JOB (Job)
JOB.1 • JOB.2 • JOB.3 • JOB.4 • JOB.5 • JOB.6 • JOB.7 • JOB.8 • JOB.9 • JOB.10 • JOB.11 • JOB.12 • JOB.13 • JOB.14 • JOB.15 • JOB.16 • JOB.17 • JOB.18 • JOB.19 • JOB.20 • JOB.21 • JOB.22 • JOB.23 • JOB.24 • JOB.25 • JOB.26 • JOB.27 • JOB.28 • JOB.29 • JOB.30 • JOB.31 • JOB.32 • JOB.33 • JOB.34 • JOB.35 • JOB.36 • JOB.37 • JOB.38 • JOB.39 • JOB.40 • JOB.41 • JOB.42
JOB.1
[JOB.1.1] A man was in the land of Uz, Job was his name. And that man was complete and upright, and feared the Gods and turned away from evil. [§]
eesh hayah be'eretz-ootz iyov shmo vehayah ha'eesh ha'hu tam veyashar vire'a elohim vesar merah.
This verse introduces Job. "eesh" means man. "hayah" means was. "be'eretz" means in the land. "ootz" is the name of a land. "iyov" is the name Job. "shmo" means his name. "vehayah" means and was. "ha'eesh" means the man. "ha'hu" means that. "tam" means complete or perfect. "veyashar" means and upright. "vire'a" means and feared. "elohim" refers to the Gods. "vesar" means and turned away. "merah" means from evil.
[JOB.1.2] And seven sons and three daughters were born to him. [§]
va-yee-vo-lu lo shiv-ah ba-nim ve-sha-losh ba-not
This verse describes the birth of children. 'va-yee-vo-lu' means 'and they were born'. 'lo' means 'to him'. 'shiv-ah' means 'seven'. 'ba-nim' means 'sons'. 've' means 'and'. 'sha-losh' means 'three'. 'ba-not' means 'daughters'.
[JOB.1.3] And his livestock was seven thousand sheep and three thousand camels and five hundred yoke of oxen and five hundred donkeys and a very large number of servants. And this man was great above all the children of the east. [§]
va-ye-hi mik-neh-hu shiv-at al-fei-tsan u-shlo-shet al-fei-gmal-lim va-cha-mesh me-ot tzem-ed-ba-kar va-cha-mesh me-ot a-to-not va-a-vu-da ra-ba me-od va-ye-hi ha-ish ha-hu ga-dol mi-kal-bnei-ke-dem.
This verse describes the wealth of a certain man. 'Mikneh' refers to livestock. The verse lists his possessions: sheep, camels, oxen pairs, donkeys, and a large number of servants. Finally, it states that this man was greater than all the children of the east.
[JOB.1.4] And their sons walked and made a feast at the house of each man on his day. And they sent and called to their three sisters to eat and drink with them. [§]
vehalchu banav veasu mishte beit ish yomo veshalchu vekaru lishloshet achyotehem le'echol ulishto't immahem.
This verse describes the sons walking and making a feast at the house of each man on his day. They then send and call to their three sisters to eat and drink with them. The word "banav" means "his sons", but without context it can be assumed to be 'their sons' as it follows the prior clause about men.
[JOB.1.5] Now it happened when the days of the feast had completed their course, that Job sent and sanctified his sons, and he arose early in the morning and offered burnt offerings according to their number. For Job said, “Perhaps my sons have sinned, and blessed the Gods in their hearts.” Thus did Job continually. [§]
Va-yhi ki hikifu yemei ha-mishte va-yishlach Iyov va-ykaddeshem ve-hishkichim ba-boker ve-he’ela olot mispar kulam ki amar Iyov ulai chatu banav u-verechu elohim bilvavam kacha ya’aseh Iyov kol-ha-yamim.
This verse describes Job sending offerings to God on behalf of his children, fearing they may have secretly sinned. 'Va-yhi' means 'and it happened'. 'Hikifu' means 'completed' or 'surrounded'. 'Yemei ha-mishte' refers to the 'days of the feast'. 'Va-yishlach' means 'and he sent'. 'Iyov' is the name Job. 'Va-ykaddeshem' means 'and he sanctified them' (the offerings). 'Ve-hishkichim ba-boker' means 'and he arose in the morning'. 'Ve-he’ela olot' means 'and he offered burnt offerings'. 'Mispar kulam' means 'according to their number'. 'Ki amar Iyov' means 'for Job said'. 'Ulai chatu banav' means 'perhaps my sons have sinned'. 'U-verechu elohim bilvavam' means 'and blessed the Gods in their hearts'. 'Kacha ya’aseh Iyov kol-ha-yamim' means 'thus did Job continually'.
[JOB.1.6] And it was the day, and the sons of the Gods came to stand before Yahveh, and the adversary also came among them. [§]
vayhi hayom vayavo benei haElohim lehit’yatsev al-Yahveh vayavo gam-haSatan betocham.
This verse describes a gathering of ‘the Gods’ before Yahveh, and Satan joins them. 'Vayhi' means 'and it was'. 'Hayom' means 'the day'. 'Benei' means 'sons of'. 'HaElohim' refers to 'the Gods', a plural form often used for divine beings. 'Lehit’yatsev' means 'to stand' or 'to present themselves'. 'Al' means 'upon' or 'before'. 'Yahveh' is the proper name of God. 'Gam' means 'also'. 'HaSatan' means 'the adversary'. 'Betocham' means 'among them'.
[JOB.1.7] And Yahveh said to the Satan, "From where do you come?" And the Satan answered Yahveh and said, "From wandering about on the Earth and walking through it." [§]
Va-yo-mer Yahveh el-ha-sa-tan me-ayin ta-vo? Va-ya-an ha-sa-tan et-Yahveh va-yo-mar mi-shoot ba-aretz u-meh-hit-ha-lek ba-h.
This verse describes a conversation between Yahveh and the Satan. Yahveh asks the Satan where he comes from. The Satan answers that he comes from wandering about on the Earth and walking through it.
[JOB.1.8] And Yahveh said to the satan, “Have you set your heart upon my servant Job, because there is none like him in the earth, a blameless and upright man who fears the Gods and turns away from evil?” [§]
Va-yo-mer Yahveh el-ha-sa-tan ha-sam-ta liv-cha al-av-di Iyov ki ein ka-mo-hu ba-aretz ish tam ve-yashar yireh Elohim ve-sar me-ra.
This verse is from Job 1:8. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El-ha-sa-tan' means 'to the satan' (the adversary). 'Ha-sam-ta liv-cha' means 'have you set your heart'. 'Al-av-di Iyov' means 'on my servant Job'. 'Ki ein ka-mo-hu' means 'because there is none like him'. 'Ba-aretz' means 'in the earth'. 'Ish tam ve-yashar' means 'a man blameless and upright'. 'Yireh Elohim' means 'fears the Gods'. 'Ve-sar me-ra' means 'and turns away from evil'.
[JOB.1.9] And the accuser answered to Yahveh and said, 'Does Job fear the Gods for no cause?' [§]
Va-yaan ha-satan et-Yahveh va-yomar ha-chinam yareh Iyov Elohim.
This verse describes a conversation between 'the Satan' and 'Yahveh'. 'Va-yaan' means 'and answered'. 'Ha-satan' is 'the accuser' or 'the adversary'. 'Et-Yahveh' means 'to Yahveh'. 'Va-yomar' means 'and he said'. 'Ha-chinam' means 'without cause' or 'for nothing'. 'Yareh' means 'fears'. 'Iyov' is the name 'Job'. 'Elohim' means 'the Gods'. The verse essentially states that the Satan questions Job's motivation for fearing the Gods.
[JOB.1.10] Did you not provide for him, for his house, and for all that belongs to him all around? You blessed the work of his hands, and his livestock has multiplied across the land. [§]
Ha-lo at-ta sakhta ba'ado u-ve'ad-beyto u-ve'ad kol-asher-lo misaviv ma'aseh yadayv birachta u-mikneh hu paratz ba'aretz.
This verse appears to be a rhetorical question, questioning if God did not provide for this man, his household, and all that he owned. It lists God’s blessings: God blessed the work of his hands and caused his livestock to multiply across the land.
[JOB.1.11] But now, please send your hand and touch all that belongs to him. If a blessing does not occur before your face, then he has not blessed you. [§]
ve'ulam shelach-na yada'cha vega' bechol asher-lo im-lo al-panecha yevarechecha
This verse involves a challenge to test if a blessing comes from Yahveh or from something else. It asks to extend a hand and touch everything belonging to a man, and if a blessing does not occur before his face, then the blessing is not from Yahveh.
'Ve'ulam' - And now/but
'Shelach-na' - Send now/please send
'Yada'cha' - Your hand
'Vega' - And touch
'Bechol' - All/every
'Asher-lo' - That belongs to him
'Im-lo' - If not
'Al-panecha' - Before your face
'Yevarechecha' - He will bless you
[JOB.1.12] And Yahveh said to the Satan, “Behold, all that he has is in your hand, only do not stretch out your hand against him.” And the Satan went forth from the presence of Yahveh. [§]
Va-yomer Yahveh el-ha-Satan, hineh kol-asher-lo be-yadecha, rak elav al-tishlach yadecha. Va-yetsa ha-Satan me-im penei Yahveh.
This verse describes a conversation between Yahveh and the Satan. Yahveh states that everything belonging to a person is in the Satan’s power, but with the restriction that the Satan should not harm the person himself. Following this statement, the Satan departs from the presence of Yahveh.
[JOB.1.13] And it happened on the day that his sons and his daughters were eating and drinking wine in the house of their firstborn brother. [§]
va-yhi ha-yom u-vanav u-benotav ochlim ve-shotim yayin be-beit achiehem ha-bekhor.
This verse describes a day when the sons and daughters of someone were eating and drinking wine in the house of their firstborn brother. 'Va-yhi' means 'and it happened'. 'Ha-yom' means 'the day'. 'U' means 'and'. 'Banim' means 'sons'. 'Benotav' means 'his daughters'. 'Ochlim' means 'eating'. 'Ve' means 'and'. 'Shotim' means 'drinking'. 'Yayin' means 'wine'. 'Beit' means 'house'. 'Achiehem' means 'their brother'. 'Ha-bekhor' means 'the firstborn'.
[JOB.1.14] And a messenger came to Job and said, "The cattle were digging, and the donkeys were grazing with them." [§]
u-mal'akh ba el-iyyov vayomer habakar hayu choreshot vehatonot ro'ot al-yadehem.
This verse describes a messenger coming to Job and delivering news about his livestock. "Mal'akh" means messenger or angel. "Ba" means came. "El" means to or toward. "Iyyov" is the name Job. "Vayomer" means and he said. "Habakar" means the cattle. "Hayu" means were. "Choreshot" means digging or ploughing. "Vehatonot" means and the donkeys. "Ro'ot" means grazing or pasturing. "Al-yadehem" means by their hands or with them.
[JOB.1.15] And Sh'va fell upon them and took them, and the young men they struck with the sword. And I alone escaped to tell you. [§]
Va-tipol Sh'va va-tikakeim ve-et-han'arim hikku lefi-charev va-imalta rak-ani le-vad-i le-hagid lach.
This verse describes a situation where Sh'va fell upon them, took them, and struck the young men with the sword. Only the speaker escaped alone to tell this to the listener. The verse does not refer to any divine name, so no translation of any divine name is required.
[JOB.1.16] Still this one was speaking, and this one came and said, "Fire from the Gods fell from the heavens and burned in the flock and in the young men and consumed them, and I alone escaped to tell you." [§]
Od zeh medaber vezeh ba vayomer esh elohim naphalah min-hashamayim vatib’ar batzon uvan’arim vatokhlehm va’imaltah rak-ani lebaddee lehaggid lakh.
This verse describes a messenger reporting to Elijah that fire from the heavens fell and consumed the first company of soldiers and their officers, and he alone escaped to tell Elijah. 'Od' means 'still' or 'yet'. 'Zeh' means 'this'. 'Medaber' means 'speaking'. 'Vezeh' means 'and this'. 'Ba' means 'came'. 'Vayomer' means 'and he said'. 'Esh' means 'fire'. 'Elohim' means 'the Gods'. 'Naphalah' means 'fell'. 'Min-hashamayim' means 'from the heavens'. 'Vatib’ar' means 'and it burned'. 'Batzon' means 'in the sheep/flock'. 'Uvan’arim' means 'and in the young men/officers'. 'Vatokhlehm' means 'and it consumed them'. 'Va’imaltah' means 'and I escaped'. 'Rak-ani' means 'only I'. 'Lebaddee' means 'alone'. 'Lehaggid' means 'to tell'. 'Lakh' means 'to you'.
[JOB.1.17] Still this one was speaking, and this one came and said, "The Chaldeans placed three heads and spread out upon the camels and took them, and they struck the young men with the sword. And I alone escaped to tell you." [§]
od zeh medaber vezeh ba vayomer kashdim samu shloshah roshim vayashtu al hagemalim vayikachum ve'et hane'arim hiko lefi charev va'imalta rak ani levadi lehagid lach.
This verse describes a messenger delivering bad news. 'Od' means 'still' or 'yet'. 'Zeh' means 'this'. 'Medaber' means 'speaking'. 'Vezeh' means 'and this'. 'Ba' means 'came'. 'Vayomer' means 'and said'. 'Kashdim' refers to the Chaldeans. 'Samu' means 'they placed' or 'they set'. 'Shloshah roshim' means 'three heads'. 'Vayashtu' means 'they spread out' or 'they attacked'. 'Al hagemalim' means 'upon the camels'. 'Vayikachum' means 'and they took them'. 'Ve'et hane'arim' means 'and the young men'. 'Hiko' means 'they struck'. 'Lefi charev' means 'according to the sword' or 'with the sword'. 'Va'imalta' means 'and I escaped'. 'Rak ani levadi' means 'only I alone'. 'Lehagid lach' means 'to tell you'.
[JOB.1.18] Even to this one speaking, and this one came and said, "Your sons and your daughters are eating and drinking wine in the house of their firstborn brother." [§]
ad zeh medaber vezeh ba vayomar banecha ubnotecha ochlim vesotim yayin bebeit achiehem habechor.
This verse describes a messenger arriving with a message about the sons and daughters of the recipient enjoying wine in the house of their firstborn brother. Each word is translated directly as it appears in the text. ‘Ad’ means ‘until’ or ‘even to’, ‘zeh’ means ‘this’, ‘medaber’ means ‘speaking’, ‘vezeh’ means ‘and this’, ‘ba’ means ‘came’, ‘vayomar’ means ‘and said’, ‘banecha’ means ‘your sons’, ‘ubnotecha’ means ‘and your daughters’, ‘ochlim’ means ‘eating’, ‘vesotim’ means ‘and drinking’, ‘yayin’ means ‘wine’, ‘bebeit’ means ‘in the house of’, ‘achiehem’ means ‘their brother’, ‘habechor’ means ‘the firstborn’.
[JOB.1.19] And behold, a great wind came from across the wilderness, and it touched the four corners of the house, and it fell upon the young men and they died, and I alone escaped to tell you. [§]
vehinneh rooach gedolah ba'ah me'ever hamidbar vayiga be'arbeh pinot habayit vayipol al-hanearim vayamu vaimalta rak-ani levadi lehagid lach.
This verse describes a great wind coming from the wilderness and striking the four corners of a house, causing the young men within to die. The speaker alone escaped to tell the tale. 'Ve hinneh' means 'and behold'. 'Rooach' means 'wind' or 'spirit'. 'Gedolah' means 'great'. 'Ba'ah' means 'came'. 'Me'ever' means 'from beyond' or 'from across'. 'Hamidbar' means 'the wilderness'. 'Vayiga' means 'it touched'. 'Arbeh' means 'four'. 'Pinot' means 'corners'. 'Habayit' means 'the house'. 'Vayipol' means 'it fell'. 'Al-hanearim' means 'upon the young men'. 'Vayamu' means 'they died'. 'Vaimalta' means 'and I escaped'. 'Rak-ani' means 'only I'. 'Levadi' means 'alone'. 'Lehagid' means 'to tell'. 'Lach' means 'to you'.
[JOB.1.20] And Job rose, and he tore his robe, and he shaved his head, and he fell to the ground, and he worshipped. [§]
va-ya-kom ee-yov va-yik-ra et-me-ee-lo va-ya-gaz et-ro-sho va-yip-pol ar-tsa va-yish-ta-hu
This verse describes Job tearing his robe and falling to the ground in worship. 'Va-ya-kom' means 'and he rose'. 'Ee-yov' is the name Job. 'Va-yik-ra' means 'and he tore'. 'Et-me-ee-lo' means 'his robe'. 'Va-ya-gaz' means 'and he shaved'. 'Et-ro-sho' means 'his head'. 'Va-yip-pol' means 'and he fell'. 'Ar-tsa' means 'to the ground'. 'Va-yish-ta-hu' means 'and he worshipped'.
[JOB.1.21] And he said, "Naked I came forth from my mother’s womb, and naked I shall return there. Yahveh gave, and Yahveh has taken away. Blessed be the name of Yahveh." [§]
va-yo-mer a-rom ya-tza-ti mi-be-ten im-i ve-a-rom a-shuv sha-ma Yahveh na-tan va-Yahveh la-kach ye-hi shem Yahveh me-vo-rach.
This verse is spoken by Job. It states that he came into the world naked and will return to it naked. It acknowledges that Yahveh gave and Yahveh has taken away, and blesses the name of Yahveh.
[JOB.1.22] Despite all this, Job did not sin and did not give a false accusation to the Gods. [§]
b'khol-zo'at lo-khata Iyyov v'lo natan tiflah l'Elohim.
This verse states that despite everything that happened, Job did not sin and did not give a false accusation to the Gods. 'B'khol-zo'at' means 'in all this' or 'despite all this'. 'Lo-khata' means 'did not sin'. 'Iyyov' is the name Job. 'V'lo natan' means 'and did not give'. 'Tiflah' means 'false accusation' or 'calumny'. 'L'Elohim' means 'to the Gods'.
JOB.2
[JOB.2.1] And it happened on the day that the sons of the Gods came to present themselves before Yahveh, and the adversary also came among them to present himself before Yahveh. [§]
Va-yhi ha-yom va-yavo benay ha-elohim le-hityatzayv al-Yahveh va-yavo gam-ha-satan be-tocham le-hityatzayv al-Yahveh.
This verse describes a scene where the sons of the Gods came to present themselves before Yahveh, and Satan also came among them to present himself before Yahveh. 'Va-yhi' means 'and it happened.' 'Ha-yom' means 'the day.' 'Benay' means 'sons of.' 'Ha-elohim' means 'the Gods.' 'Le-hityatzayv' means 'to present themselves.' 'Al' means 'before.' 'Gam' means 'also.' 'Be-tocham' means 'among them.' 'Ha-satan' means 'the adversary'.
[JOB.2.2] And Yahveh said to the Satan, "Where do you come from?" And the Satan answered Yahveh and said, "From roaming the earth I come, and from walking around in it." [§]
Va-yomer Yahveh el-ha-satan ei mizeh taboa va-ya'an ha-satan et-Yahveh va-yomer mishut ba'aretz u-mehit'halech bah.
This verse describes a conversation between Yahveh and the Satan. Yahveh asks the Satan where he comes from, and the Satan responds that he comes from roaming the earth and walking around in it.
[JOB.2.3] And Yahveh said to the Satan, "Have you set your heart upon my servant Iyov? Because there is none like him in the land, a man blameless and upright, one who fears the Gods and turns away from evil, and he still maintains his integrity. And you have incited me against him to destroy him without cause." [§]
Va-yomer Yahveh el-ha-Satan ha-samta livcha el-avdi Iyov ki ein kamoho ba-aretz ish tam ve-yashar yire Elohim ve-sar me-ra ve-odenhu machazik be-tumato vat-siteni bo le-balle'o chinam.
This verse recounts a conversation between Yahveh and the Satan. Yahveh questions the Satan about his focus on Iyov, highlighting Iyov's blamelessness, uprightness, fear of Elohim, and avoidance of evil. Yahveh asserts Iyov continues to hold onto his integrity and accuses the Satan of inciting Him to destroy Iyov without cause.
[JOB.2.4] Then the accuser answered Yahveh and said: "Skin for skin, and all that a man has he will give for his life." [§]
Va-yaan ha-Satan et-Yahveh va-yomer: Ohr be-ad-or ve-chol asher la-ish yitten be-ad nafsho.
