¹ tn Or “my Vindicator.” The word is the active participle from גָּאַל (gaʾal, “to redeem, protect, vindicate”). The word is well-known in the OT because of its identification as the kinsman-redeemer (see the book of Ruth). This is the near kinsman who will pay off one’s debts, defend the family, avenge a killing, marry the widow of the deceased. The word “redeemer” evokes the wrong connotation for people familiar with the NT alone; a translation of “Vindicator” would capture the idea more. The concept might include the description of the mediator already introduced in Job 16:19, but surely here Job is thinking of God as his vindicator. The interesting point to be stressed here is that Job has said clearly that he sees no vindication in this life, that he is going to die. But he knows he will be vindicated, and even though he will die, his vindicator lives. The dilemma remains though: his distress lay in God’s hiding his face from him, and his vindication lay only in beholding God in peace.

² tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the Copper Scroll from Qumran (3Q15), which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“סֵפֶר, An Inscription, in the Book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.

¹ tn This line is difficult as well. The verb, again a third feminine form, says “it dwells in his tent.” But the next part (מִבְּלִי לוֹ, mibb^eli lo) means something like “things of what are not his.” The best that can be made of the MT is “There shall live in his tent they that are not his” (referring to persons and animals; see J. E. Hartley, Job [NICOT], 279). G. R. Driver and G. B. Gray (Job [ICC], 2:161) refer “that which is naught of his” to weeds and wild animals. M. Dahood suggested a reading מַבֶּל (mabbel) and a connection to Akkadian nablu, “fire” (cf. Ugaritic nbl). The interchange of m and n is not a problem, and the parallelism with the next line makes good sense (“Some Northwest Semitic words in Job,” Bib 38 [1957]: 312ff.). Others suggest an emendation to get “night-hag” or vampire. This suggestion, as well as Driver’s “mixed herbs,” are linked to the idea of exorcism. But if a change is to be made, Dahood’s is the most compelling.

² tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10, ” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”

¹ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (loʾ, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated—as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (ʾayakhel, “I will hope”) to אַחִיל (ʾakhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

³ tn The phrase נִשְׁמַת חַיִּים (nishmat khayyim, “breath of life”) appears for certain only here. In Gen 6:17; 7:15 the phrase is רוּחַ חַיִּים (ruakh khayyim, “breath/spirit of life”), where רוּחַ can mean “breath, wind, spirit.” And in Gen 7:22 the phrase is נִשְׁמַת רוּחַ חַיִּים (nishmat ruakh khayyim, “breath of the breath/spirit of life”). T. C. Mitchell (“The Old Testament Usage of N^eshama,” VT 11 [1961]: 177-87) suggests the possibility that נְשָׁמָה (n^eshamah, “breath”) may not be used for animals but only God and man. BDB 675 s.v. נְשָׁמָה 4 states that the word refers to the human “spirit” in Prov 20:27. Many versions, including the NET, take it that way at Job 26:4 (KJV, NASB, NIV, NKJV, NLT, NRSV). Job 32:8 asserts that God’s “breath” gives people understanding. If so, this may be part of indicating that God made humans differently than other breathing living organisms (נֶפֶשׁ חַיָּה, nefesh khayyah). However Gen 7:22 and Job 34:14-15 may use the term נְשָׁמָה of animals.

¹ tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (m^elitsay reʿay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, reaʿ). E. Dhorme takes it as “clamor,” from רוּעַ (ruaʿ) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (roʿi). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.

¹ tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

⁷ tn The noun אוֹר (ʾor, “light”) is used here in reference to the morning light or dawn (e.g., Judg 16:2; 19:26; 1 Sam 14:36; 25:34, 36; 2 Sam 17:22; 23:4; 2 Kgs 7:9; Neh 8:3; Job 24:14; Prov 4:18; Mic 2:1; cf. CEV, NLT) rather than lightning (cf. NIV). This continues the early morning imagery used throughout 6:2-5.

² tn Heb “our days.” The term “days” is a synecdoche of time (= days) for what is experienced within that time span (= life) (e.g., Gen 5:4, 8, 11; 6:3; 9:29; 11:32; 25:7; 47:8, 9; Deut 22:19, 29; 23:7; Josh 24:31; Judg 2:7, 18; 2 Sam 19:35; Job 7:1, 16, 18; Pss 8:9; 39:5, 6; 90:9, 10, 12, 14; 103:15; Prov 31:12; Eccl 2:3; 5:17, 19; 6:3).

