Job 36–37

Footnotes

1. 27 This very lengthy speech can be broken down into the following sections: the discipline of suffering (36:2–25), the work and wisdom of God (36:26–37:24).
2. 1 The use of וַיֹּסֶף (vayyosef) is with the hendiadys construction: “and he added and said,” meaning “and he said again, further.”
3. 2 The verb כָּתַּר (kattar) is the Piel imperative; in Hebrew the word means “to surround” and is related to the noun for crown. But in it means “to wait.” This section of the book of Job will have a few Aramaic words.
4. 3 The Hebrew text simply has “for yet for God words.”
5. 4 Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.
6. 5 This line gives the essence of all of Elihu’s speech—to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”
7. 6 The word is תְּמִים (témim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before .
8. 7 The object “people” is not in the Hebrew text but is implied.
9. 8 The text simply repeats “mighty.”
10. 9 The last two words are simply כֹּחַ לֵב (koakh lev, “strong in heart”), meaning something like “strong; firm in his decisions.”
11. 10 There are several problems in this verse: the repetition of “mighty,” the lack of an object for “despise,” and the meaning of “strength of heart.” Many commentators reduce the verse to a single line, reading something like “Lo, God does not reject the pure in heart” (Kissane). Dhorme and Pope follow Nichols with: “Lo, God is mighty in strength, and rejects not the pure in heart.” This reading moved “mighty” to the first line and took the second to be בַּר (bar, “pure”).
12. 11 Or “he does not keep the wicked alive.”
13. 12 Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [’enayv]). There is no compelling reason for the change; it makes the line commonplace.
14. 13 Heb “them”; the referent (the righteous) has been repeated from the first part of the verse for clarity.
15. 14 Heb “he seats them forever and exalts them.” The last verb can be understood as expressing a logical consequence of the preceding action (cf. §111.l = “he seats them forever so that he exalts them”). Or the two verbs can be taken as an adverbial hendiadys whereby the first modifies the second adverbially: “he exalts them by seating them forever” or “when he seats them forever” (cf. §111.d). Some interpret this verse to say that God seats kings on the throne, making a change in subject in the middle of the verse. But it makes better sense to see the righteous as the subject matter throughout—they are not only protected, but are exalted.
16. 15 Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous.
17. 16 The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.
18. 17 Heb “their work.”
19. 18 The idiom once again is “he uncovers their ear.”
20. 19 The revelation is in the preceding verse, and so a pronoun must be added to make the reference clear.
21. 20 The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent”—to return from evil. Here the imperfect should be obligatory—they must do it.
22. 21 Some commentators delete this last line for metrical considerations. But there is no textual evidence for the deletion; it is simply the attempt by some to make the meter rigid.
23. 22 This is a similar expression to the one in Job 33:18, where the suggestion was made by many that it means crossing over the canal or river of death. Some retain the earlier interpretation of “perish by the sword” (cf. ).
24. 23 The expression “godless [or hypocrite] in heart” is an intensification of the description. It conveys that they are intentionally godless. See Matt 23:28.
25. 24 Heb “they put anger.” This is usually interpreted to mean they lay up anger, or put anger in their hearts.
26. 25 The text expresses this with “their soul dies.”
27. 26tn Heb “among the male prostitutes” who were at the temple—the “holy ones,” with “holy” being used in that sense of “separated to that form of temple service.” So uncleanness and shame are some of the connotations of the reference. Some modern translations give the general sense only: “their life ends in shame” (); “and perish among the reprobate” (); “die … after wasting their lives in immoral living” ().
28. 27 The preposition בּ (bet) in these two lines is not location but instrument, not “in” but “by means of.” The affliction and the oppression serve as a warning for sin, and therefore a means of salvation.
29. 28 Heb “his.”
30. 29 Heb “he uncovers their ear.”
31. 30 The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject—“the wide place has led you astray” (Ewald).
32. 31 Heb “a broad place where there is no cramping beneath [or under] it.”
33. 32 The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).
34. 33 Heb “filled with fat.”
35. 34 The first expression is idiomatic: the text says, “because wrath lest it entice you”—thus, beware.
36. 35 The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.
37. 36 The form in the is “your cry (for help).” See J. E. Hartley (Job [], ) and E. Dhorme (Job, 547–48) on the difficulties.
38. 37 This part has only two words לֹא בְצָר (lo’ bétsar, “not in distress”). The negated phrase serves to explain the first colon.
39. 38 For the many suggestions and the reasoning here, see the commentaries.
40. 39 The meaning of this line is difficult. There are numerous suggestions for emending the text. Kissane takes the first verb in the sense of “oppress,” and for “the night” he has “belonging to you,” meaning “your people.” This reads: “Oppress not them that belong not to you, that your kinsmen may mount up in their place.”
41. 40 Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”
42. 41 The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law).
43. 42 The expression is “that you extol,” serving as an object of the verb.