This verse describes a conversation between 'the Satan' and 'Yahveh'. 'The Satan' is presented as an accuser or adversary. 'Yahveh' is the proper name of God. The verse outlines a challenge or proposition regarding skin for skin, and all that a man has for his life. It suggests a willingness to exchange possessions, or even one's well-being, for preservation of life.
[JOB.2.5] But send now your hand and touch his bone and his flesh. If not, may he bless you. [§]
u'lam sh'lach-na ya'decha v'ga'a el-'atzmo v'el-b'saro im-lo el-panecha y'varechecha.
This verse contains a challenge regarding blessing. "u'lam" means "but". "sh'lach-na" means "send now". "ya'decha" means "your hand". "v'ga'a" means "and touch". "el-'atzmo" means "to his bone". "v'el-b'saro" means "and to his flesh". "im-lo" means "if not". "el-panecha" means "to your face". "y'varechecha" means "he will bless you". The verse is a challenge to see if blessing comes from a person's physical well-being, or from the Gods themselves.
[JOB.2.6] And Yahveh said to the adversary, “Behold, it is in your hand, but guard his soul.” [§]
Va-yo-mer Yahveh el-ha-Sa-tan hin-no be-ya-de-cha ach et naf-sho sh’mor.
This verse recounts God speaking to Satan. 'Va-yo-mer' means 'and said'. 'Yahveh' is the proper name of God. 'El' means 'to' or 'belonging to'. 'Ha-Sa-tan' means 'the adversary'. 'Hin-no' means 'behold, it is'. 'Be-ya-de-cha' means 'in your hand'. 'Ach' means 'but'. 'Et' is an untranslatable grammatical marker. 'Naf-sho' means 'his soul'. 'Sh’mor' means 'guard'.
[JOB.2.7] And the accuser went out from the presence of Yahveh, and he struck Job with an evil disease from the sole of his foot to his crown. [§]
vayyetze hasatan meat p'nei Yahveh vayakh et-Iyyov bish'chin ra mi-kaf raglo ad kadkodo
This verse describes Satan departing from the presence of Yahveh and then afflicting Job with a severe skin disease. 'Vayyetze' means 'and he went out'. 'Hasatan' is 'the accuser' or 'the adversary'. 'Meat p'nei' means 'from before' or 'from the presence of'. 'Yahveh' is the proper name of God. 'Vayakh' means 'and he struck'. 'Et-Iyyov' denotes Job as the direct object. 'Bish'chin ra' means 'with a sore/disease, evil'. 'Mi-kaf raglo ad kadkodo' means 'from the sole of his foot to his crown'.
[JOB.2.8] And he took a potsherd to scrape himself with, and he was sitting in the midst of the ashes. [§]
Va-yik-akh-loo kho-resh le-hee-tga-red bo veh-hoo yo-shev be-toch ha-eh-fer.
This verse describes a man taking a potsherd to scrape himself with while sitting in ashes. The components break down as follows: 'va-yik-akh-loo' means 'and he took'; 'kho-resh' means 'a potsherd' or 'fragment of pottery'; 'le-hee-tga-red' means 'to scrape with'; 'bo' means 'with it' or 'in it'; 'veh-hoo' means 'and he'; 'yo-shev' means 'sitting'; 'be-toch' means 'in the midst of' or 'within'; 'ha-eh-fer' means 'the ashes'.
[JOB.2.9] And his wife said to him, "Are you still holding to your innocence? Bless the Gods and die!" [§]
va-to-mer lo ishto od-cha ma-khazik be-tu-ma-te-cha ba-rech elohim va-mut.
This verse is from Genesis 3:3. 'Va-to-mer' means 'and she said'. 'Lo' means 'to him'. 'Ishto' means 'his wife'. 'Od-cha' means 'are you still'. 'Ma-khazik' means 'holding'. 'Be-tu-ma-te-cha' means 'in your innocence'. 'Ba-rech' is a command meaning 'bless'. 'Elohim' refers to 'the Gods'. 'Va-mut' means 'and die'.
[JOB.2.10] And he said to her, "Speak one of the foolish things, and also we will accept the good from the Gods, but we will not accept the evil. In all of this, Iyov did not sin with his lips." [§]
vayomer eleha kedaber achat hanvalot tedaberi gam et hatov nekabel me'et haelohim ve'et hara lo nekabel bekhal zot lo chata iyov bisfatav.
This verse recounts a conversation with Iyov. It expresses a principle of accepting good from the Gods but rejecting evil. It concludes that Iyov did not sin with his words, despite the challenges he faced.
[JOB.2.11] And the three friends of Job heard about all the evil that had come upon him, and they came, each from his place. Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Na’amathite, and they made an appointment together to come to mourn with him and to comfort him. [§]
Va-yishma'u shloshet re'ei Iyyov et kol-hara'ah hazot haba'ah alav, va-yavo'u ish mimkomo, Elifaz ha-Teimani u-Bildad ha-Shuchi ve-Tzofar ha-Na'amati, va-yiva'du yachdav lavo lanud-lo u-lenachamo.
This verse describes how three friends of Job – Eliphaz, Bildad, and Zophar – heard about all the misfortune that had befallen him. Each friend traveled from their own place to come and comfort him.
[JOB.2.12] And they lifted their eyes from afar, and they did not recognize him. And they raised their voice, and they wept. And each person tore his upper garment and threw dust upon their heads toward the heavens. [§]
vayis'u et eineihem merachok v'lo hichiruhu vayis'u qolam vayivku vayikre'u ish me'ilo vayizru afar al rasheihem hashamaymah
This verse describes people reacting with grief and distress upon seeing someone, not recognizing them, and expressing their sorrow through loud crying, tearing their clothing, and throwing dust on their heads towards the heavens. The grammatical structure is typical of biblical Hebrew narrative, using 'vav-consecutive' to connect clauses and detailing actions in a sequential manner.
[JOB.2.13] And they sat with him on the land for seven days and seven nights, and no one spoke to him a word, for they saw that the pain was very great. [§]
VaYeshvu Ito LaAretz Shiv'at Yamim Ushiv'at Leilot VeEin Dover Elav Davar Ki Rau Ki Gadal HaKhev MeOd.
This verse describes a period of mourning following a death. 'VaYeshvu' means 'and they sat'. 'Ito LaAretz' means 'with him on the land'. 'Shiv'at Yamim Ushiv'at Leilot' means 'seven days and seven nights'. 'VeEin Dover Elav Davar' means 'and no one spoke to him a word'. 'Ki Rau' means 'for they saw'. 'Ki Gadal HaKhev MeOd' means 'that the pain was very great'.
JOB.3
[JOB.3.1] After this, Job opened his mouth and he cursed his day. [§]
akharey-khen pathakh iyov et-peehu vaykallel et-yomo
This verse describes Job opening his mouth and cursing the day of his birth. "Akharey-khen" means 'after this'. "Pathakh" means 'he opened'. "Iyov" is the name Job. "Et-peehu" is a grammatical particle with 'peehu' meaning 'his mouth'. "Vaykallel" means 'and he cursed'. "Et-yomo" is a grammatical particle with 'yomo' meaning 'his day'.
[JOB.3.2] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.3.3] May the day I was born be lost, and may the night say, ‘A curse on humankind.’ [§]
yo-avad yohm ee-vah-led bo, ve-ha-lai-lah ah-mar ho-rah ga-ver.
This verse expresses a curse, wishing for the day of the speaker’s birth to be lost. It also wishes that the night of conception be cursed. ‘Yohm’ means ‘day,’ ‘ee-vah-led’ means ‘when I was born,’ ‘bo’ means ‘in it,’ ‘ha-lai-lah’ means ‘the night,’ ‘ah-mar’ means ‘said’ or ‘let it say,’ ‘ho-rah’ means ‘instruction’ (but in this context is used as a curse), and ‘ga-ver’ means ‘man,’ but is used here as a general descriptor.
[JOB.3.4] That day there will be darkness, the Gods will not seek it from above, and light will not appear upon it. [§]
ha-yom ha-hu ye-hee choshek al-yidreshehu Eloah mi-ma'al ve-al-tofa' alav neharah.
This verse describes a day of darkness that the Gods will not seek from above, and no light will shine upon it. 'ha-yom' means 'the day', 'ha-hu' means 'that', 'ye-hee' means 'let it be' or 'will be', 'choshek' means 'darkness', 'al-yidreshehu' means 'let it not be sought by him', 'Eloah' is a singular form of 'the Gods', 'mi-ma'al' means 'from above', 've-al-tofa' means 'and let not appear', 'neharah' means 'light'.
[JOB.3.5] Darkness will cover him, and the shadow of death will dwell upon him. A cloud will swallow him, like the bitterness of a day. [§]
yig'aluhu khoshekh v'tzalmavet tishkhan alav ananah yeva'atuhu kim'rireiy yom.
This verse describes a state of being overtaken by darkness and the shadow of death. It uses poetic language to illustrate intense suffering. 'Yig'aluhu' means 'darkness will cover him'. 'Khoshekh' is darkness. 'Tzalmavet' is the shadow of death. 'Tishkhan' means 'will dwell'. 'Alav' means 'upon him'. 'Ananah' is a cloud. 'Yeva'atuhu' means 'will swallow him'. 'Kim'rireiy' means 'like bitterness'. 'Yom' is day.
[JOB.3.6] May that night not have darkness taken from it, may it not come together in the days of the year, may it not come by the number of months. [§]
halayla hahu yikahehuhu ophel al-yichad bimei shanah bemispar yerachim al-yavo.
This verse describes a wish that a certain event not occur. "halayla hahu" refers to "that night". "yikahehuhu" means "it be taken from him". "ophel" means "darkness". "al-yichad" means "not be united/come together". "bimei shanah" means "in the days of the year". "bemispar yerachim" means "by the number of moons/months". "al-yavo" means "not come". The verse expresses a desire for a night of darkness not to happen within the year, or not to come by the count of months.
[JOB.3.7] Behold, this night will be barren. Let no joyful sound come into it. [§]
hin-neh hah-lah-yah hah-hoo yih-hee gahl-mood al-tah-vo reh-nah-nah boh.
This verse uses 'hinneh' meaning 'behold'. 'Hah-lah-yah hah-hoo' means 'this night'. 'Yih-hee' means 'will be'. 'Gahl-mood' signifies a tightly rolled or sealed up thing, implying emptiness or barrenness. 'Al-tah-vo' is a negative command meaning 'do not come'. 'Reh-nah-nah' translates to 'joyful sound' or 'shouting'. 'Boh' is simply 'in it'. Therefore, the verse is a command *not* to let joyful sounds enter this night, indicating a somber or tragic event.
[JOB.3.8] They will compress it, the cursers of the day, the future ones, stirring up Leviathan. [§]
yik'buhu orei-yom ha'atidim oreir livyatan.
This verse describes those who curse the day stirring up Leviathan. 'Yik'buhu' means 'they will compress it' or 'they will restrain it.' 'Orei-yom' is 'cursers of the day.' 'Ha'atidim' means 'the future ones,' referring to those yet to be born who will curse the day. 'Oreir' means 'stirring up' or 'awakening.' 'Livayatan' is Leviathan.
[JOB.3.9] Let the stars darken, the stars that are poured out. They wait for light, and there is none. And may not see even with the eyelids of dawn. [§]
yekh-shək-hu kō-khə-vēi ni-shə-pō yə-qaw-lə-ʾōr wā-ʾayin wə-ʾal-yir-ʾeh bə-ʾap-pa-pēi-shā-ḥar.
This verse describes a darkening of the stars, a longing for light that does not come, and an inability to see even with the dawn approaching. 'Yekhshəkhu' means 'they darken'. 'Kokhevei' means 'stars'. 'Nishpo' means 'they are poured out' or 'they are scattered'. 'Yeqaw-lə-ʾōr' means 'they wait for light'. 'Wā-ʾayin' means 'and there is none'. 'Wə-ʾal-yir-ʾeh' means 'and may not see'. 'Bə-ʾap-pa-pēi-shā-ḥar' means 'in the eyelids of dawn' – a poetic phrase for the very first light of day.
[JOB.3.10] For he did not close the doors of my womb, and he hid trouble from my eyes. [§]
kee lo sagar deltei bitnee va-yaster amal mee-einai
This verse describes a situation where the speaker feels their suffering has been hidden from view. "kee" means "for" or "because". "lo" is a negative, meaning "not". "sagar" means "to close". "deltei" is the plural of "dalet" meaning "door". "bitnee" means "my womb". "va-yaster" means "and he hid". "amal" means "trouble" or "labor". "mee-einai" means "from my eyes".
[JOB.3.11] Why was I not allowed to die from the womb, to come forth from the belly and perish? [§]
lah-mah loh mee-reh-chem ah-moot mee-beh-ten yah-tsah-tee veh-eg-vah
This verse expresses a lament, questioning why the speaker was not allowed to die at birth, or to remain stillborn. 'Lahmah' means 'why'. 'Lo' is a negative particle, meaning 'not'. 'Mirechem' means 'from the womb'. 'Amut' means 'death'. 'Mibeten' means 'from the belly'. 'Yatsati' means 'I came forth/I emerged'. 'Ve' is 'and'. 'Egva' means 'I waste away/I perish'. This verse indicates a deep desire for non-existence.
[JOB.3.12] Why have blessings been placed before me, and what are the All-Powerful, for you have afflicted me? [§]
maddua kidmoni birchayim umah-shadayim ki inak
This verse appears in Job 31:18. "Maddua" means "why". "Kidmoni" means "before me". "Birchayim" means "in blessings". "Umah" means "what". "Shadayim" comes from the root 'shad' meaning 'all-powerful' but literally refers to 'breasts'. In ancient times, swearing an oath could involve invoking one's own offspring, thus referencing breasts as a symbol of fertility and life. “Ki” means “for” or “because”. “Inak” means “you have afflicted”.
[JOB.3.13] For now I lie down and am quiet. I sleep, then will rest for me. [§]
kee-ah-tah shah-kab-tee veh-esh-koh-t yah-shan-tee az ya-noo-akh lee.
This verse describes a desire for rest and tranquility. "kee-ah-tah" means "for now". "shah-kab-tee" means "I lay down". "veh-esh-koh-t" means "and I am quiet". "yah-shan-tee" means "I sleep". "az" means "then". "ya-noo-akh" means "will rest". "lee" means "for me". The overall sentiment is a longing for peaceful rest.
[JOB.3.14] With kings and counselors of the land, the builders of ruins for themselves. [§]
im-məlāḵīm vəyō‘əṣē ārəṣ habōnīm ḥōrāvōt lāmo
This verse describes being with kings and counselors of the land who are building ruins for themselves. 'Im' means 'with'. 'Məlāḵīm' is the plural of 'melek', meaning 'king'. 'Vəyō‘əṣē' means 'and counselors'. 'Ārəṣ' means 'land'. 'Habōnīm' means 'the builders'. 'Ḥōrāvōt' means 'ruins'. 'Lāmo' means 'for them'.
[JOB.3.15] Or with rulers, gold to them, those who fill their houses with silver. [§]
o im-sarim zahav lahem hamemalim batehem kasef
This verse lists possessions. 'Sarim' refers to rulers or nobles. 'Zahav' means gold. 'Lahem' means to them. 'Hamemalim' means those who fill. 'Batehem' means their houses. 'Kasef' means silver. The verse describes either being with rulers and giving them gold, or rulers filling their houses with silver.
[JOB.3.16] Or will I be like something hidden, not existing? Like infants, I have not seen light. [§]
o k’nef’el tamun lo eh’yeh k’ol’lim lo ra’u or
This verse uses poetic language and parallelism. “K’nef’el” means something hidden or concealed, like a folded wing. “Tamun” reinforces the idea of being hidden. “Eh’yeh” is the first-person imperfect form of the verb ‘to be’, and is used here to mean ‘I will be’. “Ol’lim” means young children or infants. “Ra’u” means ‘saw’. “Or” means ‘light’.
[JOB.3.17] There the wicked have ceased to rage, and there the labors of strength will rest. [§]
sham resha'im khadlu rogez ve sham yanu'khu yegi'ei koakh
This verse describes a place where the wicked cease to rage and the weary find rest. "Sham" means "there". "Resha'im" means "the wicked". "Khadlu" means "ceased". "Rogez" means "to rage". "Yanu'khu" means "they will rest". "Yegi'ei" means "the weary" or "the labors of". "Koakh" means "strength".
[JOB.3.18] Together, the prisoners are quiet, and no one hears the voice of one who drives them. [§]
ya-chad a-see-reem sha-a-nah-noo lo sha-may-voo ko-ol no-ges
This verse describes a situation where prisoners are kept together, and no one hears the voice of one who drives or urges them on. "Ya-chad" means together. "A-see-reem" is prisoners. "Sha-a-nah-noo" means quiet or at rest. "Lo" is not. "Sha-may-voo" means to hear. "Ko-ol" means voice. "No-ges" means one who urges on, or a driver.
[JOB.3.19] Small and great, there He is, and a servant free from my Lord. [§]
qaton ve-gadol sham hu ve-eved chafshi me-adonai.
This verse consists of several words. 'Qaton' means small. 'Ve' means and. 'Gadol' means great. 'Sham' means there. 'Hu' means he/it. 'Eved' means servant. 'Chafshi' means free. 'Me' means from. 'Adonai' means my Lord.
[JOB.3.20] Why does Yahveh give labor and life to the bitter in soul? [§]
Lah-mah yee-ten le-ah-mel ore ve-chai-eem le-mah-ray nah-fesh.
This verse asks a rhetorical question about why God gives labor and life to those who are bitter in soul. 'Lah-mah' means 'why'. 'Yee-ten' means 'He gives'. 'Le-ah-mel' means 'for labor'. 'Ore' means 'light' (but is used here for ‘life’ or ‘days’). 'Ve-chai-eem' means 'and life'. 'Le-mah-ray' means 'to the bitter'. 'Nah-fesh' means 'soul'.
[JOB.3.21] The awaiting ones to death, and it is not, and they dig for it from treasures. [§]
ham-khak-kim la-ma-vet ve-ei-nen-nu va-yakh-pe-ru-hu mi-mat-mo-nim.
This verse describes people who await death, yet it does not come. Instead, they dig for it amongst treasures. 'ham-khak-kim' means 'the awaiting ones'. 'la-ma-vet' means 'to death'. 've-ei-nen-nu' means 'and it is not'. 'va-yakh-pe-ru-hu' means 'and they dig for it'. 'mi-mat-mo-nim' means 'from treasures'.
[JOB.3.22] The rejoicing ones upon gladness will grow old because they find a grave. [§]
ha-sme-chim alei-gil ya-si-su ki yim-tze-u-ka-ver.
This verse describes people who rejoice upon gladness, they will grow old because they find a grave. "ha-sme-chim" means "the rejoicing ones". "alei-gil" means "upon gladness". "ya-si-su" means "they will grow old". "ki" means "because". "yim-tze-u" means "they will find". "ka-ver" means "a grave".
[JOB.3.23] To the man whose way is hidden, the God shields him. [§]
le-gever asher darkkho nisttara vayasekh elohah ba'ado
This verse describes a man whose way is hidden, and God shields him. 'Gever' means man. 'Asher' is a relative pronoun meaning 'whose' or 'which'. 'Darkkho' means his way. 'Nisttara' means is hidden. 'Vayasekh' means and shields. 'Elohah' is 'the God'. 'Ba'ado' means for him or on his behalf.
[JOB.3.24] For before my bread my groaning will come, and my roarings were consumed like water. [§]
kee-lee-fneh-ee lakh-mee an-cha-tee ta-vo va-yeet-koo ka-ma-yim sha-gah-otee
This verse describes the speaker’s distress being so great it physically affects their appetite. "Kee" means 'for' or 'because'. "Lifnei" means 'before'. "Lachmee" means 'my bread'. "Anchati" means 'my groaning'. "Tabo" means 'will come'. "Vayeetkoo" means 'and they were consumed'. "Kammayim" means 'like water'. "Shagahtai" means 'my roarings'. The verse is speaking about the feeling of losing appetite when overcome with sadness.
[JOB.3.25] Because fear has frightened me, and it has appeared to me, and that which I dreaded has come to me. [§]
kee pakhad pakhadtee va yetayeni va asher yagorti yavo lee
This verse contains several key terms relating to divine encounters and fear. 'Pakhad' means fear or terror. 'Yetayeni' is a form of the verb 'to come' or 'to appear', in this case, suggesting a divine appearance. 'Yagorti' refers to something feared or dreaded. The verse expresses a sense of being fearful and then experiencing the very thing that was feared.
[JOB.3.26] I have not been quiet, and I have not been still, and I have not rested, and anger came. [§]
lo shaalavti ve lo shakati ve lo nachati vayavo rogez.