² tn Heb “they did not believe that.” The verb הֶאֱמִינוּ (heʾeminu), Hiphil perfect third person common plural from אָמַן (ʾaman, “to believe”), ordinarily is a term of faith and trust, but occasionally it functions cognitively: “to think that” (Job 9:16; 15:22; Ps 116:10; Lam 4:12) and “to be convinced that” (Ps 27:13) (HALOT 64 s.v. I אמן hif.1). The semantic relationship between “to believe” = “to think” is metonymical, that is, effect for cause.

¹ tn Heb “he does not afflict from his heart.” The term לֵבָב (levav, “heart”) preceded by the preposition מִן (min) most often describes one’s initiative or motivation, e.g. “of one’s own accord” (Num 16:28; 24:13; Deut 4:9; 1 Kings 12:33; Neh 6:8; Job 8:10; Isa 59:13; Ezek 13:2, 17). It is not God’s internal motivation to bring calamity and trouble upon people.

² tn The noun נְגִינָה (n^eginah) is a musical term: (1) “music” played on strings (Isa 38:20; Lam 5:14), (2) a technical musical term (Pss 4:1; 6:1; 54:1; 55:1; 67:1; 76:1; Hab 3:19) and (3) a “mocking song” (Pss 69:13; 77:7; Job 30:9; Lam 3:14). The parallelism with שְׂחֹק (s^ekhoq, “laughingstock”) indicates that the latter category of meaning is in view.

² tn The idiom “to turn the hand against” someone is a figurative expression denoting hostility. The term “hand” (יָד, yad) is often used in idioms denoting hostility (Exod 9:3, 15; Deut 2:15; Judg 2:15; 1 Sam 5:3, 6, 9; 6:9; 2 Sam 24:16; 2 Chr 30:12; Ezra 7:9; Job 19:21; Ps 109:27; Jer 15:17; 16:21; Ezek 3:14). The reference to God’s “hand” is anthropomorphic.

⁴ tn The noun שֵׁבֶט (shevet, “rod”) refers to the weapon used for smiting an enemy (Exod 21:20; 2 Sam 23:21; 1 Chr 11:3; Isa 10:15; Mic 4:14 HT [5:1 ET]) and to the instrument of child-discipline (Prov 10:13; 22:15; 29:15). It is used figuratively to describe discipline of the individual (Job 9:34; 21:9; 37:13; 2 Sam 7:14; Ps 89:33) and the nation (Isa 10:5, 24; 14:29; 30:31).

¹ tn Heb “my eyes are spent,” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).

⁵ tn Heb “she did not consider her end.” The noun אַחֲרִית (ʾakharit, “end”) here refers to an outcome or the consequences of an action; in light of 1:8, here it is the consequence of sin or immoral behavior (Num 23:10; 24:20; Deut 32:20, 29; Job 8:7; Pss 37:37; 73:17; Prov 14:12; 23:32; 25:8; Eccl 7:8; Isa 46:10; 47:7; Jer 5:31; 17:11; Dan 12:8).

¹ tn For this meaning of the verb see HAL 374 s.v. יָדַע Nif 5 or W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 129. REB translates, “Now that I am submissive,” relating the verb to a second root meaning “be submissive.” (See HALOT 375 s.v. II יָדַע and J. Barr, Comparative Philology and the Text of the Old Testament, 19-21, for evidence for this verb. Other passages cited with this nuance are Judg 8:16; Prov 10:9; Job 20:20.)

³ tn Heb “Denounce and let us denounce him.” The verb that is translated “denounce” (נָגַד, nagad) does not very often take an accusative object of person as it does here. When it does, it usually means to inform someone. The only relevant passage appears to be Job 17:5, where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

³ tn Or “to the world of the dead.” An alternative interpretation is, “will be as though their names were written in the dust”; Heb “will be written in the dust.” The translation follows the nuance of “earth” listed in HALOT 88 s.v. אֶרֶץ 4 and found in Jonah 2:6 (2:7 HT); Job 10:21-22. For the nuance of “enrolling, registering among the number” for the verb translated here “consign,” see BDB 507 s.v. כָּתַב Qal.3 and 508 s.v. Niph.2, and compare usage in Ezek 13:9 and Ps 69:28 (69:29 HT).