Discovery BoxJob 9:13 
Context9:13 God does not restrain his anger; 1
under him the helpers of Rahab 2 lie crushed. 3
Job 14:17
Context14:17 My offenses would be sealed up 4 in a bag; 5
you would cover over 6 my sin.
Job 26:13
Context26:13 By his breath 7 the skies became fair;
his hand pierced the fleeing serpent. 8
Job 41:1
Context41:1 (40:25) 9 “Can you pull in 10 Leviathan with a hook,
and tie down 11 its tongue with a rope?
Job 41:12
Context41:12 I will not keep silent about its limbs,
and the extent of its might,
and the grace of its arrangement. 12
Job 41:32
Context41:32 It leaves a glistening wake behind it;
one would think the deep had a head of white hair.
1 sn The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13-14).
2 sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the
3 tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God – they are crushed.
4 tn The passive participle חָתֻם (khatum), from חָתַם (khatam, “seal”), which is used frequently in the Bible, means “sealed up.” The image of sealing sins in a bag is another of the many poetic ways of expressing the removal of sin from the individual (see 1 Sam 25:29). Since the term most frequently describes sealed documents, the idea here may be more that of sealing in a bag the record of Job’s sins (see D. J. A. Clines, Job [WBC], 334).
5 tn The idea has been presented that the background of putting tally stones in a bag is intended (see A. L. Oppenheim, “On an Operational Device in Mesopotamian Bureaucracy,” JNES 18 [1959]: 121-28).
6 tn This verb was used in Job 13:4 for “plasterers of lies.” The idea is probably that God coats or paints over the sins so that they are forgotten (see Isa 1:18). A. B. Davidson (Job, 105) suggests that the sins are preserved until full punishment is exacted. But the verse still seems to be continuing the thought of how the sins would be forgotten in the next life.
7 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.
8 sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).
9 sn Beginning with 41:1, the verse numbers through 41:9 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 41:1 ET = 40:25 HT, 41:2 ET = 40:26 HT, etc., through 41:34 ET = 41:26 HT. The Hebrew verse numbers in the remainder of the chapter differ from the verse numbers in the English Bible. Beginning with 42:1 the verse numbers in the ET and HT are again the same.
10 tn The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely.
11 tn The verb שָׁקַע (shaqa’) means “to cause to sink,” if it is connected with the word in Amos 8:8 and 9:5. But it may have the sense of “to tie; to bind.” If the rope were put around the tongue and jaw, binding tightly would be the sense.
12 tn Dhorme changes the noun into a verb, “I will tell,” and the last two words into אֵין עֶרֶךְ (’en ’erekh, “there is no comparison”). The result is “I will tell of his incomparable might.”