This verse describes a state of unrest and then an arrival of anger. "Lo" is a negative particle meaning "not". "Shaalavti" comes from the root meaning "to be quiet, to be peaceful". "Shakatti" also carries the meaning of quiet or rest. "Nachati" means to rest or be at ease. "Vayavo" means "and came". "Rogez" refers to anger or wrath.
JOB.4
[JOB.4.1] And Eliphaz, the Temanite, answered and said. [§]
va-yaan el-ee-fatz ha-tay-ma-nee va-yo-mar
This verse introduces Eliphaz the Temanite speaking. 'va-yaan' means 'and he answered'. 'el-ee-fatz' is the proper name Eliphaz. 'ha-tay-ma-nee' means 'the Temanite', indicating origin or association. 'va-yo-mar' means 'and he said'.
[JOB.4.2] Has a word ever been spoken to you that would not tire, and in speaking, who is able to restrain themselves? [§]
Ha-nee-sah dah-var eh-leh-kah tee-leh-eh vah-etz-or beh-mee-leen mee yoo-khal?
This verse consists of a rhetorical question. "Ha-nee-sah" is a question marker. "Dah-var" means 'word' or 'thing'. "Eh-leh-kah" means 'to you'. "Tee-leh-eh" means 'to weary' or 'to tire'. "Vah-etz-or" means 'and to restrain'. "Beh-mee-leen" means 'in words'. "Mee yoo-khal?" means 'who is able?' or 'who can?' The verse asks if anyone is able to speak without eventually becoming weary or restraining themselves.
[JOB.4.3] Behold, you have afflicted many, and you strengthen weakened hands. [§]
hinneh yissart rabbim veyadayim rafoth techazek.
This verse uses several key terms. "Hinneh" means "behold" or "surely". "Yissart" is a verb meaning "you have afflicted" or "you have disciplined". "Rabbim" means "many". "Yadayim" means "hands". "Rafoth" means "weak" or "relaxed". "Techazek" means "you strengthen". The verse describes a situation where many have been afflicted, and weakened hands are being strengthened.
[JOB.4.4] Failure establishes your words, and you strengthen kneeling weaknesses. [§]
kosh-el yee-kee-moon mee-leh-kha oo-veer-kah-heem khohr-ay-oht teh-ah-mets
This verse describes the weakness of humankind and the strength of the Gods. "Kosh-el" refers to failure or weakness. "Yee-kee-moon" means to establish or make firm. "Mee-leh-kha" is 'your words', a plural possessive. "Oo-veer-kah-heem" means 'and the weak'. "Khohr-ay-oht" means 'kneeling'. "Teh-ah-mets" means 'you strengthen'. This implies that the Gods strengthen those who are kneeling and weak, while humankind’s words fail.
[JOB.4.5] For now it will come to you, and the Gods will touch your hand, and you will be afraid. [§]
kee atta-h tah-vo-ah eh-lay-kha va-tay-leh tee-gah ay-day-kha va-tee-bah-leh
This verse contains several words relating to God. "Atta" means "you", and is referring to the people of Israel. "Tah-vo-ah" is a verb meaning "come". "Eh-lay-kha" means "to you". "Va-tay-leh" means "and it will be". This is referencing the presence of God. "Tee-gah" means "touch". "Ay-day-kha" means "your hand". "Va-tee-bah-leh" means "and be afraid".
[JOB.4.6] Is not the fear of God your trust, your hope, and the perfection of your ways? [§]
Ha-lo yir-at-kha kis-la-te-kha tik-va-tekh-a ve-tom dra-khekha.
This verse uses several names and concepts relating to God. "Ha-lo" is an interrogative particle meaning "Is it not...?" "Yir-at-kha" is derived from the root 'yare', meaning to fear, and refers to the fear of God. "Kis-la-te-kha" means your trust. "Tik-va-tekh-a" means your hope. "Ve-tom dra-khekha" means and the perfection of your ways.
[JOB.4.7] Please remember who it is that is pure and has been destroyed, and where are the upright gathered? [§]
zekhar-na mi hu naki avad ve-eifo yesharim nichadu
This verse consists of several words. 'Zekhar' means 'remember'. 'Na' is a particle used for emphasis or pleading, translated as 'please' or 'now'. 'Mi' means 'who'. 'Hu' means 'he/it'. 'Naki' means 'pure/blameless'. 'Avad' means 'lost/destroyed'. 'Ve' means 'and'. 'Eifo' means 'where'. 'Yesharim' means 'righteous/upright'. 'Nichadu' means 'are gathered/are destroyed'. The verse is a rhetorical question asking someone to remember if any blameless person has been lost and where the upright are gathered, implying they are nowhere to be found.
[JOB.4.8] As I have seen those who cultivate iniquity and those who sow trouble, they will reap it themselves. [§]
ka-asher ra-ee-tee chor-shee ah-ven ve-zohr-ay ee-mahl yik-tzo-ruh-hoo
This verse describes the consequences of sowing wickedness. "ka-asher" means 'as' or 'like'. "ra-ee-tee" means 'I saw'. "chor-shee" means 'those who plow' or 'cultivators'. "ah-ven" means 'iniquity' or 'wickedness'. "ve" means 'and'. "zohr-ay" means 'those who sow' or 'planters'. "ee-mahl" means 'trouble' or 'labor'. "yik-tzo-ruh-hoo" means 'they will reap it', specifically 'they will reap it themselves'.
[JOB.4.9] From the breath of the God, they will perish, and from the wind of his anger, they will be consumed. [§]
min-nish-mat el-o-hah yo-ay-ve-du oo-me-roo-ach ap-po yi-kh-lu
This verse uses several key names for God. 'min' means 'from'. 'nishmat' means 'breath'. 'eloah' is a singular form of 'Elohim', and we will translate that as 'the God'. 'yo-ay-ve-du' means 'they will perish'. 'oo' means 'and'. 'me-roo-ach' means 'from the wind'. 'ap-po' means 'his nose' (used metaphorically for anger). 'yi-kh-lu' means 'they will be finished or consumed'. Thus, the verse speaks of perishing from the breath of the God and being consumed from the wind of his anger.
[JOB.4.10] The roaring of a lion and the sound of a howling, and the teeth of young lions were shattered. [§]
shaghat aryeh vekol shachal vesinnei kefirim nita'u
This verse describes the sounds and features associated with a young lion. "Shaghat" means a roaring sound. "Aryeh" means lion. "Vekol" means and a sound of. "Shachal" refers to a howling or crying out, generally associated with predatory animals. "Vesinnei" means and the teeth of. "Kefirim" means young lions. "Nita'u" means were broken or shattered.
[JOB.4.11] The lion does not perish without prey, and the offspring of the lion will be scattered. [§]
la-yish obed mi-beli-taref u-v’nei lav’i yit’paradu
This verse describes a lion that does not hunt for food, and its offspring are scattered. ‘Layish’ relates to a lion, ‘obed’ means to perish or be lost (in the context of hunting, to not find food), ‘mibli’ means without, ‘taref’ means prey or food obtained through hunting, ‘u’ is ‘and’, ‘b’nei’ means sons or offspring, ‘lav’i’ means lion, and ‘yit’paradu’ means they will be scattered.
[JOB.4.12] And a word to me is stolen, and my ear took a rumor from him. [§]
ve-elai davar yegunav vatikhah ozni shemets menhu
This verse consists of several words. 'Ve' means 'and'. 'Elai' means 'to me'. 'Davar' means 'word'. 'Yegunav' means 'is stolen'. 'Vatikah' means 'and took'. 'Ozni' means 'my ear'. 'Shemets' means 'a rumor'. 'Menhu' means 'from him'. Combining these, the verse describes a word being stolen and a rumor being taken by the speaker's ear from someone.
[JOB.4.13] With shiverings from visions of the night, when dormancy falls upon people. [§]
bish'eefim mechezayonot laylah binfol tardemah al-anashim
This verse describes visions occurring during the night while people are asleep. "bish'eefim" relates to trembling or shivering, potentially indicating the intensity of the visions. "mechezayonot" means 'from visions'. "laylah" signifies 'night'. "binfol" means 'when falling'. "tardemah" is 'sleep' or 'dormancy'. "al-anashim" means 'upon people'.
[JOB.4.14] Fear called to me, and trembling, and the abundance of my bones it frightened. [§]
pakhad kerani ure'ada verov atzmotai hipkhid.
This verse describes a feeling of intense fear. "Pakhad" means fear or terror. "Kerani" means it called to me, or came upon me. "Ure'ada" means and trembling. "Verov" means and abundance, or a multitude. "Atzmotai" means my bones. "Hipkhid" means it made afraid, or frightened.
[JOB.4.15] And a wind will pass over my face, making the hair of my flesh stand on end. [§]
ve-ru-ach al-pa-nai ya-cha-lof, te-sa-mer sa-a-rat be-sa-ri.
This verse describes a wind passing over the face of the speaker, causing their hair to stand on end. 'Ruach' means wind or breath. 'Panai' is 'my face'. 'Yachalof' means 'will pass over'. 'Tsammer' means 'will make stand on end'. 'Sa'arat' means 'hair of'. 'Besari' means 'my flesh'.
[JOB.4.16] He will stand, but I will not recognize his appearance. It is like an image before my eyes, a silence and a voice I will hear. [§]
ya-amod ve-lo akhir mar-eh-hu temunah le-neged ei-nai de-mah-mah va-kol esh-mah.
This verse describes a situation where someone stands, but is not recognized. Their appearance is like an image before the eyes, and a silence and a voice are heard. The verb 'ya-amod' means 'to stand'. 'Lo akhir' means 'not recognize'. 'Mar-eh-hu' means 'his appearance'. 'Temunah' means 'image'. 'Le-neged ei-nai' means 'before my eyes'. 'De-mah-mah' means 'silence'. 'Va-kol' means 'and a voice'. 'Esh-mah' means 'I will hear'.
[JOB.4.17] Can humanity become righteous from the Gods? Or will a man be pure from the one who made him? [§]
ha-enosh me-eloah yitzdak; im me-osehu yithar-gaber.
This verse asks whether humanity can achieve righteousness from the Gods, or purity from the one who made them. 'Enosh' refers to humanity, 'eloah' is a form of 'El' meaning 'God' (here translated as 'the Gods' due to the form). 'Yitzdak' means 'will be righteous', 'osehu' is 'the one who made him' and 'yithar-gaber' means 'will a man be pure'.
[JOB.4.18] Indeed, he does not trust in his servants, and he will place praise among his messengers. [§]
hen ba'avadav lo ya'amin u'vmal'achav yasim tehillah.
This verse discusses a lack of trust in servants and the placement of praise among messengers. 'Hen' indicates 'behold' or 'indeed'. 'Ba'avadav' means 'in his servants'. 'Lo ya'amin' means 'will not trust'. 'U'vmal'achav' means 'and in his messengers'. 'Yasim' means 'will place' or 'will put'. 'Tehillah' means 'praise'.
[JOB.4.19] Even the dwellers in strong houses, whose foundations are in dust, He will crush before the ash. [§]
af shokh’nei batei-khomer asher-be’afar yesodam yedakh’kum lifnei-ash.
This verse describes a scenario where even those who dwell in strong houses, whose foundations are in dust, will be crushed before the ash. "Af" is an expression of intensity, indicating 'even'. "Shokh’nei" means 'dwellers'. "Batei-khomer" refers to 'houses of strength' or 'strong houses'. "Asher-be’afar" means 'whose foundations are in dust'. "Yesodam" means 'their foundation'. "Yedakh’kum" means 'He will crush them'. "Lifnei-ash" means 'before the ash'.
[JOB.4.20] From morning until evening they will be smitten, without possessions forever they will perish. [§]
miboker la'erev yukhatu mimbli mesim lanetzach yo'avedu.
This verse uses several key terms. "Boker" means morning. "Erev" means evening. "Yukhatu" is a verb meaning they will be smitten or afflicted. "Mibli" means without. "Mesim" means possessions or property. "Lanetzach" means forever. "Yo'avedu" means they will perish or be destroyed. The verse describes a continual affliction and ultimate destruction.
[JOB.4.21] Is it not so that they will not journey among them and die, and not with wisdom? [§]
ha-lo nih-sah yit-rahm bahm yah-moo-too veh-lo beh-chok-mah
This verse consists of several components. "ha-lo" is an interrogative particle meaning "is it not?" or "surely". "nih-sah" means "to travel" or "to journey". "yit-rahm" is a form of the root meaning 'to wander' or 'to roam'. "bahm" means "in them" or "among them". "yah-moo-too" means "they will die". "veh-lo" means "and not". "beh-chok-mah" means "with wisdom". Therefore, the verse asks if they will not journey amongst them and die, and not with wisdom.
JOB.5
[JOB.5.1] Call out now, is there one who answers you? And from whom among the holy ones will you turn? [§]
kre-ah-nah ha-yesh oh-neh-cha ve-el mi mik-do-shim teef-neh
This verse is a rhetorical question, challenging someone to find a responsive deity among the holy ones. "Kera-na" is an imperative, meaning "call out!" or "cry!" "Ha-yesh" means "is there?" "Oh-neh-cha" is a verb meaning "answers you". "Ve-el mi" means "and to whom?" or "and from whom?" "Mik-do-shim" means "from the holy ones". "Teef-neh" is a verb meaning "you will turn".
[JOB.5.2] For to a fool Yahveh will slay like a fly, and a simpleton zeal will destroy. [§]
ki-le-e-vil ya-ha-rag-ka-as, u-po-teh ta-mit ki-nah.
This verse contains several words that require literal translation. "ki" means "for" or "because". "le-e-vil" means "to a fool". "ya-ha-rag" means "will slay". "ka-as" means "like a fly". "u" means "and". "po-teh" means "a simpleton". "ta-mit" means "will destroy". "ki-nah" means "zeal" or "jealousy". The verse is a statement about the consequences for fools and simpletons.
[JOB.5.3] I saw a fool establishing roots, and I destroyed their prosperity suddenly. [§]
a-nee ra-ee-tee eh-veel mash-reesh va-ek-ov nav-eh-hu pit-om.
This verse describes the speaker observing a fool establishing roots, and then, suddenly, the speaker destroys their prosperity. "Ani" means "I". "Ra'iti" means "I saw". "Evil" means "fool". "Mashreesh" means "establishing roots". "Va'ekov" means "and I destroyed". "Navoh" means "prosperity". "Pitom" means "suddenly".
[JOB.5.4] His sons are distanced from salvation, and they are oppressed at the gate, and there is no deliverer. [§]
yir'chaku banav miyesha' va'yidak'khu bash'ar ve'ein matzil.
This verse describes a situation where the sons are distanced from salvation, and are oppressed at the gate, with no deliverer. Let's break down the names: 'banav' means 'his sons,' 'yesha' relates to 'salvation,' and 'matzil' means 'deliverer.' The verse uses a descriptive rather than a naming convention for the divine, so there are no divine names to translate.
[JOB.5.5] That which the harvest of the hungry will eat, and to hidden stores he will take it; and he craves dried up strength. [§]
asher qetsiro rav’ev yochal ve’el mitzinim yikahehuhu veshaf tsammim cheilam.
This verse describes a desperate situation of famine. 'Asher' means 'which' or 'that'. 'Qetsir' refers to the harvest. 'Rav’ev' means hungry. 'Yochal' means he eats. 'Ve’el' means and to/towards. 'Mitzinim' refers to hidden stores, or reserves. 'Yikahehuhu' means he will consume it/him. 'Veshaf' means and he craves. 'Tsammim' means thirst/dried up. 'Cheilam' means their strength.
[JOB.5.6] For wickedness does not go out from dust, and toil does not sprout from the earth. [§]
kee lo-yay-tseh may-ah-far ah-ven oo-may-ah-dah-mah lo-yitz-mah ah-mal
This verse uses several key words. "kee" means "for" or "because". "lo" is a negative particle, meaning "not". "yay-tseh" comes from the root "yatsa", meaning "to go out" or "to proceed". "ah-far" means "dust" or "earth". "ah-ven" means "wickedness" or "iniquity". "oo" means "and". "ah-dah-mah" also means "earth" or "ground". "lo-yitz-mah" means "will not sprout" or "will not grow". "ah-mal" means "toil", "labor", or "sorrow". The verse discusses the origin of negative things, stating they do not come from good sources.
[JOB.5.7] For humankind is brought forth to toil, and the sons of violence will elevate themselves as the lofty. [§]
kee-ah-dahm le-ah-mahl yoo-lahd oo-ve-nay-resh-ef yahg-bee-hoo ooof
This verse describes the toil of humankind and how those who practice violence will elevate themselves. 'Adam' refers to humankind. 'Amal' means toil or labor. 'Yulad' means to be born, or here, brought forth. 'Benei-reshef' means 'sons of violence' or those who practice violence. 'Yagbihu' means to elevate or lift up. 'Oof' means flying creatures, but figuratively can mean those who are lofty or arrogant.
[JOB.5.8] However, I will seek to God and to the Gods I will present my case. [§]
u-lam a-ni ed-rosh el-El ve-el-Elohim a-seem div-ra-ti.
This verse expresses a decision to seek out God and to present one’s case to the Gods. ‘u-lam’ introduces a contrasting thought, indicating ‘but’ or ‘however’. ‘a-ni’ means ‘I’. ‘ed-rosh’ is the verb ‘to seek’. ‘el-El’ means ‘to God’. ‘ve-el-Elohim’ means ‘and to the Gods’. ‘a-seem’ means ‘I will put’ or ‘I will present’. ‘div-ra-ti’ means ‘my case’ or ‘my words’.
[JOB.5.9] The one who performs great deeds, and there is no search of them, wonders without number. [§]
Oseh gedolot ve'ein cheker, niflaot ad-ein mispar.
This verse describes the divine being as a performer of great deeds, whose workings are unsearchable, and whose wonders are countless. "Oseh" means 'doer' or 'performer'. "Gedolot" means 'great things' or 'great deeds'. "Ve'ein" means 'and there is no'. "Cheker" means 'search' or 'investigation'. "Niflaot" means 'wonders'. "Ad-ein" means 'until no' or 'without'. "Mispar" means 'number'.
[JOB.5.10] The giver of rain on the face of the earth and the sender of waters on the face of streets. [§]
hanoten matar al-p’nei-’aretz v’shole’ach mayim al-p’nei chu’tzot.
This verse describes God providing rain and sending water. 'Hanoten' means 'the giver'. 'Matar' means 'rain'. 'Al-p’nei-’aretz' means 'on the face of the earth'. 'V’shole’ach' means 'and the sender'. 'Mayim' means 'waters'. 'Al-p’nei chu’tzot' means 'on the face of streets'.
[JOB.5.11] To set the humble to height and to lift up the gloomy to salvation. [§]
lah-soom shə-pah-leem lə-mah-rom və-qod-reem sahg-voo yə-shah
This verse contains several words that require literal translation. "lah-soom" means "to set" or "to place". "shə-pah-leem" is the plural of "shə-pah-al" meaning "lowly" or "humble". "lə-mah-rom" means "to height" or "to the high places". "və" means "and". "qod-reem" means "darkness" or "gloom". "sahg-voo" means "to lift up" or "to exalt". "yə-shah" means "salvation". Therefore, the verse speaks of placing the humble in high places, and lifting up the gloomy to salvation.
[JOB.5.12] The planning of uncovered thoughts will not succeed by the resourcefulness of their hands. [§]
May-fer ma-khash-voht a-roo-meem; ve-lo-ta-a-seh-nah yeh-day-hem too-shee-yah.
This verse describes wicked people and their plans. "May-fer" refers to a council or assembly, but here indicates scheming. "Ma-khash-voht" are thoughts or plans. "A-roo-meem" means naked or uncovered, implying deceitful and exposed plans. "Ve-lo-ta-a-seh-nah" means 'and they will not do'. "Yeh-day-hem" means 'their hands'. "Too-shee-yah" means success or prosperity, but here signifies practical skill or resourcefulness in carrying out their evil intentions.
[JOB.5.13] The one who traps captures wise people in their own craftiness, and the counsel of the twisted is swiftly ruined. [§]
lokhed khakhamim be'armam va'atzat niftalim nimharah
This verse describes how the divine being traps wise people in their own craftiness, and the counsel of the twisted is swiftly ruined. Let's break down the components: 'lokhed' means 'one who traps or captures'. 'khakhamim' is 'wise people'. 'be'armam' means 'in their craftiness'. 'va'atzat' means 'and the counsel of'. 'niftalim' means 'the twisted ones'. 'nimharah' means 'is swiftly ruined or brought to nothing'.