44. 43 The last part has the verbal construction, “and we do not know.” This clause is to be used adverbially: “beyond our understanding.”
45. 44 The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.”
46. 45 This word עֵד (’ed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground.
47. 46 Heb “his booth.”
48. 47 The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.
49. 48 The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.
50. 49 Heb “roots.”
51. 50 The verb is יָדִין (yadin, “he judges”). Houbigant proposed יָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. ). G. R. Driver retained the but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” 3 [1955]: 88ff.).
52. 51 R. Gordis (Job, 422) prefers to link this word with the later Hebrew word for “arch,” not “hands.”
53. 52 Because the image might mean that God grabs the lightning and hurls it like a javelin (cf. ), some commentators want to change “covers” to other verbs. Dhorme has “lifts” (נִשָּׂא [nissa’] for כִּסָּה [kissah]). This fit the idea of God directing the lightning bolts.
54. 53 Peake knew of over thirty interpretations for this verse. The literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list.
55. 1 The imperative is followed by the infinitive absolute from the same root to express the intensity of the verb.
56. 2 The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29).
57. 3 Heb “wings,” and then figuratively for the extremities of garments, of land, etc.
58. 4 The verb simply has the pronominal suffix, “them.” The idea must be that when God brings in all the thunderings he does not hold back his lightning bolts either.
59. 5 The form is the Niphal participle, “wonders,” from the verb פָּלָא (pala’, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words.
60. 6 Heb “and we do not know.”
61. 7 The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.”
62. 8 Heb “and [to the] shower of rain and shower of rains, be strong.” Many think the repetition grew up by variant readings; several Hebrew delete the second pair, and so many editors do. But the repetition may have served to stress the idea that the rains were heavy.
63. 9 Heb “Be strong.”
64. 10 Heb “by the hand of every man he seals.” This line is intended to mean with the heavy rains God suspends all agricultural activity.
65. 11 This reading involves a change in the text, for in “men” is in the construct. It would be translated, “all men whom he made” (i.e., all men of his making”). This is the translation followed by the and . Olshausen suggested that the word should have been אֲנָשִׁים (’anashim) with the final ם (mem) being lost to haplography.
66. 12 D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (’enosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].”
67. 13 The “driving winds” reflects the Hebrew “from the scatterers.” This refers to the north winds that bring the cold air and the ice and snow and hard rains.
68. 14 The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (révi). Others emended the text to get “hail” () or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the when it makes perfectly good sense.
69. 15 The words “the clouds” are supplied from v. 11; the sentence itself actually starts: “and it goes round,” referring to the cloud.
70. 16 Heb “that it may do.”
71. 17 Heb “rod,” i.e., a rod used for punishment.
72. 18 This is interpretive; Heb “he makes find it.” The lightning could be what is intended here, for it finds its mark. But R. Gordis (Job, 429) suggests man is the subject—let him find what it is for, i.e., the fate appropriate for him.
73. 19 The verb is בְּשׂוּם (bésum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon.
74. 20 Dhorme reads this “and how his stormcloud makes lightning to flash forth?”
75. 21 As indicated by מִפְלָשׂ, the concept of “balancing” probably refers to “floating” or “suspension” (cf. ’s “how the clouds hang poised” and J. E. Hartley, Job [], , n. 2).
76. 22 The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6–8, that canopy-like pressure area separating water above and water below.
77. 23 The imperfect verb here carries the obligatory nuance, “what we should say?”
78. 24 The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.
79. 25 This imperfect works well as a desiderative imperfect.
80. 26 The light here must refer to the sun in the skies that had been veiled by the storm. Then, when the winds blew the clouds away, it could not be looked at because it was so dazzling. Elihu’s analogy will be that God is the same—in his glory one cannot look at him or challenge him.
81. 27 The verb has an indefinite subject, and so should be a passive here.
82. 28 Heb “and cleaned them.” The referent is the clouds (v. 18), which has been supplied in the translation for clarity. There is another way of reading this verse: the word translated “bright” means “dark; obscured” in . In this interpretation the first line would mean that they could not see the sun, because it was darkened by the clouds, but then the wind came and blew the clouds away. Dhorme, Gray, and several others take it this way, as does the .
83. 29 The has “out of the north comes gold.” Left in that sense the line seems irrelevant. The translation “golden splendor” (with , , , ) depends upon the context of theophany. Others suggest “golden rays” (Dhorme), the aurora borealis (Graetz, Gray), or some mythological allusion (Pope), such as Baal’s palace. Golden rays or splendor is what is intended, although the reference is not to a natural phenomenon—it is something that would suggest the glory of God.
84. 30 The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun.
85. 31 The places the major disjunctive accent (the atnach) under “power,” indicating that “and justice” as a disjunctive clause starting the second half of the verse (with ESV, , , ). Ignoring the Masoretic accent, has “he is great in power and justice.”
86. 32 The phrase “wise of heart” was used in Job 9:4 in a negative sense.