translation_id: net-engnet

book_id: JOB

label: NET translator note

text: The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ ish hayah ) rather than a preterite first. This simply begins the narrative.


text: In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155. e .


text: The word תָּם ( tam ) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם ( tamam ) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 ( 64:4 ET) and Prov 29:10 . The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.


text: The word יָשָׁר ( yashar , “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others ( Ps 37:37 and 25:21 ).


text: The verb begins the sentence: “and there were born.” This use of the preterite with vav ( ו ) consecutive, especially after the verb הָיָה ( hayah , “to be”), is explanatory: there was a man…and there was born to him…” ( IBHS 551-52 §33.2.2b).


text: The word means “cattle, livestock, possessions” (see also Gen 26:14 ). Here it includes the livestock, but also the entire substance of his household.


text: Or “amounted to,” “totaled.” The preterite of הָיָה ( hayah , “to be”) is sometimes employed to introduce a total amount or an inventory (see Exod 1:5 ; Num 3:43 ).


text: The word עֲבֻדָּה (’ avuddah , “service of household servants”) indicates that he had a very large body of servants, meaning a very large household.


text: Heb “and that man.”


text: The expression is literally “sons of the east.” The use of the genitive after “sons” in this construction may emphasize their nature (like “sons of belial”); it would refer to them as easterners (like “sons of the south” in contemporary American English). BDB 869 s.v. קֶדֶם says “dwellers in the east.”


text: The perfect verb with the ו ( vav ), וְהָלְכוּ ( vÿhalÿkhu , “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112. dd ).


text: Heb “make a feast.”


text: The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.


text: The use of קָרָא ( qara ’, “to call, invite”) followed by the ל ( lamed ) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26 ).


text: Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).


text: 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.


text: 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.


text: 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 ).


text: Or “purify.”


text: 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.


text: 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 ).


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


text: 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.


text: 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.


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


text: The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav ( ו ) consecutive (see E. Dhorme, Job , 5).


text: The preposition עַל (’ al ) in this construction after a verb of standing or going means “before” (GKC 383 §119. cc ).


text: The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107. h ).


text: Heb “answered the Lord and said” (also in v. 9 ). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.


text: The verb שׁוּט ( shut ) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.


text: The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ ( halakh ) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17 ). sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous ( Zech 1:10, 11; 6:7 ), but Satan goes seeking whom he may devour ( 1 Pet 5:8 ).


text: The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b). sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.


text: The Hebrew conjunction כִּי ( ki ) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”


text: The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.


text: The Hebrew form has the interrogative ה ( he ) on the adverb חִנָּם ( khinnam , “gratis”), a derivative either of the verb חָנַן ( khanan , “to be gracious, show favor”), or its related noun חֵן ( khen , “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם ). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.


text: The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”


text: The verb שׂוּךְ ( sukh ) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job , 7). The verb is an implied comparison between making a hedge and protecting someone.


text: Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.


text: The verb פָּרַץ ( parats ) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12 ).


text: The particle אוּלָם (’ ulam , “but”) serves to restrict the clause in relation to the preceding clause ( IBHS 671-73 §39.3.5e, n. 107).


text: The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently. sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.


text: See the comments on Job 1:5 . Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.


text: The particle הִנֵּה ( hinneh , “behold”) introduces a foundational clause upon which the following volitional clause is based.


text: The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.


text: Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.


text: The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”


text: The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.


text: The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.


text: The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116. r ).


text: The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה ( shavah , “to take captive”) rather than שְׁבָא ( shÿva ’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia ( HALOT 1381 s.v. שְׁבָא 2.c). sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly ( 6:19 ). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.


text: The Hebrew is simply “fell” (from נָפַל , nafal ). To “fall upon” something in war means to attack quickly and suddenly.


text: Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.


text: The pleonasms in the verse emphasize the emotional excitement of the messenger.


text: The particle עוֹד (’ od , “still”) is used with the participle to express the past circumstances when something else happened ( IBHS 625-26 §37.6d).


text: The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” ( IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.


text: Or “from the sky.” The Hebrew word שָׁמַיִם ( shamayim ) may be translated “heaven[s]” or “sky” depending on the context.


text: 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.


text: Heb “with the edge/mouth of the sword.”


text: The use of the particle הִנֵּה ( hinneh , “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.


text: The word מֵעֵבֶר ( me ’ ever ) is simply “from the direction of”; the word עֵבֶר (’ ever ) indicates the area the whirlwind came across.


text: The verb וַיָּקָם ( vayyaqom , “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”


text: wah ,” OTS (1977): 41-55.


text: The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”


text: The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.


text: The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה ( tiflah ) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” ( תָּפֵל , tafel , “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.