[JOB.5.14] Days will meet darkness, and midnight will grope at noon. [§]
yo-mahm yeh-pahg-shee-hoo-hoshek ve-kah-lah-yil-eh yeh-mahsh-shoo bah-tzah-ho-rah-yim
This verse describes a situation where day meets darkness and midnight gropes at noon. 'Yomam' means 'days' or 'daytime'. 'Yefagshu' means 'they meet'. 'Hoshek' means 'darkness'. 'Ve' means 'and'. 'Kallilah' means 'midnight'. 'Yemashshu' means 'they grope'. 'Batzahorayim' means 'at noon'. The verse uses poetic parallelism to describe a disruption of the natural order.
[JOB.5.15] And He saved from sword from their mouth and from the hand of the strong one, the poor one. [§]
Va-yo-sha mei-che-rev mee-pee-hem oo-mee-yad cha-zak ev-yone.
This verse describes a deliverance. 'Va-yo-sha' means 'and He saved'. 'mei-che-rev' means 'from sword'. 'mee-pee-hem' means 'from their mouth'. 'oo-mee-yad' means 'and from hand'. 'cha-zak' means 'strong'. 'ev-yone' means 'poor one'. The verse speaks of saving someone from danger (sword and speech) and from a powerful opponent.
[JOB.5.16] And hope came to the poor, and her spirit leaped within her. [§]
va-tee la-dal tik-vah ve-o-la-tah kaf-tzah pee-hah.
This verse describes a situation where hope has come to the poor, and her spirit has leaped. "Dal" means poor or needy. "Tikvah" means hope. "Olah" refers to a lifting up or ascent, here understood as spirit or breath. "Kaphtzah" means to leap or spring. "Peehah" means her mouth or her spirit (as a figurative extension of speech).
[JOB.5.17] Behold, happy is the person whom God instructs, and do not despise the discipline of the Gods. [§]
hin-neh ash-ray eh-nosh yo-chee-kheh-nu el-oh-ah oo-moo-sar shad-dai al-tim-as.
This verse begins with an introductory particle meaning 'behold'. 'Ashrey' means blessed or happy. 'Enosh' refers to humankind or a person. 'Yochechenu' means 'instructs him'. 'Eloah' is a form of God. 'Musar' means discipline or correction. 'Shaddai' is a name for God often associated with power and abundance. 'Al tim’as' means 'do not despise'.
[JOB.5.18] For it is he who will cause pain and he will bind up, he will crush and his hand will heal. [§]
ki hu yakhib veyechbash yimchatz veyado tirpenah.
This verse describes God's power to both inflict harm and to heal. "Ki" means "for" or "because". "Hu" means "he". "Yakhib" means "he will cause pain". "Veyechebash" means "and he will bind up". "Yimchatz" means "he will crush". "Veyado" means "and his hand". "Tirpenah" means "will heal". The verse is presenting a duality of divine action – the ability to wound and to restore.
[JOB.5.19] In six distresses the Gods will deliver you, and in seven evil will not touch you. [§]
bə-śeš tsā-rōt ya-tsi-le-ḵā ū-və-šə-va lo-yi-ga ᵇə-ḵā rāᵇ
This verse describes protection from harm. 'śeš' means six, and 'šəva' means seven. 'tsārot' refers to distresses or troubles. 'ya-tsi-le-ḵā' means 'will deliver you'. 'lo-yi-ga ᵇə-ḵā' means 'will not touch you'. 'rāᵇ' means evil or harm.
[JOB.5.20] In hunger, the Gods redeem you from death, and in war, from the hand of the sword. [§]
bə-rā-‘āv pā-ḏə-ḵā mimmā-vet ū-ḇə-mil-ḥā-mā mi-yə-ḏei ḥā-rev.
This verse describes God’s deliverance. ‘bə-rā-‘āv’ means ‘in hunger’ or ‘during famine’. ‘pā-ḏə-ḵā’ means ‘He redeems you’. ‘mimmā-vet’ means ‘from death’. ‘ū’ means ‘and’. ‘ḇə-mil-ḥā-mā’ means ‘in war’ or ‘during battle’. ‘mi-yə-ḏei’ means ‘from the hand of’. ‘ḥā-rev’ means ‘the sword’.
[JOB.5.21] Hide yourself with a whip of the tongue, and do not fear destruction, because it will come. [§]
bə-shōṭ lā-shōn tē-ḥā-ḇē-’āḏ wə-lō-ti-rā’ mi-shōd ki yā-ḇō’
This verse speaks of concealing oneself with a whip of the tongue, and not fearing destruction because it will come. 'Shōṭ' is often translated as 'whip' or 'rod,' but figuratively, it refers to a means of control or punishment. 'Lā-shōn' means 'tongue.' 'Tē-ḥā-ḇē-’āḏ' means 'to hide oneself.' 'Mi-shōd' means 'from destruction.' 'Ki yā-ḇō’' means 'because it will come.'
[JOB.5.22] You will laugh at ruin and at fear, and do not fear from the living things of the earth. [§]
l’shod u’l’khafan tiskhaq u’mekhayat ha’aretz al-tira.
This verse consists of several components. 'l’shod' means 'to ruin' or 'to destruction'. 'u’l’khafan' means 'and to fear'. 'tiskhaq' means 'you will laugh'. 'u’mekhayat ha’aretz' means 'and from the living things of the earth'. 'al-tira' means 'do not fear'.
[JOB.5.23] For with the stones of the field is your covenant, and the animals of the field are at peace with you. [§]
kee im-av-nei ha-sa-deh b’ree-techah v’cha-yat ha-sa-deh ha-shle-mah-lahk.
This verse contains several components. "Kee" means "for" or "because". "Im" means "with". "Avnei" is the plural form of "even", meaning stones. "Ha-sadeh" means "the field". "B’ree-techah" means "your covenant". "V’cha-yat" means "and the animals". "Ha-sadeh" again means "the field". Finally, "ha-shle-mah-lahk" means "are at peace with you". The verse is speaking of a covenant made with the stones of the field, and the wild animals are peaceful toward the speaker.
[JOB.5.24] And you will know that peace is in your dwelling, and you will inspect your possessions, and you will not sin. [§]
ve-ya-da-ta ki-sha-lom o-hel-kha u-fa-kad-ta na-vekha ve-lo te-che-ta.
This verse contains several elements. 've' is a conjunction meaning 'and'. 'ya-da-ta' is a verb meaning 'you will know'. 'ki' means 'that'. 'sha-lom' means 'peace' or 'wholeness'. 'o-hel-kha' means 'your tent' or 'your dwelling'. 'u' means 'and'. 'fa-kad-ta' means 'you will visit' or 'you will inspect'. 'na-vekha' means 'your youth' or 'your possessions'. 've-lo' means 'and not'. 'te-che-ta' means 'you will sin'. Therefore, the verse describes a scenario where someone will recognize the peace within their dwelling and will protect their possessions, and will not sin.
[JOB.5.25] And you will know that many is your seed, and your generations are like the grass of the land. [§]
ve-ya-da-ta ki-rav zar-eh-cha ve-tseh-ah-eh-cha ke-eh-seh ha-ah-rets
This verse contains several key words. 've' means 'and'. 'ya-da-ta' is a second-person masculine singular imperfect form of the verb 'to know'. 'ki' means 'that' or 'because'. 'rav' means 'many' or 'great in number'. 'zar-eh-cha' means 'your seed' or 'your offspring'. 've' again means 'and'. 'tseh-ah-eh-cha' means 'your generations' or 'your descendants'. 'ke' means 'like' or 'as'. 'eh-seh' means 'grass'. 'ha-ah-rets' means 'the land'. Therefore, the verse speaks of knowing that one's offspring will be numerous, like the grass of the land.
[JOB.5.26] You will come with weariness to God's grave, as a sheaf is gathered in its season. [§]
tavo bekelech elei-qaver ka'alot gadish be'itto
This verse uses several terms relating to death and the end of life. "Tavo" means "you will come." "Bekelech" means "with weariness" or "exhaustion." "Elei-qaver" is a combination of "El" (God) and "qaver" (grave). "Ka'alot" means "like" or "as." "Gadish" refers to a sheaf or bundle, often of grain, signifying the end of the harvest. "Be'itto" means "in its time" or "at its season."
[JOB.5.27] Behold, this they have investigated, indeed it is, she hears, and you know to yourself. [§]
heen-neh-zot hakhar-nu-ha ken-hee shma-eh-nah veh-atah dah-ah-lach
This verse appears in Numbers 24:14. 'heen-neh' means 'behold'. 'zot' means 'this'. 'hakhar-nu-ha' is 'they have investigated her' or 'they have searched her'. 'ken-hee' means 'indeed it is'. 'shma-eh-nah' means 'she hears'. 'veh-atah' means 'and you'. 'dah-ah-lach' means 'know to you'. The verse describes the outcome of a search and a declaration of knowledge.
JOB.6
[JOB.6.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.6.2] If a weight were weighed as dust, my God would be in the scales, and they would carry together. [§]
lu sha-kol yish-akel ka-a-see, ve-ha-ya-tee be-mo-az-na-yim yis-u-yah-chad.
This verse describes a hypothetical weighing of God. "Lu" indicates a hypothetical situation, roughly "If". "Sha-kol" means weight. "Yish-akel" means to weigh. "Ka-a-see" means as dust. "Ha-ya-tee" means my God. "Be-mo-az-na-yim" means in scales. "Yis-u-yah-chad" means they will carry together.
[JOB.6.3] For now, from among the days, Yahveh will be honored. Therefore, my words are for the people. [§]
ki-atah me-chol yamim yichbad al-ken devarai la'oo
This verse contains several key words. "Ki" means "for" or "because". "Atah" means "now". "Me-chol" means "from among" or "from". "Yamim" means "days". "Yichbad" is a future tense verb meaning "will be honored" or "will be glorified". "Al-ken" means "therefore" or "on account of this". "Devarai" means "my words". "La'oo" means "to the people". The verse speaks of a time when God will be honored, and therefore His words should be listened to.
[JOB.6.4] For the arrows of the Almighty are with me, whose wrath drinks my spirit. The sorrows of God will arrange me. [§]
ki chitsei shaddai immadi asher chamatam shoteh ruhi bi'utei eloah ya'arkhunee.
This verse uses several names for God. "Shaddai" means 'the Almighty' or 'the All-Powerful'. "Eloah" is a singular form of "Elohim", meaning 'God'. The verse speaks of arrows, wrath, and spirit, and describes a situation where the speaker is being arranged or set in order by God.
[JOB.6.5] Does a wild donkey bray over grass? Or does an ox concern itself with another’s fodder? [§]
ha-yin-hak-peh-reh a-lei-deh-shah im yig-eh-shor al-be-li-lo
This verse is a rhetorical question challenging the notion of someone relinquishing what is rightfully theirs. It asks if a wild donkey ever brays over grass or an ox concerns itself with another's fodder. The core idea is that something is naturally connected to its own sustenance and would not willingly give it up.
[JOB.6.6] Can tasteless food be eaten without salt? Is there any taste in the dream-like softness? [§]
Ha'yekhel tafel mibli-melakh im-yesh-ta'am berir khalamut.
This verse asks a rhetorical question about the palatability of food without salt. "Ha'yekhel" asks if something can be eaten or is pleasing. "Tafel" means bland or tasteless food. "Mibli-melakh" means without salt. "Im-yesh-ta'am" asks if there is any taste. "Berir khalamut" refers to the taste of dream-like softness or insipidity, implying a lack of substantial flavor.
[JOB.6.7] They refuse to touch my soul, they are as my food. [§]
me-anah li-n-go-ah naf-shi he-mah kid-vey lach-mi
This verse uses several key terms. "me-anah" means to refuse or to be unwilling. "li-n-go-ah" means to touch. "naf-shi" means my soul. "he-mah" means they. "kid-vey" means like, similar to, or as. "lach-mi" means my food.
[JOB.6.8] Who would grant that my request come, and may the Gods grant my hope. [§]
mee yit-ten ta-vo sh'e-la-tee v'tik-va-tee yit-ten el-o-hah.
This verse expresses a wish. 'mee yit-ten' means 'who would grant'. 'ta-vo' means 'come'. 'sh'e-la-tee' means 'my request'. 'v'tik-va-tee' means 'and my hope'. 'yit-ten' again means 'grant'. 'el-o-hah' is the plural form of God, 'the Gods'. Therefore, the verse asks who would grant that my request come and that the Gods grant my hope.
[JOB.6.9] And God will, the Gods will crush me, his hand, and will shatter me. [§]
ve-yo-el elo-ha vee-dak-keh-nee ya-tehr ya-do vee-vatz-keh-nee
This verse contains several names for God, along with verbs describing actions taken against a person. "ve-yo-el" means "and God will". "elo-ha" is the plural form of God, meaning "the Gods". "vee-dak-keh-nee" means "will crush me". "ya-tehr" means "his hand". "ya-do" means "his hand". "vee-vatz-keh-nee" means "will shatter me".
[JOB.6.10] And still became my compassion, and I was overcome with sickness. It will not relent, because I have not concealed words of holiness. [§]
u-tehi od nechamati va-asleda bechiláh lo yachmol ki-lo kichadti imrei kadosh.
This verse describes a renewed sorrow or compassion felt by the divine being, a feeling of being overwhelmed or sickened, and a declaration that there will be no withholding of divine speech or decrees. "Tehi" means 'to be', or 'become'. "Od" means 'still' or 'again'. "Nechamati" is a derivative of the root for compassion or regret. "Asleda" means to be overcome or sickened. "Bechiláh" means with sickness or being overwhelmed. "Lo yachmol" means 'will not spare' or 'will not relent'. "Ki-lo kichadti" means 'because I have not concealed'. "Imrei kadosh" means 'words of holiness'.
[JOB.6.11] What is my strength, that I should hope? And what is my limit, that I should prolong my soul? [§]
mah koh-hee kee ay-akh-el oo mah kit-zee kee ah-ah-reekh naf-shee.
This verse is a lament expressing a sense of powerlessness and the futility of hope. ‘mah’ means ‘what’. ‘koh-hee’ means ‘my strength’. ‘kee’ means ‘that’ or ‘because’. ‘ay-akh-el’ means ‘I hope’. ‘kit-zee’ means ‘my end’ or ‘my limit’. ‘ah-ah-reekh’ means ‘I prolong’ or ‘I extend’. ‘naf-shee’ means ‘my soul’.
[JOB.6.12] If the strength of stones is my strength, if my flesh is bronze. [§]
im-koch avanim kochi im-besarí nachush.
This verse utilizes several terms requiring literal translation. 'Koch' means 'strength' or 'power'. 'Avanim' means 'stones'. 'Basari' means 'my flesh'. 'Nachush' means 'bronze' or 'copper'. The structure presents a conditional statement, comparing strength to stone and flesh to bronze.
[JOB.6.13] Is my help not within me, and is strength cast away from me? [§]
Ha'im ein ezrati bi ve'tushiyah nidchah mimeni?
This verse asks a rhetorical question about whether help is not within the speaker and whether strength is cast away from them. "Ha'im" introduces a question. "Ein" means "is not." "Ezrati" means "my help." "Bi" means "in me." "Ve" means "and." "Tushiyah" means "strength" or "ability." "Nidchah" means "cast away" or "rejected." "Mimeni" means "from me."
[JOB.6.14] To give to one’s neighbor lovingkindness, and the fear of the All-Powerful God will abandon [him]. [§]
La-mas mere-eh-hu khas-ed ve-yir-at Shad-dai ya-azov.
This verse contains several names and words that require literal translation. "La-mas" means 'to give'. "Mere-eh-hu" means 'of his neighbor'. "Khas-ed" means 'lovingkindness'. "Ve" means 'and'. "Yir-at" means 'fear of'. "Shad-dai" is a name for God. "Ya-azov" means 'he will leave' or 'he will abandon'. The verse speaks of giving to a neighbor and the fear of God.
[JOB.6.15] My brothers have dealt treacherously, like a stream, as the channel of streams passes by. [§]
akhai bagdu kmo nakhal ka'afik nehalim ya'avru
akhai - my brothers; bagdu - they have dealt treacherously, betrayed; kmo - like, as; nakhal - a stream, wadi; ka'afik - like the channel of; nehalim - streams, wadis; ya'avru - they pass over, they go by.
[JOB.6.16] The darkenings come from the offspring of frost; upon them, snow will conceal itself. [§]
ha-kod-rim mee-nee-kah-rach ah-lay-moh yit-ah-leh-em-shah-leg.
This verse describes a situation where darkness comes from a source related to ice or frost. "ha-kod-rim" means "the darkenings" or "the dark places". "mee-nee-kah-rach" means "from the seed of ice" or "from the offspring of frost". "ah-lay-moh" means "upon them". "yit-ah-leh-em-shah-leg" means "snow will conceal itself". This suggests snow falling and covering something already dark or cold.
[JOB.6.17] In the time when they are shattered, their substance is broken. In their heat, they are crushed from their place. [§]
be'et yizorvu nitsmatoo bechummo nid'achoo mim'komam.
This verse describes a situation where something is broken or shattered. 'be'et' means 'in time of' or 'when'. 'yizorvu' comes from the root meaning to shatter or break. 'nitsmatoo' means 'their substance' or 'what they are made of'. 'bechummo' means 'in their heat' or 'when heated'. 'nid'achoo' means 'they are crushed' or 'they are subdued'. 'mim'komam' means 'from their place'. The verse depicts a process of disintegration occurring under heat or pressure, resulting in something being broken down and moved from its original location.
[JOB.6.18] They strayed from the paths of their ways, they will go up into emptiness, and they will be lost. [§]
yillaphtu arkhot darkam ya'alu batohu v'yo'avedu
This verse describes the paths of those who turn away from Yahveh. "yillaphtu" means they strayed or slipped. "arkhot" means paths. "darkam" means their paths. "ya'alu" means they will go up or ascend. "batohu" means in emptiness or chaos. "v'yo'avedu" means and they will be lost.
[JOB.6.19] Look to the ways of Tema and the walks of Sheba. Hope to them. [§]
hibbitu arkhot tema halikhot shva kivu-lamo
This verse is a command to observe or consider the ways of Tema and the paths of Sheba. It ends with a call to hope for or wait for something related to them. 'Tema' and 'Sheba' are place names representing regions or people. 'Arkhot' relates to ways, paths, or journeys. 'Halikhot' also speaks of ways, walks, or manners of going. 'Kivu-lamo' means 'hope to them' or 'wait for them'.
[JOB.6.20] Be ashamed, for they trusted and came to its depths, and they dug it up. [§]
Boshoo kee-bah-tach bau adeiha va-yech-faru.
This verse describes a feeling of shame because people trusted in something and dug it up. 'Boshoo' implies being ashamed or confounded. 'Bah-tach' means to trust. 'Adieh' means 'in it' or 'in them'. 'Va-yech-faru' signifies they dug it up, or excavated it.
[JOB.6.21] For now, you have become those who will not see terror, and you have feared. [§]
ki-a-ta-ah he-yi-tem lo tir-u chatat va-ti-ra-u.
This verse contains several components. 'Ki' means 'for' or 'because'. 'Ata' means 'now'. 'He-yi-tem' means 'you have become'. 'Lo tir-u' means 'you will not see'. 'Chatat' means 'terror'. 'Va-ti-ra-u' means 'and you feared'. The verse describes a shift in perception, from being unafraid to being fearful.
[JOB.6.22] Did I say, "Give to me," and bribe with your strength for me? [§]
ha-khi amarti hav li u-mikhochkem shichadu ba'adi.
This verse comes from Isaiah 1:18. 'Ha-khi' means 'thus', or 'in this way'. 'Amarti' means 'I said'. 'Hav li' means 'give to me'. 'U-mikhochkem' means 'and from your strength'. 'Shichadu' means 'bribe'. 'Ba'adi' means 'for me'. The verse is a rhetorical question expressing God's rejection of offerings made without a sincere heart.
[JOB.6.23] Deliver me from the hand of my enemy, and redeem me from the hand of oppressors. [§]
oo-mal-too-nee mee-yad-tsar oo-mee-yad a-ree-tseem teef-doo-nee
This verse contains imperatives directed to the Gods. "oomaltoonee" is a second-person masculine plural imperative meaning "deliver me". "Miyad" means "from the hand of". "Tsar" means "enemy". "Aree-tseem" is a plural form meaning "oppressors". "Teef-doo-nee" is a second-person masculine plural imperative meaning "redeem me".
