷ tn The verb עָקַשׁ (’aqash) means “to be twisted; to be tortuous.” The Piel has a meaning “to bend; to twist” (Mic 3:9) and “to pervert” (Jer 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 §53.n). It would then also be a declarative use of the Hiphil.

²⁸ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

²⁹ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

³⁰ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

³¹ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

³² 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).

³³ tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”

³⁴ 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).

³⁵ tn Heb “long for the work of your hands.”

³⁶ tn The clause begins with אִם (’im) which here has more of the sense of “since.” E. Dhorme (Job, 253) takes a rather rare use of the word to get “Can I hope again” (see also GKC 475 §150.f for the caveat).

³⁷ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

³⁸ tn Heb “plead for grace” or “plead for mercy” (ESV).

³⁹ tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.

⁴⁰ tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).

⁴¹ tc The expression in the MT is “with my nest.” The figure is satisfactory for the context – a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” PEQ 87 [1955]: 138-39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the LXX.

⁴² tc For חוֹל (khol, “sand”) the LXX has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” Bib 48 (1967): 542-44. But the MT yields an acceptable sense here.

⁴³ sn The implication from the sentence is that this is a cry to God for help. The sudden change from third person (v. 19) to second person (v. 20) is indicative of the intense emotion of the sufferer.

⁴⁴ sn The verb is simple, but the interpretation difficult. In this verse it probably means he stands up in prayer (Jer 15:1), but it could mean that he makes his case to God. Others suggest a more figurative sense, like the English expression “stand pat,” meaning “remain silent” (see Job 29:8).

⁴⁵ tn If the idea of prayer is meant, then a pejorative sense to the verb is required. Some supply a negative and translate “you do not pay heed to me.” This is supported by one Hebrew ms and the Vulgate. The Syriac has the whole colon read with God as the subject, “you stand and look at me.”

⁴⁶ tn The construction uses the word קֹדֵר (qoder) followed by the Piel perfect of הָלַךְ (halakh, “I go about”). The adjective “blackened” refers to Job’s skin that has been marred by the disease. Adjectives are often used before verbs to describe some bodily condition (see GKC 374-75 §118.n).

⁴⁷ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

⁴⁸ tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

⁴⁹ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

⁵⁰ tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

⁵¹ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

⁵² tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

⁵³ tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

⁵⁴ tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.

⁵⁵ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

⁵⁶ sn The next ten verses are devoted to a portrayal of Behemoth (the name means “beast” in Hebrew). It does not fit any of the present material very well, and so many think the section is a later addition. Its style is more like that of a textbook. Moreover, if the animal is a real animal (the usual suggestion is the hippopotamus), then the location of such an animal is Egypt and not Palestine. Some have identified these creatures Behemoth and Leviathan as mythological creatures (Gunkel, Pope). Others point out that these creatures could have been dinosaurs (P. J. Maarten, NIDOTTE, 2:780; H. M. Morris, The Remarkable Record of Job, 115-22). Most would say they are real animals, but probably mythologized by the pagans. So the pagan reader would receive an additional impact from this point about God’s sovereignty over all nature.

⁵⁷ sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word – a title.

⁵⁸ tn Heb “with you.” The meaning could be temporal (“when I made you”) – perhaps a reference to the sixth day of creation (Gen 1:24).

⁵⁹ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.