[JOB.6.24] Teach me, and I will be silent, and understand what I have gone astray in to me. [§]
horuni va'ani acharish, u'mah-shagiti havinu li.
This verse consists of several parts. 'Horuni' comes from the root 'yarah' meaning to teach, instruct or direct. 'Va'ani' means 'and I'. 'Acharish' means 'I will be silent' or 'I will be quiet'. 'U'mah' means 'and what'. 'Shagiti' comes from the root 'shaga' meaning to err, to wander, or to go astray. 'Havinu' means 'understand'. 'Li' means 'to me'. Therefore, the verse is essentially a plea for understanding regarding errors or wandering.
[JOB.6.25] What words of uprightness are delightful, and what one who proves will convict from you? [§]
mah-nim-ret-zoo im-ray-yoh-sher oo-mah-yoh-kheech hoh-kheech mee-khem.
This verse consists of a rhetorical question. "mah" means "what". "nimretzoo" means "are delightful/pleasant". "imrei" means "words of". "yosher" means "uprightness/righteousness". "oo" means "and". "yokheech" means "will prove/convict". "hoheech" is a participle meaning "one who proves/convicts". "mee-khem" means "from you". Therefore, the verse is asking what words of uprightness are delightful and what one who proves will convict from you.
[JOB.6.26] Do you proceed with words you devise, and to nothingness do you speak the words of a man? [§]
hal'lokhakh milim takhshovu ule'ruakh imrei nosh?
This verse is a rhetorical question challenging the listener's thought process. "hal'lokhakh" means "do you walk" or "do you proceed". "milim" means "words". "takhshovu" means "you think" or "you devise". "ule'ruakh" means "to the empty" or "to nothingness". "imrei" means "sayings" or "words of". "nosh?" means "a man" or "humanity". Therefore, the verse questions whether one is pursuing empty words or devising plans that lead to nothingness.
[JOB.6.27] Indeed, upon the orphan do the Gods fall, and you plunder your companions. [§]
af al yatóm tappílu v'tichrú al ré'echem
This verse uses several names for God and refers to oppression of the vulnerable. "Af" is an intensifier, often used with divine names. "Yatom" means orphan. "Tappilu" means to fall upon, or oppress. "Tichru" means to plunder or exploit. "Re'echem" means your companions, or neighbors.
[JOB.6.28] And now, be willing to turn to me, and before your faces, if I deceive. [§]
ve'atah ho'ilu pnu-bi ve'al-pneikhem im-akazev.
This verse contains several components. 've'atah' means 'and now'. 'ho'ilu' means 'be willing' or 'consent'. 'pnu-bi' means 'turn to me'. 've'al-pneikhem' means 'and before your faces'. 'im-akazev' means 'if I deceive'. The verse is a plea for consideration and a declaration of honesty.
[JOB.6.29] Please return, let there not be injustice, and return still to righteousness. [§]
shoo-boo-nah al-teh-hee ah-vah-lah veh-shoo-bee-y o-d tzid-kee-bah
This verse contains several words that require literal translation. "Shoo-boo" is an imperative form meaning 'return'. "Nah" is a particle used for emphasis or entreaty – here, implying 'please'. "Al" means 'not'. "Teh-hee" is a future form of 'to be'. "Ah-vah-lah" means 'injustice' or 'wrong'. "Veh" means 'and'. "Shoo-bee-y" is another imperative form meaning 'return'. "O-d" means 'still' or 'again'. "Tzid-kee-bah" means 'righteousness' or 'justice'. The verse is a plea for a return to justice.
[JOB.6.30] Is there wickedness in my tongue, or does my understanding not grasp the thing? [§]
ha-yesh-bil-shoni avalah, im-chiki lo-yavin ha-vot.
This verse asks a rhetorical question about whether wickedness is found in the speaker's tongue, or if their understanding fails to grasp the thing. 'Bilshoni' refers to 'in my tongue'. 'Avalah' means 'iniquity' or 'wickedness'. 'Chiki' means 'my palate' or 'my understanding'. 'Yavin' means 'understand'. 'Havot' means 'the thing' or 'it'.
JOB.7
[JOB.7.1] Is not a host to man upon the earth, and are his days like those of a hired man? [§]
Ha-lo-tsa-va le-e-nosh a-lei-a-retz ve-chi-mei sa-chir ya-maiv.
This verse contains several key words. "Tsava" means host or army. "Le-enosh" means to mankind or to man. "Alei-aretz" means upon the earth. "Chi-mei" means days of. "Sachir" means a hired man or a mercenary. "Yamav" means his days.
[JOB.7.2] Like a servant longs for shadow, and like a hired worker hopes for his wages. [§]
kə-‘eved yish’af-tzel ukhsakhr yeqaveh pa‘alo
This verse uses simile to describe how a worker anticipates the end of the day. ‘Eved means servant or worker. Yish’af means to long for or pant for. Tzel means shadow, representing the end of the workday. Sakhr means a hired worker or wage earner. Yeqaveh means to wait for or expect. Pa‘alo means his work or wages.
[JOB.7.3] Thus, I have inherited for myself months of emptiness and nights of toil from them for myself. [§]
ken han-chal-ti li yar-chei-shav-ah ve-lei-lot am-al min-nu-li.
This verse uses several key names and concepts. "ken" means 'thus' or 'so'. "han-chal-ti" comes from the root meaning to inherit or possess. "li" means 'to me'. "yar-chei-shav-ah" is composed of "yarchei" meaning 'months' and "shav" meaning 'falsehood' or 'emptiness'. "ve" means 'and'. "lei-lot" means 'nights'. "am-al" means 'labor' or 'toil'. Finally, "min-nu-li" can be broken down as "min" meaning 'from', "nu" which is a demonstrative pronoun meaning 'these' or 'them' and "li" meaning 'to me'. Therefore, the verse is describing an inheritance of empty months and nights filled with toil.
[JOB.7.4] If I lie down and say, "When will I rise from evening, and I have been filled with restlessness until morning?" [§]
im-shachavti ve-amarti matay aqum u-mid-arev ve-savati nedudim adei-nashef.
This verse describes the speaker’s restless nights. ‘Im’ means ‘if.’ ‘Shachavti’ means ‘I lay down.’ ‘Ve’ means ‘and.’ ‘Amarti’ means ‘I said.’ ‘Matay’ means ‘when.’ ‘Aqum’ means ‘I will rise.’ ‘U-mid-arev’ means ‘from evening.’ ‘Ve-savati’ means ‘and I have been filled.’ ‘Nedudim’ means ‘wanderings’ or ‘restlessness.’ ‘Adei-nashef’ means ‘until morning.’ The verse is a poetic expression of longing for relief from sleeplessness.
[JOB.7.5] My flesh clothed itself with a worm, and it became as soft dust. My skin trembled, and it was loathed. [§]
lavash besari rimah vegiysh afar ori ragea vayim'es.
This verse describes physical decay and affliction. "Lavash" means to clothe or cover. "Besari" means my flesh. "Rimmah" means a worm or maggot. "Vegiyysh" means soft or fragile. "Afar" means dust. "Ori" means my skin. "Ragea" means to tremble or relax (in a negative sense, signifying weakness). "Vayim'es" means and it was loathed or abhorred.
[JOB.7.6] My days were finished from me, and they finished in nothingness of hope. [§]
ya-mai kal-lu min-ni-a-reg ve-yik-lu be-e-fes tik-vah.
This verse contains several words that require literal translation. "Yamai" means "my days". "Kallu" means "were finished" or "ended". "Minni" means "from me". "Areg" means "weaver" or "craftsman". "Viklu" means "and they finished". "Be-efes" means "in nothingness". "Tikvah" means "hope". The verse speaks of the speaker's days ending, from their own perspective, like a weaver finishing a task, leaving nothing of hope behind.
[JOB.7.7] Remember that the spirit of my life will not return my eyes to see good. [§]
zekhor ki-ruach chayyai lo-tashuv einei lir'ot tov.
This verse contains several key elements. 'Zekhor' is an imperative, meaning 'remember'. 'Ki' means 'that' or 'because'. 'Ruach' means 'wind' or 'spirit', but in this context likely refers to the life force or spirit. 'Chayyai' means 'my life'. 'Lo-tashuv' means 'will not return'. 'Einei' means 'my eyes'. 'Lir'ot' means 'to see'. 'Tov' means 'good'. Putting it all together, the verse instructs someone to remember that the spirit of their life will not return their eyes to see good.
[JOB.7.8] You will not regard my witness, your eyes at me, and I am not. [§]
lo-teshureni ein ro'i einecha bi ve'eineni
This verse is complex and poetic, dealing with a feeling of being unseen or unacknowledged. Let's break down the words: 'lo' means 'not'. 'teshureni' comes from the root 'shur', meaning 'to look at, to regard, to observe'. Therefore, 'teshureni' means 'you will not regard me'. 'ein ro'i' means 'my eye', but poetically implies 'my witness' or 'my perception'. 'einecha' means 'your eyes'. 'bi' means 'in me' or 'at me'. 've'eineni' means 'and I am not'. The whole verse is a lament expressing a feeling of being overlooked and insignificant.
[JOB.7.9] The cloud is finished, and it went. So is someone descending to Sheol; he will not return. [§]
kah-lah ah-nan vah-yeh-lahch keh-en yo-red shao-ol lo yah-leh
The verse describes the end of a cloud and its departure, then draws a parallel to someone descending into Sheol and not returning. 'Kah-lah' means 'finished' or 'ended'. 'Ah-nan' means 'cloud'. 'Vah-yeh-lahch' means 'and it went'. 'Keh-en' means 'so' or 'thus'. 'Yo-red' means 'descending'. 'Shao-ol' refers to the underworld or the grave. 'Lo yah-leh' means 'not he will ascend' or 'will not return'.
[JOB.7.10] He will not return again to his house, and he will not be recognized again in his place. [§]
lo-ya-shuv od le-vei-to-vo ve-lo-ya-ki-re-nu od me-ko-mo
This verse contains several components. "lo" means "not". "ya-shuv" is a future tense form of the verb meaning "to return". "od" means "again" or "still". "le-vei-to-vo" means "to his house". "ve" means "and". "ya-ki-re-nu" is a future tense form of the verb meaning "to know" or "to recognize". "me-ko-mo" means "his place". Therefore, the verse speaks of someone not returning to his house and not being recognized in his place.
[JOB.7.11] Also I will not restrain my mouth; I will speak in the distress of my spirit. I will lament in the bitterness of my soul. [§]
Gam-ani lo echsak pi adabera be-tzar ruhi, ashicha be-mar nafshi.
This verse expresses a willingness to speak openly about inner turmoil. "Gam-ani" means "also I". "Lo echsak pi" means "I will not restrain my mouth". "Adabera" means "I will speak". "Be-tzar ruhi" means "in the distress of my spirit". "Ashicha" means "I will lament". "Be-mar nafshi" means "in the bitterness of my soul".
[JOB.7.12] Am I the sea, or a dragon, for you will set a guard upon me? [§]
Ha-yam ani im tannin ki tashim alai mishmar.
This verse poses a rhetorical question. "Ha-yam" means "the sea". "Ani" means "I". "Im" means "with" or "like". "Tannin" means "sea monster" or "dragon". "Ki" means "for" or "because". "Tashim" means "you will set". "Alai" means "upon me". "Mishmar" means "guard" or "watch". The verse essentially asks if the speaker is like a sea monster, since a guard will be set upon him.
[JOB.7.13] For I have said, "You will comfort my bed; you will bear in my talk my couch." [§]
kee-ah-mar-tee teh-nah-khay-mee ar-see yee-sah beh-see-chee mish-kah-vee
This verse contains several names and concepts relating to God. "kee" means "for" or "because". "ah-mar-tee" is a first person common verb meaning "I have said". "teh-nah-khay-mee" is a verb meaning "you will comfort me". "ar-see" means "my bed". "yee-sah" means "he will bear". "beh-see-chee" means "in my talk". "mish-kah-vee" means "my couch". Therefore, the verse expresses a desire for comfort and support from God.
[JOB.7.14] And it frightened me in dreams, and from visions it demanded of me. [§]
vekheetatnee bachalomot umechizyonot tivaatnee.
This verse describes a feeling of being troubled or frightened. 'Ve' is a conjunction meaning 'and'. 'Chitatnee' comes from the root 'chathath' meaning to frighten, terrify, or disturb. 'Bachalomot' means 'in dreams'. 'Umechizyonot' means 'and from visions'. 'Tivaatnee' comes from the root 'va'at' meaning to demand, require, or press upon.
[JOB.7.15] And I chose a camp for my soul, death from my bones. [§]
va-tee-v'char ma-chan-ak naf-shee mah-vet may-atz-mo-tay
This verse consists of several words. 'va-tee-v'char' means 'and I chose'. 'ma-chan-ak' means 'a camp' or 'a resting place'. 'naf-shee' means 'my soul'. 'mah-vet' means 'death'. 'may-atz-mo-tay' means 'from my bones'. Therefore, the verse speaks about choosing a resting place for the soul, specifically death from one's own body.
[JOB.7.16] I have refused to live forever. Cease from me, for my days are vapor. [§]
ma'asti lo-le'olam echyeh, chadal mi-menni ki-hevel yamai.
This verse expresses a feeling of weariness and the fleeting nature of life. "Ma'asti" means "I have refused" or "I am unwilling". "Lo-le'olam" means "forever" or "eternally". "Echyeh" means "I will live". "Chadal" means "cease" or "desist". "Mi-menni" means "from me". "Ki-hevel" means "for it is breath" or "for it is vapor". "Yamai" means "my days". The overall meaning is a declaration of not wanting to live forever and a recognition of the transient nature of existence.
[JOB.7.17] What is humankind that you should magnify him, and why should you set your heart to him? [§]
mah-eh-noash kee te-gad-leh-noo veh-kee ta-sheet eh-layv liv-beh-cha
This verse asks a rhetorical question about humankind. 'Mah' means 'what'. 'Eh-noash' is humankind or mortal man. 'Kee' means 'that' or 'because'. 'Te-gad-leh-noo' is a verb meaning 'to enlarge' or 'to magnify' concerning 'noo' which is 'us'. 'Veh' means 'and'. 'Ta-sheet' means 'to set' or 'to place'. 'Eh-layv' is 'upon him' or 'to him'. 'Liv-beh-cha' means 'your heart'. The verse is questioning why God would concern himself with humankind.
[JOB.7.18] You tested us frequently, at moments You examine us. [§]
va-tee-fek-deh-nu leev-kah-reem leer-gah-eem teev-khah-neh-nu
This verse describes God testing or examining people frequently and at moments. 'Vatteekdennu' is a verb form meaning 'You tested us.' 'Leevkarim' means 'in the mornings' or 'frequently'. 'Leergaeem' means 'at moments' or 'for a time'. 'Teebkhanenu' means 'You examine us' or 'You test us'.
[JOB.7.19] How long will you not incline from me? Will you not relax me until I swallow my saliva? [§]
kah-mah loh-tee-shaeh mee-meh-nee loh-tar-peh-nee ad bee-leh-ee roo-kee
This verse contains a series of negative commands and a prepositional phrase. "Kah-mah" means "how long". "Loh-tee-shaeh" means "will you not incline/lean". "Mee-meh-nee" means "from me". "Loh-tar-peh-nee" means "will you not relax/comfort me". "Ad bee-leh-ee" means "until I swallow". "Roo-kee" means "my saliva". The verse expresses frustration and a desperate need for relief.
[JOB.7.20] I have sinned. What shall I do? To you, the guardian of man? Why have you set me as a wanderer to you? And I will be to myself a burden. [§]
khata'ti mah ef'al lakh notzer ha'adam lamah samatani le mifga' lakh va'ehyeh alay le masa'
This verse is spoken by Cain after God questions him about his anger and the death of Abel. 'Khata'ti' means 'I have sinned'. 'Mah ef'al' means 'what shall I do?'. 'Lakh' means 'to you'. 'Notzer ha'adam' literally means 'the guardian of man' which is understood to mean God. 'Lamah' means 'why'. 'Samatani' means 'you have set me'. 'Le mifga' lakh' means 'as a wanderer to you'. 'Va'ehyeh alay le masa'' means 'and I will be to myself a burden'.
[JOB.7.21] And why do you not bear my transgression and pass over my iniquity, for now I shall lie down to dust, and you will seek me out, and I am not? [§]
oo-meh lo-tee-sah pee-shai vee-tah-ah-veer et-ah-vo-nee kee-ah-tah-ah leh-ah-far esh-kah-v vee-shee-har-tah-nee vee-ee-neh-nee.
This verse expresses a plea for forgiveness and a sense of being overwhelmed by sin. The speaker is asking why their transgression is not lifted and their iniquity not passed over. They feel reduced to dust and describe being sought out or destroyed, ultimately stating they are no more.
JOB.8
[JOB.8.1] And Bildad the Shuhite answered, and he said. [§]
Va-yaan Bil-dad ha-Shoo-chee va-yo-mar
This verse introduces the speech of Bildad the Shuhite. "Va-yaan" means "and answered". "Bil-dad" is a proper name. "ha-Shoo-chee" means "the Shuhite", identifying Bildad's origin. "va-yo-mar" means "and he said".
[JOB.8.2] To where do these speak, and a great spirit, the words of your mouth? [§]
ad-awn temallel-eleh veruach kabir imrei-fichah
This verse consists of several components. "ad-awn" can be broken down into "ad" meaning 'to' or 'until', and "awn" meaning 'where'. "temallel-eleh" comes from the root "malal" meaning 'to speak' or 'utter', with the addition of "eleh" meaning 'these'. "veruach" means 'and spirit'. "kabir" means 'great' or 'powerful'. "imrei" means 'words of'. "fichah" means 'your mouth'. Thus, the entire phrase speaks to the extent to which something is spoken, in relation to the words from one’s mouth and a great spirit.
[JOB.8.3] Will the God deliver justice, and if the Almighty, will He deliver righteousness? [§]
Ha-El ye-av-vet mish-pat ve-im-shad-dai ye-av-vet-tzed-ek.
This verse poses a rhetorical question regarding whether God will deliver justice and whether the Almighty will deliver righteousness. 'Ha-El' means 'the God'. 'Ye-av-vet' is a future tense form implying 'will deliver'. 'Mish-pat' means 'justice' or 'judgment'. 'Ve' means 'and'. 'Im' means 'if'. 'Shad-dai' is 'the Almighty'. 'Tzed-ek' means 'righteousness' or 'justice'.
[JOB.8.4] If your children have sinned against him, then he will send them by the hand of their transgression. [§]
im-baneekha hahtau-lo veyishalehem beyad pisha'am
This verse discusses the consequences of the children's sin. "im" means "if". "baneekha" means "your children". "hahtau" means "they have sinned". "lo" means "to him". "veyishalehem" means "and he will send them". "beyad" means "by the hand of". "pisha'am" means "their transgression".
[JOB.8.5] If you will return to God and plead with the Almighty. [§]
Im-atah teshacher el-El ve-el-Shaddai tithannan.
This verse consists of conditional language. "Im-atah" means "if you". "Teshacher" means "you will return" or "you will come back". "El" is "God". "Ve" is "and". "Shaddai" is a name for God, often translated as "Almighty". "Tithannan" means "you will plead" or "you will beg".
[JOB.8.6] If pure and upright you are, for now Yahveh will shine upon you, and will repay the watchfulness of your righteousness. [§]
im-zach ve-yashar atah ki-atah ya'ir alecha ve-shilam nevat tzidqechah.
This verse contains several words referring to God and righteousness. 'Im' means 'if'. 'Zach' means 'pure'. 'Veyashar' means 'and upright'. 'Atah' is used twice, meaning 'you'. 'Ki' means 'for'. 'Ya'ir' means 'will shine' or 'will enlighten', and in this context refers to God. 'Alecha' means 'upon you'. 'Veshilam' means 'and will repay'. 'Nevat' means 'watchfulness' or 'care', and here it refers to God's care. 'Tzidqechah' means 'your righteousness'. The verse is a conditional statement, stating that if someone is pure and upright, God will shine upon them and reward their righteousness.
[JOB.8.7] And your beginning will be of distress, and your end will greatly increase. [§]
vehaya re’shitekha mitze’ar ve’acharitkha yisgeh me’od
This verse consists of several parts. ‘Vehaya’ means ‘and it will be.’ ‘Re’shitekha’ is a combination of ‘re’sh’ meaning ‘head’ or ‘beginning’ and ‘tekha’ meaning ‘your,’ thus ‘your beginning.’ ‘Mitze’ar’ means ‘of distress’ or ‘smallness.’ ‘Ve’acharitkha’ combines ‘ve’ meaning ‘and’ with ‘acharitkha’ meaning ‘your end’ or ‘your latter end.’ Finally, ‘yisgeh me’od’ means ‘will greatly increase’ or ‘will prosper greatly.’
[JOB.8.8] For please ask of the first generation and grant favor to investigate their fathers. [§]
kee-shahl-nah le-dor reeshon ve-kho-nen le-he-ker ah-vo-tam
This verse contains several key words that require literal translation. "kee" means 'for' or 'because'. "shahl" means 'to ask'. "na" is an intensifier, often translated as 'please' but here simply emphasizes the request. "dor" means 'generation'. "reeshon" means 'first'. "ve" means 'and'. "kho-nen" means 'to grant favor' or 'to bestow'. "he-ker" means 'investigation' or 'searching'. "ah-vo-tam" means 'their fathers'. The verse is a request to ask of a former generation and to investigate their fathers.
[JOB.8.9] For we were once here, and now we do not know it, for the shadow of our days is upon the earth. [§]
ki-tmol anachnu v’lo nedah ki tzel yameinu alei-aretz
This verse from Job 8:9 speaks to the fleeting nature of life. "ki" means “for” or “because”. "tmol" means “yesterday”, but in this context conveys a sense of past time or “formerly”. "anachnu" means “we”. "v’lo" means “and not”. "nedah" means “we know”. "ki" again means “for” or “because”. "tzel" means “shadow”. "yameinu" means “our days”. "alei" means “upon”. "aretz" means “earth”. The verse is essentially saying that we were once here, but now we do not know it, as our days are just shadows upon the earth.
[JOB.8.10] Will they not instruct you? Will they not tell you? And from their hearts, will they not bring forth words? [§]
ha-lo-hem yo-ru-kha yo-am-ru lakh u-mil-la-vam yo-tzee-u mil-lim.
This verse is a rhetorical question. 'Ha-lo' indicates a question expecting a 'no' answer. 'Hem' is the third person plural pronoun 'they'. 'Yoru' means to teach or instruct. 'Lakh' means 'to you'. 'Yo-am-ru' means 'they will say'. 'Mil-la-vam' means 'from their hearts'. 'Yo-tzee-u' means 'they will bring forth'. 'Mil-lim' means 'words'. The verse essentially asks if 'they' will not instruct you, tell you, and bring forth words from their hearts.
[JOB.8.11] Can a heap exist without being threshed? Can vegetation flourish without water? [§]
ha-yig-eh go-meh be-lo bee-tsah yis-geh a-choo be-lee ma-yim.
This verse poses a rhetorical question about the viability of certain agricultural processes without necessary components. "Go-meh" refers to a heap or mass, often interpreted as grain being threshed. "Bee-tsah" refers to grain that has been threshed. "A-choo" refers to grass or vegetation. "Ma-yim" refers to water. The verse is asking if a heap of grain can exist without being threshed, or vegetation can thrive without water.
[JOB.8.12] Its growth is still in its early stage; it will not be gathered, and before all the grass it will dry. [§]
o-den-nu be-ib-bo lo yi-ka-tef ve-lif-nei kol-cha-tzir yi-yash
This verse describes a fig tree that is still in its early stage of growth. "Odennu" refers to 'its growth'. "Be-ibbo" means 'in its early stage', referring to the fig fruit. "Lo yikatef" means 'will not be gathered', as it is not ripe. "Lifnei kol chatzir" means 'before all the grass', indicating that the tree is still young. "Yiyash" means 'it will dry', describing the premature wilting of the unripe figs.
[JOB.8.13] So are the ways of all who forget God, and the hope of the godless will be lost. [§]
Ken arkhot kol-shokhei El ve-tikvat khanef to'aved.
This verse describes the fate of those who forget God and the hope of the godless. "Ken" means 'thus' or 'so'. "Arkhot" means 'ways' or 'paths'. "Kol" means 'all'. "Shokhei" means 'those who forget'. "El" is 'God'. "Ve" means 'and'. "Tikvat" means 'hope'. "Khanef" means 'godless' or 'profane'. "To'aved" means 'will perish' or 'is lost'.
[JOB.8.14] That which crushes flax and the house of the spider is its security. [§]
Asher yakot kislo ubeit achavish mivtacho.
This verse describes something that trusts in a frail and inadequate source of security. 'Asher' functions as a relative pronoun, meaning 'that which' or 'who'. 'Yakot' means 'it crushes' or 'it destroys'. 'Kislo' refers to 'flax' – a delicate plant. 'Ubeit' means 'and the house of', acting as a connector. 'Achavish' means 'spider'. 'Mivtacho' means 'its trust' or 'its security'. Therefore, the verse speaks of something whose trust is in flax and a spider's web.
[JOB.8.15] He will lean on his house, and he will not stand. He will hold fast to it, and he will not rise. [§]
yisha'en al-beyto v'lo ya'mod yachazik bo v'lo yakum.
This verse uses a series of verbs and prepositions. "Yisha'en" means "he will lean". "Al-beyto" means "on his house". "V'lo ya'mod" means "and he will not stand". "Yachazik" means "he will hold fast". "Bo" means "in it". "V'lo yakum" means "and he will not rise". The verse describes someone relying on their house for support, and subsequently being unable to stand or rise.
[JOB.8.16] Fresh it is before the sun, and on its garden will its suckers come forth. [§]
ratov hu lifnei-shamesh ve'al ganato yonaktto tetzeh
This verse describes a plant or sprout. "ratov" means fresh or tender. "hu" is he or it. "lifnei-shamesh" means before the sun. "ve'al ganato" means and on its garden/plot. "yonaktto" refers to its suckers or offshoots. "tetzeh" means will come forth or will sprout.
[JOB.8.17] Upon a riverbank its roots will be tangled, a house of stones it will see. [§]
al-gal sarashav yesubaku, beit avanim yechzeh.
This verse describes a tree whose roots are tangled by a riverbank, and it will see a house of stones. 'Al' means 'upon' or 'on'. 'Gal' means 'riverbank' or 'shore'. 'Sarashav' is 'its roots', a combination of 'sar' (root) and a possessive suffix. 'Yesubaku' means 'will be tangled' or 'will intertwine'. 'Beit' means 'house'. 'Avanim' means 'stones' or 'rocks'. 'Yechzeh' means 'will see'.
[JOB.8.18] If he swallows us up from his place, and denies it, I have not seen you. [§]
Im-yivla'ennu mim-meqomo, vekheish bo, lo re'iticha.
This verse contains several components. "Im" means "if". "Yivla'ennu" is a verb meaning "to swallow up" or "consume". "Mim-meqomo" means "from his place". "Ve" means "and". "Kheish" means "to deny". "Bo" means "in him". "Lo" is a negative, meaning "not". "Re'iticha" is a verb meaning "I have seen you". The verse expresses a conditional statement: if someone is consumed from their place, and denies it, then the speaker has not seen them.
[JOB.8.19] Indeed, he is the joy of his way, and another will grow from dust. [§]
hen-hu meshosh darkkho u-me-afar akher yitsmakh
This verse discusses the joy of Yahveh’s ways and the growth of another from dust. 'Hen' means 'behold' or 'indeed'. 'Hu' is 'he'. 'Meshosh' means 'joy' or 'delight'. 'Darkkho' means 'his way' or 'his path'. 'U' is 'and'. 'Me-afar' means 'from dust'. 'Akher' means 'other' or 'another'. 'Yitsmakh' means 'will grow' or 'will sprout'.
[JOB.8.20] Behold, God will not despise integrity, and will not sustain the hand of evil ones. [§]
hen-el lo yim'as-tam ve-lo yach-zik be-yad-me-re-im.
This verse contains several key terms. "Hen" is an interjection, similar to "Behold". "El" refers to God. "lo yim'as" means "will not despise". "tam" means "integrity". "ve" means "and". "lo yach-zik" means "will not hold" or "will not sustain". "be-yad" means "in the hand of". "me-re-im" means "evil ones". Therefore, the verse speaks of God not despising integrity and not sustaining evil ones.
[JOB.8.21] Until laughter fills your mouth and your lips shout for joy. [§]
ad-yi-mal-eh se-chok peek-ah oo-sef-tay-kah ter-oo-ah.
This verse describes a time when laughter will fill the mouth and lips will shout for joy. 'Ad' means 'until'. 'Yimalleh' is a future tense verb meaning 'will be filled'. 'Sechok' means laughter or joy. 'Peekah' means 'your mouth'. 'U' means 'and'. 'Sefataykah' means 'your lips'. 'Teru'ah' means shouting or rejoicing.
[JOB.8.22] Those who hate you will wear shame, and the dwelling of the wicked will not be. [§]
so-nay-cha yill-besh-shu voshet ve-o-hel resha-eem ay-nen-nu
This verse speaks of the fate of those who hate Yahveh and the destruction of the wicked. "Sonaycha" means "those who hate you," referring to Yahveh. "Yillbeshu" means "they will wear." "Voshet" means "shame." "Ve" means "and." "Ohel" means "tent" or "dwelling." "Resha'eem" means "the wicked." "Ay-nen-nu" means "is not" or "will not be".
JOB.9
[JOB.9.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.9.2] Truly, I have known that so, but how will humankind be righteous with God? [§]
amnam yadati ki ken uma yitzdak enosh im El
This verse consists of several words. 'amnam' means truly or indeed. 'yadati' means I have known. 'ki' means that or because. 'ken' means so or thus. 'uma' is a question word, meaning what or how. 'yitzdak' means will justify or will be righteous. 'enosh' means man or humankind. 'im' means with. 'El' means God.
[JOB.9.3] If He desires to contend with him, He will not answer him, one from among ten thousand thousands. [§]
im-yakh-fots la-reev im-moh lo-ya-a-neh-noo ah-khat mee-nee-ah-lef
This verse discusses God’s reluctance to engage in disputes with humanity. “Yakhfots” means “if He desires,” “lariv” means “to contend,” “immo” means “with Him,” “lo ya’aneh-nu” means “He will not answer him,” “ahhat” means “one,” “minni” means “from a thousand,” and “aleph” means “thousands”. Essentially, it's saying that God won't bother responding to a single individual out of many thousands if they wish to argue with Him.
[JOB.9.4] Wise of heart and strong of power, who has hardened against him and prospered? [§]
khakham levav ve-amitz kokh, mi-hiksha elav vayishlam.
This verse describes someone who is wise of heart and strong of power, and asks who has hardened themselves against them, and prospered. 'Khakham' means wise. 'Levav' means heart. 'Ve' means and. 'Amitz' means strong. 'Kokh' means power. 'Mi' means who. 'Hiksha' means hardened. 'Elav' means against him. 'Vayishlam' means and prospered.
[JOB.9.5] The mover of the mountains is not known, which he overturned in his anger. [§]
ham-a'tik ha-rim ve-lo yada'u asher ha-fakham be-apo
This verse describes a being who moves mountains, but is not known, and who overturns things in anger. 'ham-a'tik' means 'the mover', 'ha-rim' means 'the mountains', 've-lo' means 'and not', 'yada'u' means 'they know', 'asher' means 'which/that', 'ha-fakham' means 'he overturned them', and 'be-apo' means 'in his anger'.
[JOB.9.6] The one who provokes the earth from its place, and the pillars of Yahveh will be shaken. [§]
ha-mar-giz er-etz mee-me-ko-mahv ve-am-moo-deh-yahv yit-pah-latz-oon
This verse describes a disturbance of the earth. "ha-mar-giz" means 'the one who irritates', 'the one who provokes', or 'the one who stirs up'. "er-etz" means 'the land' or 'the earth'. "mee-me-ko-mahv" means 'from its place'. "ve-am-moo-deh-yahv" means 'and the pillars of Yahveh'. "yit-pah-latz-oon" means 'they will be shaken'. Thus, the verse speaks of something that agitates the earth from its foundations, causing the pillars supporting it to tremble.
[JOB.9.7] The one saying to the clay, "Do not shine," and concerning stars, he seals them. [§]
ha-omer la-cheres ve-lo yizrach u-ve-ad kochavim yachtom
This verse describes someone speaking to clay and commanding it not to shine, and sealing the stars. 'ha-omer' means 'the one saying'. 'la-cheres' means 'to the clay'. 've-lo yizrach' means 'and it should not shine'. 'u-ve-ad kochavim' means 'and concerning stars'. 'yachtom' means 'he seals'. The verse speaks of a power that can command inanimate objects and control celestial bodies.
[JOB.9.8] God stretches out the heavens by himself, and treads upon the summits of the sea. [§]
noteh shamayim lebadav u'dorech al-bamotei yam.
This verse describes God's power and dominion over creation. 'Noteh' means 'stretches out' or 'extends'. 'Shamayim' is 'the heavens'. 'Lebadav' means 'alone' or 'by himself'. 'Dorech' means 'treads' or 'walks upon'. 'Bamotei' means 'the heights of' or 'the summits of'. 'Yam' is 'the sea'. Thus, the verse depicts God stretching out the heavens alone and treading upon the heights of the sea.
[JOB.9.9] The Gods make Ashur foolish and desolate, and Teman’s rooms deserted. [§]
Oseh-ash kesil vekimah vechadrei Teman.
This verse describes God making Ashur foolish and Teman’s rooms deserted. 'Oseh' means 'making' or 'doing'. 'Ash' is the name of a nation, Ashur. 'Kesil' means foolish. 'Ve' means and. 'Kimah' means ruin or desolation, implying foolishness. 'Ve' means and. 'Chadrei' means rooms or chambers. 'Teman' is a place name, Teman.
[JOB.9.10] The Gods are doing greatness until there is no search, and wonders until there is no number. [§]
Oseh gedolot ad-ein cheker ve-niflaot ad-ein mispar.
This verse describes God's greatness and wonders. 'Oseh' means 'doing' or 'maker'. 'Gedolot' means 'great things' or 'greatness'. 'Ad-ein' is a phrase meaning 'until there is not' or 'without limit'. 'Cheker' means 'search' or 'investigation', implying something beyond comprehension. 'Ve' means 'and'. 'Niflaot' means 'wonders' or 'marvels'. 'Mispar' means 'number' or 'count'. Thus, the verse speaks of God doing great things without limit and performing wonders beyond counting.
[JOB.9.11] Indeed, it will pass over me and I will not see. And it will change, and I will not understand it to him. [§]
hen ya'avor alai ve lo ereh ve yachlof ve lo avin lo.
This verse describes a situation where something passes by the speaker, but they do not perceive it. 'Hen' indicates 'indeed' or 'surely'. 'Ya'avor' means 'he will pass'. 'Alai' means 'over me'. 'Ve' means 'and'. 'Lo' means 'not'. 'Ereh' means 'I will see'. 'Yachlof' means 'he will change' or 'pass by'. 'Avin' means 'I will understand'. 'Lo' again means 'not'. Finally, 'lo' means 'to him'.
[JOB.9.12] Behold, if the Gods seize, who will restore us? Who will say to Him, "What are you doing?" [§]
hen yakhtof mi yashivenu mi yoamar elav ma ta'aseh
This verse expresses a rhetorical question about God's power and the futility of questioning Him. "Hen" indicates a demonstrative, like 'Behold'. "Yakhtof" means 'snatch' or 'seize'. "Mi yashivenu" means 'who will return us' or 'who will restore us'. "Mi yoamar elav" means 'who will say to Him'. "Ma ta'aseh" means 'what do you do?' or 'what are you doing?'
[JOB.9.13] God will not return His anger; beneath it, the helpers of Rahav have forgotten. [§]
Eloah lo-yashiv apo tachato shachachu ozerei Rahav.
Eloah is a singular form of God, similar to El. Lo-yashiv means "will not return". Apo means "wrath" or "anger". Tachato means "beneath" or "under". Shachachu means "they have forgotten". Ozerei means "helpers". Rahav is a name, often understood as Egypt or a mythical sea creature representing chaos.
[JOB.9.14] Indeed, for I will answer him, I will choose my words with him. [§]
af ki-anochi e’enehnu ev’harah d’vari immo.
This verse contains several key names and verbs. "Af" means 'indeed' or 'surely'. "Ki" means 'for' or 'because'. "Anochi" is the first person pronoun 'I'. "E’enehnu" is a verb meaning 'I will answer'. "Ev’harah" means 'I will choose' or 'I will select'. "D’vari" means 'my words'. "Immo" means 'with him'.
[JOB.9.15] If I am righteous, I will not answer to my judge, but I will plead. [§]
asher im-tsadakti lo e'eneh limshofti etchanan.
This verse is from Job 36:20. ‘asher’ means ‘which’ or ‘that’. ‘im-tsadakti’ means ‘if I am righteous’. ‘lo e’eneh’ means ‘I will not answer’. ‘limshofti’ means ‘to my judge’. ‘etchanan’ means ‘I will plead’ or ‘I will beg’. The structure suggests a conditional statement: if the speaker is righteous, they will not answer their judge, but will plead.
[JOB.9.16] If I called and He answered me, I will not believe that He listens to my voice. [§]
im-karati va-ya'anehni lo-a'amin ki-ya'azin qoli.
This verse contains several components. "Im" means "if". "Karati" means "I called". "Va-ya'anehni" means "and He answered me". "Lo-a'amin" means "I will not believe". "Ki" means "that" or "because". "Ya'azin" means "He listens". "Qoli" means "my voice". Thus, the verse is a conditional statement expressing doubt about future responsiveness based on a past experience.
[JOB.9.17] The one who refines me is the one who multiplies my wounds gratuitously. [§]
asher bish'arah yishupheni vehirbah petzai chinam
This verse describes suffering. "Asher" means 'who' or 'which'. "Bish'arah" is related to the root meaning 'hair' but idiomatically signifies distress or affliction. "Yishupheni" means 'he will refine me' or 'he will purge me'. "Vehirbah" means 'and he multiplies'. "Petzai" means 'my wounds'. "Chinam" means 'without cause' or 'gratuitously'. The verse speaks of someone being refined or purged through numerous wounds inflicted without cause.
[JOB.9.18] He will not give me my spirit to return, for He will satisfy me with bitterness. [§]
Lo yitenehni hashev ruhi ki yasbi'eni mamrorim.
This verse uses several names and forms of God. "Lo yitenehni" means "He will not give me". "Hashev" is a form of the verb meaning to return or restore. "Ruhi" means "my spirit". "Ki" means "for" or "because". "Yasbi'eni" means "He will satisfy me". "Mamrorim" means "bitterness". This verse expresses a trust that God will not allow the speaker’s spirit to perish, but will instead satisfy them despite their bitterness.
[JOB.9.19] If to power is strong behold and if to judgment who will guide me? [§]
Im-le-koch amitz hineh ve-im-le-mishpat mi yoeideni.
This verse consists of a conditional statement. 'Im' means 'if'. 'Le-koch' means 'to power' or 'to strength'. 'Amitz' means 'strong' or 'powerful'. 'Hineh' is an interjection meaning 'behold' or 'here'. 'Ve' means 'and'. 'Le-mishpat' means 'to judgment'. 'Mi' means 'who'. 'Yoeideni' means 'will instruct me' or 'will guide me'. The verse poses a question about who will guide the speaker if strength and judgment are available.
[JOB.9.20] If I justify my mouth, the Gods will condemn me. I am whole, and He has perverted me. [§]
im-etz-dak pi yar-shi-ei-ni, tam-ani va-yak-shei-ni.
This verse is complex and relies on parallel structure. 'Im' means 'if'. 'Etzdak' is a verb meaning 'I will justify'. 'Pi' means 'my mouth'. 'Yarshiieni' means 'He will condemn me'. 'Tam' means 'whole, complete, innocent'. 'Ani' means 'I'. 'Vayak-shei-ni' means 'and He has perverted me'. The verse presents a conditional statement and a complaint. It's structured as 'If I justify my mouth, He will condemn me; I am whole, and He has perverted me.' The complaint is that despite being blameless, the speaker is being treated unfairly.
[JOB.9.21] I am complete. I do not know my soul. I despise my life. [§]
tam-ani lo-edaa nafshi em'as chayaai
This verse contains several words that require literal translation. 'Tam' means complete or finished. 'Ani' means I. 'Lo edaa' means I do not know. 'Nafshi' means my soul. 'Em'as' means I despise. 'Chayaai' means my life. The verse expresses a sentiment of being finished with life and not understanding one's own soul.
[JOB.9.22] One it is, therefore I have said, complete and wicked, he consumes. [§]
akhat hee al-ken amarti tam ve-rashah hu m'kalleh
This verse consists of several words. "Akhat" means 'one'. "Hee" means 'she' or 'it'. "Al-ken" means 'therefore' or 'for this reason'. "Amarti" means 'I have said'. "Tam" means 'complete' or 'finished'. "Ve" means 'and'. "Rashah" means 'wicked'. "Hu" means 'he'. "M'kalleh" means 'consumes' or 'destroys'. The verse speaks of a single thing that causes both completeness and wickedness to be destroyed.
[JOB.9.23] If a young man dies suddenly, is it a mockery of the innocent? [§]
im-shot yamit pit’om le-masat nekiyim yileag.
This verse discusses a sudden death of a young man and the seeming injustice of it. "Im-shot" refers to a young man, a sapling. "Yamit" means to die or to cut down. "Pit’om" means suddenly. "Le-masat" relates to the quantity or number of. "Nekiyim" are the pure or innocent. "Yileag" means to mock or deride.
[JOB.9.24] The land is given into the hand of the wicked; the faces of its judges will be covered. If not, then who is there? [§]
Eretz nit-te-nah be-yad-rashah, penei-shofteha yechasseh, im-lo ef-o mi-hu.
This verse speaks of a land given over to the wicked, and how justice is covered over in the face of its judges. The final clause poses a rhetorical question: if this is not the case, then who is there?
[JOB.9.25] My days have become light from a running; those who flee will not see goodness. [§]
ve-ya-mai kal-loo mi-nee-rats bar-choo lo-ra-oo to-vah.
This verse describes days passing quickly, like a fleeting shadow. It states that those who flee will not see goodness. 'Yamai' means 'my days'. 'Kal-loo' means 'were light' or 'became light'. 'Mi-nee-rats' means 'from a running'. 'Bar-choo' means 'they flee'. 'Lo-ra-oo' means 'they did not see'. 'To-vah' means 'goodness'.
[JOB.9.26] They have passed with the ships of Ayveh, as an eagle will swoop over its food. [§]
khal-foo im-o-nee-yot ay-veh k'ne-sher ya-too-sh a-lei-o-khel
This verse describes ships passing with a reference to an eagle over its food. 'Khal-foo' means 'they have passed'. 'O-nee-yot' is the plural of 'o-nee', meaning 'ships'. 'Ay-veh' is the name of a place, likely a river or port. 'K'ne-sher' means 'eagle'. 'Ya-too-sh' means 'will flutter' or 'will swoop'. 'A-lei' means 'over'. 'O-khel' means 'food' or 'meal'.
[JOB.9.27] If I say, "I have forgotten my conversation," I will forsake my face, and I will be distressed. [§]
im-amri eshkecha sihi'i e'ezvah panai ve'avliga
This verse contains several names and pronouns relating to God. "Im" is a conditional particle meaning "if". "Amri" refers to speaking. "Eshkecha" means "I forget". "Sihi" means "my conversation". "E'ezvah" means "I forsake". "Panai" means "my face". "Ve'avliga" means "and I am distressed". This verse is a conditional statement expressing a consequence if the speaker were to forget their conversation with God and turn away from God's presence.
[JOB.9.28] I have feared all idols; I know that I will not be cleansed. [§]
ya-gor-tee kol-atz-vo-tai ya-da-tee kee-lo tee-na-kay-nee
This verse contains several words requiring literal translation. "yagor-tee" comes from the root "yagar", meaning to fear or be afraid. "kol" means "all". "atzvotai" is the plural of "atzav", meaning idols. "yadati" comes from the root "yada", meaning to know. "kee" means "because" or "for". "lo" means "not". "tenakeni" comes from the root "nakah", meaning to cleanse or purify. The verse speaks of fearing all idols and knowing one will not be cleansed.
[JOB.9.29] I toil, why is this a vanity of weariness? [§]
Anokhi ersen lamah zeh hevel iga
This verse presents a rhetorical question expressing frustration and a sense of futility. "Anokhi" means "I". "Ersen" means "to toil, to labor". "Lamah zeh" means "why this". "Hevel" means "vanity, breath, vapor". "Iga" means "to weary, to be tired". The speaker is questioning the purpose of their labor, seeing it as ultimately meaningless and exhausting.
[JOB.9.30] If I have washed in water of snow, and I have purified my hands in a well? [§]
Im-hit-ra-chat-ti be-may-o-sha-leg va-ha-zik-koti be-bor kap-pay.
This verse uses several descriptive terms. "Im" means "if". "Hit-ra-chat-ti" is a first-person singular perfect verb meaning "I have washed". "Be-may-o-sha-leg" means "in water of snow". "Va-ha-zik-koti" means "and I have purified". "Be-bor" means "in a well". "Kap-pay" means "my hands". The verse is a rhetorical question pondering a hypothetical cleansing.
[JOB.9.31] Then in corruption you will immerse me, and you will despise my payments. [§]
Az bashachat titbleyni vet'avuni salmotai.
This verse contains several words with complex meanings. "Az" means "then". "Bashachat" means "in corruption" or "in the pit". "Titbleyni" means "you will immerse me". "Vet'avuni" means "and you will despise me". "Salmotai" means "my payments" or "my recompense". The verse describes a state of being immersed in corruption and then being utterly despised, with any recompense being withheld.
[JOB.9.32] For not a man is like me; we will come together in judgement. [§]
kee-loh-eesh kah-moh-nee eh-eh-neh-nu nah-vo bo yah-chahd-doo bah-meesh-paht
This verse contains several important names and words. "Kee" means "for" or "because". "Eesh" means "man". "Kah-moh-nee" means "like me". "Eh-eh-neh-nu" is a first person plural form of the verb "to be", often connected to the divine name, and is best understood as "we are". "Nah-vo" means "we will come". "Yah-chahd-doo" means "together". "Bah-meesh-paht" means "in judgement". The verse essentially states a difference between the speaker and others, highlighting a unique ability to participate in judgement.
[JOB.9.33] There is not a rebuker between us; may he place his hand upon the two of us. [§]
Lo yesh beinenu mokhiah, yashet yado al shneinu.
This verse consists of several parts. "Lo yesh" means "there is not". "Beinenu" means "between us". "Mokhiah" means "one who reproves" or "a rebuker". "Yashet" means "he will place". "Yado" means "his hand". "Al" means "upon". "Shneinu" means "the two of us". The verse expresses a desire for no arbiter or judge between two parties.
[JOB.9.34] May He restrain His rod from upon me, and may His wrath not require anything of me. [§]
ya-ser mee-a-lai shiv-to-o ve-e-ma-to-o al-te-va-a-tan-ni
This verse contains several key words. "Yaseer" means "He will restrain" or "He will discipline". "Mee-alai" means "from upon me". "Shivto" refers to "His rod", which is a metaphor for discipline or punishment. "Ve" means "and". "Eemato" means "His wrath". "Al-te-va-a-tan-ni" means "do not seek me" or "do not require of me". The overall sense is a plea for God to restrain punishment and not demand further obedience or accountability.
[JOB.9.35] I will speak, and I will not fear him, for thus I stand with me. [§]
ad-ber-ah ve-lo ee-ra-eh-nu kee lo-ken anokhi im-ma-dee
This verse contains several components. "ad-ber-ah" means 'I will speak.' "ve-lo" means 'and not.' "ee-ra-eh-nu" means 'I will fear him.' "kee" means 'for' or 'because.' "lo-ken" means 'thus' or 'in this way.' "anokhi" means 'I.' "im-ma-dee" means 'with me' or 'standing with me.' The overall context suggests a declaration of courage and strength, stating the speaker will not be afraid and stands firm.
JOB.10
[JOB.10.1] My soul has been seized in my life. I will forsake my speech to me. I will speak with bitterness, my soul. [§]
nak'tah nafshi b'chayyai e'ezvah alai sichi adab'rah b'mar nafshi
This verse consists of several words. 'Nak'tah' means 'seized' or 'taken'. 'Nafshi' means 'my soul'. 'B'chayyai' means 'in my life'. 'E'ezvah' means 'I will leave' or 'I forsake'. 'Alai' means 'upon me' or 'to me'. 'Sichi' means 'my speech' or 'my discourse'. 'Adab'rah' means 'I will speak'. 'B'mar' means 'with bitterness'. 'Nafshi' again means 'my soul'. Therefore, the verse speaks of the soul being seized in life, forsaking discourse to speak with bitterness.
[JOB.10.2] I say to the Gods, do not condemn me. Show me why you contend with me. [§]
Omer el-eloah al-tarshi'eni, hodi'eni al mah-t'rive'ni.
This verse is spoken to 'the Gods' and asks for clarification regarding a perceived wrong. 'Omer' means 'I say'. 'El' is 'God'. 'Eloah' is a singular form of 'Elohim', meaning 'the God', or 'the Gods' in a singular context. 'Tarshi'eni' is a command meaning 'do not condemn me'. 'Hodi'eni' means 'inform me' or 'show me'. 'Mah' means 'what'. 'T'rive'ni' means 'you contend with me'.
[JOB.10.3] Is it good for you that you oppress, that you despise the labor of your hands, and that you appear upon the counsel of the wicked? [§]
Ha-tov lecha ki ta'ashoq ki tim'as yegi'a kapecha ve'al atsat resha'im hopa'ta?
This verse poses a rhetorical question. "Ha-tov" means "Is it good?" "Lecha" means "for you". "Ki" means "that" or "because". "Ta'ashoq" means "you oppress". "Tim'as" means "you despise". "Yegi'a" means "labor". "Kapecha" means "your hands". "Ve'al" means "and upon". "Atzat" means "the counsel". "Resha'im" means "the wicked". "Hopa'ta" means "you appear" or "you have come". It asks if it is good for someone to oppress others and despise the work of their own hands, and instead rely on the counsel of the wicked.
[JOB.10.4] Eyes of flesh to you, if like sights of a human you will see. [§]
ha-ay-nay basar lach, im-ki-re-ot enosh ti-re-eh.
This verse speaks of God being different from human perception. "ha-ay-nay basar" refers to 'eyes of flesh,' meaning human sight. "lach" means 'to you.' "im-ki-re-ot" means 'if like sights.' "enosh" means 'human.' "ti-re-eh" means 'you will see.' The verse is essentially stating that what God shows is not what human eyes would expect.
[JOB.10.5] As to the length of a human's days, if your years are like the days of a strong man. [§]
hakimei enosh yamecha im-shnotecha kimei gaver.
This verse asks a rhetorical question about the length of human life. 'Hakimei' means 'as to the length of'. 'Enosh' refers to mankind, or a human. 'Yamecha' means 'your days'. 'Im-shnotecha' means 'if your years'. 'Kimei' means 'like the days of'. 'Gaver' means 'a strong man'.
[JOB.10.6] For you seek my iniquities, and you will search for my sins. [§]
kee-teh-vah-kesh la-ah-vo-nee oo-leh-haht-ta-tee teed-rosh
This verse consists of several parts. 'Kee' means 'for' or 'because'. 'Teh-vah-kesh' is a verb meaning 'you seek'. 'La-ah-vo-nee' means 'for my iniquities'. 'Oo' means 'and'. 'Leh-haht-ta-tee' means 'for my sins'. 'Teed-rosh' means 'you will search'. The overall meaning is a statement about seeking or searching for iniquities and sins.
[JOB.10.7] According to your knowledge, I will not do evil, and there is no one who can rescue me from your hand. [§]
al-da'atcha ki-lo er-sha; ve-ein mi-yad'cha matzil.
This verse consists of several components. 'al-da'atcha' means 'according to your knowing' or 'by your knowledge'. 'ki-lo er-sha' means 'that not I will be wicked' or 'that I will not do evil'. 've-ein' means 'and there is not'. 'mi-yad'cha' means 'from your hand'. 'matzil' means 'a deliverer' or 'one who rescues'. The sentence asserts that, knowing the power of the one addressed, the speaker will not do evil, and that no one can deliver them from that one's hand.
[JOB.10.8] Your hands formed me and you made me, together around, and you shaped me. [§]
ya-deh-kha itz-beh-oo-nee va-yah-ah-soh-nee yah-hakhad sah-veev va-teh-bal-leh-eh-nee.
This verse speaks of God's hands forming and making a person, surrounding them, and then shaping them. 'Yadekha' means 'your hands'. 'Itzbehuni' means 'you formed me'. 'Va'yaso'ni' means 'and you made me'. 'Yahhakad' means 'together'. 'Saviv' means 'around'. 'Va'tebaleni' means 'and you shaped me'.
[JOB.10.9] Remember, please, that as clay you have made me, and into dust you will return me. [§]
zekhar-na ki-kakhomer asitanu ve-el afar teshiveni
This verse is from Job 10:9. 'Zekhar-na' means 'remember, please'. 'Ki' means 'that' or 'because'. 'Kakhomer' means 'like clay' or 'as potter's clay'. 'Asitanu' means 'you have made me'. 'Ve' means 'and'. 'El' means 'to' or 'into'. 'Afar' means 'dust'. 'Teshiveni' means 'you will return me'. The verse is a plea to God to remember how He created Job, likening his creation to the shaping of clay, and acknowledging that he will ultimately return to dust.
[JOB.10.10] Is it not as milk that the Gods melt me, and as cheese that my Lord freezes me? [§]
Ha-lo ke-chalav ta-ti-che-ni ve-ka-gvi-na tak-fi-e-ni.
This verse uses comparisons to dairy products to describe a feeling of being overwhelmed or weakened. 'Chalav' means milk, and 'gvinah' means cheese. The verbs indicate a process of being melted like milk and then solidified or curdled like cheese. The 'ti' and 'tak' prefixes indicate causative action performed *on* the speaker. 'Ha-lo' is an interrogative particle meaning 'Is it not...?' or 'Surely...?'
[JOB.10.11] Skin and flesh you clothe me with, and with bones and sinews you cover me. [§]
or ubassar talbisheni uvaatzamot vegidim tesocheni
This verse describes God forming a human being. 'Or' means skin. 'Bassar' means flesh. 'Talbisheni' means you clothe me. 'Vaatzamot' means and bones. 'Vegidim' means and sinews/tendons. 'Tesocheni' means you cover/shelter me.
[JOB.10.12] Lives and lovingkindness you have done with me, and your command has kept my spirit. [§]
khay-eem va-khes-ed ah-see-tah im-mah-dee oo-f’koo-dah-t’khah shah-mer-ah roo-khee.
This verse contains several words referencing God and His actions. "Khayim" means lives. "Khesed" means lovingkindness or steadfast love. "Asita" is a verb meaning 'you have done' or 'you have made'. "Imadi" means 'with me'. "P’kudat’kha" means 'your command' or 'your ordinance'. "Shamrah" means 'has kept' or 'has guarded'. "Rukhi" means 'my spirit'. The verse is a declaration of God’s benevolent actions towards the speaker.
[JOB.10.13] And these you have hidden in your heart; I have known that this is with you. [§]
ve-elleh tsafantah bilvavekha yadati ki-zot immakh.
This verse contains several names and words pertaining to God and a description of knowing something. “ve-elleh” means “and these”. “tsafantah” is a verb meaning “you have hidden”. “bilvavekha” means “in your heart”. “yadati” means “I have known”. “ki-zot” means “for this”. “immakh” means “with you”.
[JOB.10.14] If I have sinned, and you have guarded me, and from my iniquity you will not cleanse me. [§]
im-cha-ta-ti u-sh’mar-ta-ni u-me-a-vo-ni lo te-na-kei-ni
This verse consists of several words. 'Im' means 'if'. 'Chatati' is 'I have sinned'. 'U' means 'and'. 'Sh’martani' means 'you have guarded me'. 'U' again means 'and'. 'Me’avoni' means 'from my iniquity'. 'Lo' means 'not'. 'Tenakeini' means 'you will cleanse me'. The verse expresses a conditional statement: if I have sinned, yet you have guarded me, do not cleanse me from my iniquity.
[JOB.10.15] If I have acted wickedly, let it be to me, and if I have acted righteously, I will not lift my head. Let fullness of shame be mine, and let me see my affliction. [§]
im-ra-sha-ti al-lai li ve-tza-da-kti lo es-sa ro-shi se-va ka-lon u-re-eh a-ni-yi
This verse expresses a willingness to bear the consequences of wrongdoing and a rejection of undeserved righteousness. It states that if the speaker has acted wickedly, they will accept their fate, but will not lift their head if they are declared righteous without deserving it. The speaker is willing to experience shame, and asks to see their affliction.
[JOB.10.16] And I am weary like the darkness hunts me, and you return, you will wonder in me. [§]
ve-yig-ah ka-shakh-al te-tzoo-deh-nee ve-ta-shov ti-te-pal-ah-bee
This verse uses a poetic structure common in the Hebrew Bible. It speaks of being weary like the darkness, and of being hunted, with a return and wondering about the speaker. The words 'shakhal' can mean darkness or evening gloom. 'Titzudeh-nee' means 'hunt me'. 'Tashov' is 'you return'. 'Titpalla' means 'you will wonder'. 'Bi' means 'in me'.
[JOB.10.17] The Gods renew your witnesses before me, and increase like your strength with me. Alternations and armies are with me. [§]
tə·ḥă·ḏêš ‘ē·ḏê·ḵā | neḡ·ḏî wə·ṯê·reḇ ka‘ăś·ḵā ‘im·mā·ḏî ḥă·lî·p̄ōṯ wə·ṣā·ḇā ‘im·mî.
This verse uses a variety of terms that describe God's actions and presence. "tə·ḥă·ḏêš" means 'renew'. "‘ē·ḏê·ḵā" means 'your witnesses'. "neḡ·ḏî" means 'before me'. "wə·ṯê·reḇ" means 'and increase'. "ka‘ăś·ḵā" means 'like your strength'. "‘im·mā·ḏî" means 'with me'. "ḥă·lî·p̄ōṯ" refers to 'alternations' or 'changes'. "wə·ṣā·ḇā" means 'and armies'. "‘im·mî" means 'with me'. The verse speaks of God renewing his witnesses before the speaker, increasing like strength with the speaker, and being present with armies.
[JOB.10.18] And why from the womb did you bring me forth? I waste away, and eyes do not see me. [§]
V'lama merechem hotzata'ni, egva v'ayin lo tir'eni.
This verse is a lament, questioning why the speaker was brought forth from the womb only to suffer and not experience sight. 'V'lama' means 'and why'. 'Merechem' means 'from the womb'. 'Hotzata'ni' means 'you brought me forth'. 'Egva' means 'I waste away' or 'I am afflicted'. 'V'ayin' means 'and eyes'. 'Lo tir'eni' means 'do not see me'.
[JOB.10.19] As I have not been, I will not be; from womb to grave, I am lost. [§]
ka-a-shehr lo-ha-yee-tee eh-yeh mee-be-ten la-ke-ver oo-val
This verse is from Isaiah 38:10. It describes Hezekiah's statement about his fate, that he will not experience life ('hayiti' - I was) or existence ('ehyeh' - I will be). The phrase 'mee-beten la-ke-ver' means 'from womb to grave', indicating a complete lifespan that he will not have. 'Oo-val' refers to being lost, or destroyed.
[JOB.10.20] Is it not a little that my days will cease, that the Gods will set a little from me, and I will weep a little? [§]
ha-lo me-at ya-mai ya-chal yeshit mi-meni ve-av-lee-gah me-at.
This verse consists of several components. "ha-lo" is an interrogative particle meaning "is it not?". "me-at" means "a few" or "little". "ya-mai" means "my days". "ya-chal" means "will cease" or "will end". "yeshit" means "will set" or "will place". "mi-meni" means "from me". "ve-av-lee-gah" means "and I will weep". The word "me-at" appears again, meaning “a little”. Overall, the verse is a rhetorical question about the brevity of life and the inevitable sorrow that follows.
[JOB.10.21] Before I go and do not return to the land of darkness and the shadow of death. [§]
Be-terem elech ve-lo ashuv el-eretz choshek ve-tzalmavet.
This verse speaks of a desire not to return to a place of darkness and the shadow of death. 'Be-terem' means 'before'. 'Elech' means 'I go'. 'Ve-lo ashuv' means 'and not I return'. 'El-eretz' means 'to land/earth'. 'Choshek' means 'darkness'. 'Ve-tzalmavet' means 'and the shadow of death'.
[JOB.10.22] The land is faint like darkness, the shadow of death, and not ordered, and it spreads like darkness. [§]
Eretz ei-pah-tah kmo ofel tzal-mavet v'lo sedarim va-to-fa kmo ofel.
This verse describes a land as being like darkness and the shadow of death, without order. 'Eretz' means land. 'Ei-pah-tah' seems to describe a state of being faint or obscured. 'Kmo' means like or as. 'Ofel' means darkness. 'Tzal-mavet' literally means shadow of death. 'V'lo' means and not. 'Sedarim' means order or rows. 'Va-to-fa' means and it spreads. The final 'kmo ofel' reiterates the comparison to darkness.
JOB.11
[JOB.11.1] And Tsofar the Naamati answered, and he said. [§]
Va-yaan Tsofar ha-Naamati va-yomer.
This verse introduces Tsofar the Naamati speaking. 'Va-yaan' means 'and answered'. 'Tsofar' is a proper name. 'ha-Naamati' means 'the Naamati', where 'Naamati' is likely another proper name or a descriptor. 'va-yomer' means 'and he said'.
[JOB.11.2] Most words will not receive a response, but a person who speaks skillfully will be justified. [§]
ha-rov devarim lo ye'aneh ve-im-ish sfatayim yitzdak.
This verse discusses the idea that many words are unanswered, but a person of two lips will be justified. 'ha-rov' means 'the many' or 'most'. 'devarim' means 'words'. 'lo ye'aneh' means 'will not be answered'. 've-im-ish' means 'and if a person'. 'sfatayim' literally means 'two lips' but is used idiomatically to mean 'one who speaks skillfully'. 'yitzdak' means 'will be justified'.
[JOB.11.3] You, the Inspector of the dead, cause them to be silent, and you mock, and there is no one who can deliver them. [§]
ba-de-kha me-tim yakh-rish-u va-til-a-ag ve-en makh-lim.
This verse uses several names and descriptors for God. "Ba-de-kha" is derived from "bedek", meaning to inspect or examine. Here it is used as a possessive form relating to God. "Me-tim" means 'the dead'. "Yakh-rish-u" means they will be silent. "Va-til-a-ag" means and you mock. "Ve-en makh-lim" means and there are none who deliver.
[JOB.11.4] And she said, "Remember me, and may I be blessed in your eyes." [§]
Va-to-mer zach lik-hee u-var ha-yee-tee be-ei-nei-cha.
This verse is spoken by Leah to Jacob after she gives birth to her seventh son. 'Zach' means 'to remember' or 'to recall.' 'Lik-hee' means 'to me' or 'for me.' 'Bar' means 'blessed' or 'fortunate.' 'Be-ei-nei-cha' means 'in your eyes' or 'to you.' The verse expresses Leah’s hope that Jacob will remember her and view her favorably.
[JOB.11.5] But if only the God would speak and open his lips with you. [§]
ve'ulam mi-yitten eloah daber veyiftach sefatev imach.
This verse expresses a desire for God to speak and reveal himself. 'Ve'ulam' means 'but' or 'however'. 'Mi-yitten' is a rhetorical question meaning 'who would give?' or 'if only'. 'Eloah' is a singular form of 'Elohim', meaning God. 'Daber' means 'speak'. 'Veyiftach' means 'and open'. 'Sefatev' means 'lips'. 'Imach' means 'with you'.
[JOB.11.6] And the Gods will reveal to you mysteries of wisdom, because manifold is soundness and understanding, and know that the God will deliver you from your iniquity. [§]
ve-yaged-lecha tah-aloomot chakh-mah kee-kif-la-yim le-toosh-yah ve-da ah kee-yah-sheh lecha eloah me-avon-cha.
This verse discusses God revealing mysteries of wisdom. 'Yaged' means 'to tell' or 'reveal'. 'Tah-aloomot' means 'mysteries'. 'Chakh-mah' means 'wisdom'. 'Kif-la-yim' means 'doubled' or 'manifold'. 'Toosh-yah' means 'soundness' or 'understanding'. 'Yah-sheh' means 'to deliver' or 'to save'. 'Eloah' is 'the God'. 'Me-avon-cha' means 'from your iniquity'.
[JOB.11.7] If you search, you will find the Gods; if you continue searching until the very end, you will find the Mountain God. [§]
ha-heh-ker el-oh-ah tim-tza; im ad-tak-leat shad-dai tim-tza.
This verse speaks of seeking God. "ha-heh-ker" means 'the search'. "el-oh-ah" is a variation of Elohim, meaning 'the Gods'. "tim-tza" means 'you will find'. "im" means 'if'. "ad-tak-leat" means 'until the end'. "shad-dai" is often understood as 'the Almighty', but literally it means 'the Mountain God'. The verse implies that if one searches diligently, they will find the Gods, or, if they continue searching until the very end, they will find the Mountain God.
[JOB.11.8] What can you accomplish, heights of the heavens? What can you understand, deep from the pit? [§]
gav-hay sha-mai-eem mah-teef-al a-mu-kah mish-ohl mah-teh-dah
This verse poses two rhetorical questions. "Gavhay shamayim" literally means 'heights of heavens'. "Mah-teefal" means 'what-you-do?', implying 'what can you accomplish?'. "Amukah mishol" means 'depths from the pit', or 'deep from Sheol'. "Mah-tehda" means 'what-you-know?', implying 'what can you understand?'. The verse is questioning the limits of power and knowledge in relation to the vastness of heaven and the depths of the underworld.
[JOB.11.9] Its length is from land to measurement, and its breadth is from beyond the sea. [§]
arukah mei-eretz midah-ah urehavah min-nee-yam
This verse describes God's length and breadth. 'Arukah' means long, 'mei-eretz' means from land, 'midah-ah' relates to measurement or extent. 'Urevavah' means broad or wide, and 'min-nee-yam' means from the sea. The verse is using comparison to illustrate God's immeasurable qualities.
[JOB.11.10] If it changes and is hidden, and is gathered and concealed, who will restore it to us? [§]
im-yachalof ve-yasgir ve-yakheel u-mi yeshibennu
This verse uses several verbs related to concealing or hiding. "Yachalof" means to change or pass away. "Yasgir" means to hide or conceal. "Yakheel" means to gather or collect, but in this context implies gathering something up and concealing it. The final phrase asks 'and who will restore it to us?' The verse contemplates a scenario where something is lost or hidden, and asks who has the power to bring it back.
[JOB.11.11] Because he knows empty things, and sees wickedness, but does not consider. [§]
ki-hu ya-da ma-tei-sha-va va-yar-e-a-ven ve-lo yit-bo-nan.
This verse describes a being who knows empty things, sees wickedness, and does not consider. "Hu" refers to a third-person masculine pronoun, 'he'. "Yada" means to know. "Metei-shava" means empty things or falsehoods. "Var'a" means to see. "Aven" means wickedness or iniquity. "Ve-lo" means and not. "Yitbonan" means to consider or understand.
[JOB.11.12] And a foolish man will gain understanding, and a wild fool will be born as a man. [§]
ve-ish navuv yilavev ve-ayir perah adam yivaled.
This verse describes the folly of expecting understanding from those who lack it. 'Ish' means man. 'Navuv' means foolish, or lacking understanding. 'Yilavev' means will understand. 'Ayir' means a fool or dullard. 'Perah' means wild or untamed. 'Adam' means man. 'Yivaled' means will be born. The verse speaks of a foolish man gaining understanding, and a wild fool being born as a man.
[JOB.11.13] If you have prepared your heart and you have extended your hand to it. [§]
im-atah hakhinot libekha ufarasta elav kapekha
This verse contains several key terms. "Im-atah" means "if you". "Hakhinot" is a verb form meaning "you have prepared". "Libekha" means "your heart". "Ufarasta" means "and you have extended". "Elav" means "to it". "Kapekha" means "your hand". The verse is a conditional statement about preparing one's heart and extending one's hand.
[JOB.11.14] If wrongdoing is in your hand, remove it far, and do not let perversity dwell in your tents. [§]
Im-aven bekha-dekha har-chi-kehu ve-al tash-khen be-o-ha-lei-kha av-lah.
This verse uses several key terms. "Im" means "if". "Aven" means "wrongdoing" or "iniquity". "Bekha-dekha" means "in your hand". "Har-chi-kehu" means "remove it far". "Ve-al" means "and not". "Tash-khen" means "dwell". "Be-o-ha-lei-kha" means "in your tents". "Av-lah" means "perversity" or "injustice". The verse is a conditional statement about removing wrongdoing from one's life.
[JOB.11.15] For then you will lift your face from defect and you will be steadfast and you will not fear. [§]
kee-ahz tissa panecha mim-moom ve-ha-yita mutzak ve-lo tira
This verse speaks of a time when one's face will be lifted from shame and they will be steadfast and not afraid. Let's break down the names of God as they appear:
* There are no explicit names of God in this verse, but "panecha" (your face) is often used as a way of addressing God directly.
Therefore, the translation will focus on literal renderings of the other words.
[JOB.11.16] For you will forget labor, as water that has passed, you will remember. [§]
Ki-a-ta ah-mal tish-kahch, k’mayim av-ru tiz-chor.
This verse speaks of forgetting labor and remembering water. ‘Ki’ means ‘for’ or ‘because’. ‘Ata’ is ‘you’. ‘Amal’ is ‘labor’ or ‘toil’. ‘Tishkach’ is a verb meaning ‘you will forget’. ‘K’ is ‘like’ or ‘as’. ‘Mayim’ is ‘water’. ‘Avru’ means ‘passed’ or ‘gone by’. ‘Tizchor’ means ‘you will remember’. The verse is a poetic comparison of forgetting hardship and remembering refreshment.
[JOB.11.17] And from Egypt will rise up destruction, a sweeping away like the morning it will be. [§]
oo-mee-tsah-rah-yeem yah-koom khah-led tah-oo-fah kah-boh-ker tee-heh
This verse describes a plague that will rise up from the south, specifically from the region of Egypt. 'Mitsrayim' refers to Egypt. 'Yakoom' means 'will rise'. 'Khaled' means 'destruction' or 'pestilence'. 'Ta'ufah' signifies 'a sweeping away' or 'a wasting'. 'Kaboker' means 'like the morning', indicating speed or inevitability. 'Tihyeh' means 'it will be'.
[JOB.11.18] And you trusted that there is hope, and you dug for security, you will lie down. [§]
u-vatachta ki-yesh tikvah ve-chafarta la-vetach tishkab.
This verse consists of several words. "u-vatachta" means "and you trusted". "ki" means "that" or "because". "yesh" means "there is". "tikvah" means "hope". "ve" means "and". "chafarta" means "you dug". "la-vetach" means "for security". "tishkab" means "you will lie down". The verse describes finding security through trust and preparation.
[JOB.11.19] And you will sprawl, and there is no terrifier, and many have profaned your face. [§]
ve-ravatzta ve-ein macharid ve-chilu panecha rabim
This verse contains several words that require literal translation. 'Ravatzta' means 'you sprawled'. 'Ein' means 'there is not'. 'Macharid' means 'one who makes afraid' or 'terrifier'. 'Chilu' means 'profaned' or 'desecrated'. 'Panecha' means 'your face'. 'Rabim' means 'many'. The verse describes a state of security and disrespect.
[JOB.11.20] And the eyes of the wicked will perish, and their refuge is lost from them, and their hope is a snare of the soul. [§]
veh-ee-nay resha-eem tik-leh-nah oo-mah-nos ah-vad meen-hem veh-teek-vah-tam map-pah-nafesh.
This verse describes the fate of the wicked. "Veh" means 'and'. "Ee-nay" means 'eyes'. "Resha-eem" means 'of the wicked'. "Tik-leh-nah" means 'will perish'. "Oo" means 'and'. "Mah-nos" means 'their refuge'. "Ah-vad" means 'is lost'. "Meen-hem" means 'from them'. "Veh" means 'and'. "Teek-vah-tam" means 'their hope'. "Map-pah-nafesh" means 'a snare of the soul'.
JOB.12
[JOB.12.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.12.2] Indeed, for you are a people and with you wisdom will die. [§]
amnam ki atem am ve imachem tamut chokhma
This verse consists of several words. "amnam" functions as an affirmation, similar to 'indeed' or 'truly'. "ki" means 'for' or 'because'. "atem" is the second person plural pronoun 'you'. "am" means 'people' or 'nation'. "ve" means 'and'. "imachem" is a pronoun plus a verb, meaning 'with you' or 'among you'. "tamut" means 'will die' or 'dies'. "chokhma" means 'wisdom'.
[JOB.12.3] Also, to me, a heart like yours does not differ. I am not different from you, and who is not like these Gods? [§]
gam-lee levav kmo-chem lo-nofel anochi mikhem ve-et-mee-eyn kmo-elleh
This verse describes someone asserting that their heart is not different from others, and that there is no one like these Gods. "Gam" means "also", "lee" means "to me", "levav" means "heart", "kmo" means "like", "chem" means "you (plural)", "lo-nofel" means "does not fall", meaning "is not different", "anochi" means "I", "mikhem" means "from you (plural)", "ve-et-mee" means "and who", "eyn" means "is not", "kmo-elleh" means "like these".
[JOB.12.4] S’chok said to his friend, “I will be calling to God,” and God answered him. S’chok is a righteous, blameless person. [§]
s’chok l’re’ehu ehyeh kore le’eloah vayane’hu s’chok tzadik tamim.
This verse describes a conversation. 'S’chok' appears twice and refers to the same person, likely a proper name. 'Re’ehu' means 'neighbor' or 'friend'. 'Ehyeh' is the first-person singular imperfect of the verb 'to be', often associated with God's self-identification. 'Kore' means 'to call'. 'Eloah' is a singular form of 'God'. 'Vayane’hu' means 'and he answered him'. 'Tzadik' means 'righteous'. 'Tamim' means 'blameless' or 'complete'.
[JOB.12.5] A torch is contemptible to complacent wealth, prepared for appointed pilgrimage festivals. [§]
lap-peed booze le-ahsh-toot shaanan nachon le-mo-ah-day reed-gel
This verse uses poetic language and imagery. "Lapid" means torch or lamp. "Booz" means despised or scorned. "Ahsh-toot" means wealth or possessions. "Shaanan" means at ease or complacent. "Nachon" means prepared or ready. "Mo-ah-day" means appointed times or festivals. "Reed-gel" means foot journeys or pilgrimage festivals.
[JOB.12.6] Tents will be given to robbers, and security to those who provoke God, that which God brought about with his hand. [§]
yish-lee-oo oh-hah-leem lish-ohd-deem ub-tuh-hoot l’mar-ghee-zei el la-asher heh-vee ale-ohah b’yah-doh
This verse describes tents being given as plunder to robbers, and security to those who provoke God. It states that God brought this about with his hand. The words are fairly straightforward in terms of meaning, but the poetic structure leads to slightly unusual phrasing in a direct translation. "Yishliyu" is a verb meaning 'they will be given', "ohalim" means tents, "lishoddidim" means 'to robbers', "ubtuhot" means 'and security', "l'margizei el" means 'to provokers of God', "asher" means 'that which', "hevih" is a verb meaning 'brought', "eloah" means God, and "beyado" means 'with his hand'.
[JOB.12.7] And now, please ask the beasts and the wild oxen, and the birds of the heavens, and it will tell you. [§]
ve'ulam she'al-na behemot ve'torah ve'of ha'shamayim ve'yaged-lach.
This verse comes from the Book of Job. "ve'ulam" means "and now" or "but". "she'al-na" means "ask now". "behemot" is a creature, likely hippopotamus or a similar large animal. "ve'torah" means "and the wild oxen". "ve'of ha'shamayim" means "and the birds of the heavens". "ve'yaged-lach" means "and it will tell you". The verse essentially asks the reader to ask the animals about the wonders of God.
[JOB.12.8] Or a discourse to the land and your instruction, and the fish of the sea will recount to you. [§]
o si-khah la-ah-retz ve-tor-ekh-ah ve-yis-ap-roo lekhah dg-ei ha-yam
This verse contains several words that require literal translation. "o" means 'or'. "sikhah" is a speech or discourse. "la-ah-retz" means 'to the land'. "ve-tor-ekh-ah" means 'and your instruction'. "ve-yis-ap-roo" means 'and they will recount'. "lekhah" means 'to you'. "dg-ei" means 'fish of'. "ha-yam" means 'the sea'. The overall verse seems to be speaking about a declaration made to the land and its instruction, with the fish of the sea recounting it.
[JOB.12.9] Who does not know among all these things that the hand of Yahveh has done this? [§]
mi lo-yada be-kol-elleh ki yad-yahveh asah zot.
This verse asks who does not know among all these things that the hand of Yahveh has done this. 'Mi' means 'who'. 'Lo-yada' means 'does not know'. 'Be-kol-elleh' means 'among all these things'. 'Ki' means 'that'. 'Yad-yahveh' means 'the hand of Yahveh'. 'Asah' means 'did' or 'has done'. 'Zot' means 'this'.
[JOB.12.10] Who in whose hand is the life force of all living, and the spirit of all humankind. [§]
asher beyado nefesh kol-chai veruach kol-b'sar-ish
This verse describes God possessing the life force of all living beings and the spirit of all flesh, specifically humankind. ‘Asher’ means ‘who’ or ‘which’. ‘Beyado’ means ‘in his hand’. ‘Nefesh’ refers to the life force or soul. ‘Kol-chai’ means ‘all living’. ‘Veruach’ means ‘and the spirit’. ‘Kol-b’sar’ means ‘all flesh’. ‘Ish’ means ‘man’ or ‘human being’.
[JOB.12.11] Is not the ear the one who discerns words, and does not the palate taste for the one who eats? [§]
ha-lo-o-zen mi-leen ti-v-khan ve-khek o-khel yi-te-am-lo
This verse discusses the ability to discern and taste. "ha-lo" is a question particle meaning "is it not?" or "surely". "ozen" means ear. "millin" means words. "tivkhan" means to discern or test. "vekhek" means palate. "okhel" means to eat. "yitam-lo" means will taste to him, or will be pleasing to him.
[JOB.12.12] In old age is wisdom, and the length of days is understanding. [§]
bishishim khakhmah ve'orek yamim tebunah
This verse consists of several words. "bishishim" means 'in old age'. "khakhmah" means 'wisdom'. "ve'orek" means 'and length'. "yamim" means 'of days'. "tebunah" means 'understanding'. The verse describes where wisdom and understanding are found.
[JOB.12.13] With him is wisdom and strength; to him belong counsel and understanding. [§]
immoh khakhmah ughburah, lo etsah utvunah.
This verse describes attributes belonging to God. 'Immoh' means 'with him'. 'Khakhmah' means 'wisdom'. 'Ughburah' means 'and strength'. 'Lo' means 'to him'. 'Etsah' means 'counsel'. 'Utvunah' means 'and understanding'. The verse is structured in parallel, describing what belongs to God.
[JOB.12.14] Indeed, Yahveh destroys and does not rebuild. He seals upon a man and does not open. [§]
hen yahevharos velo yibaneh yisgor al-ish velo yipateach.
This verse describes Yahveh's actions of destruction and sealing. "hen" signifies 'indeed' or 'surely.' "yahevharos" comes from the root meaning 'to destroy.' "velo" means 'and not.' "yibaneh" means 'he will build.' "yisgor" means 'he will seal' or 'shut up.' "al-ish" means 'upon a man' or 'against a man.' "yipateach" means 'he will open.' The verse portrays a scenario where Yahveh destroys and does not rebuild, seals against someone and does not open.
[JOB.12.15] Behold, God restrains the waters, and they dry up. And He sends them, and they turn the land. [§]
hen ya'tzor bamayim veyivashu vishalechem veyahafku aretz.
This verse describes God's power over water and land. "hen" means 'behold'. "ya'tzor" means 'to restrain, to hold back'. "bamayim" means 'in the waters'. "veyivashu" means 'and they dry up'. "vishalechem" means 'and He sends them'. "veyahafku" means 'and He turns'. "aretz" means 'land, earth'. The verse speaks of God being able to hold back water causing it to dry up, and then send it out again to transform the land.
[JOB.12.16] With him is strength and ability. To him belongs the one who wanders and the one who makes a mistake. [§]
immo oz v'tushiyah lo shogeg u'mashgeh.
This verse describes qualities associated with 'him', likely referring to Yahveh. 'Immo' means 'with him'. 'Oz' means 'strength'. 'V'tushiyah' means 'and skill/ability'. 'Lo' means 'to him'. 'Shogeg' means 'wandering/erroneous'. 'U'mashgeh' means 'and one who errs/makes a mistake'. The verse describes that strength and skill are with him, and those who err belong to him.
[JOB.12.17] The one leading counselors brings ruin, and judges, Yahveh is praised. [§]
mo-leekh yo-eh-tse-eem sho-lahl veh-shof-teem yee-ho-lehll
This verse contains several names and verbs related to divine power and judgment. "mo-leekh" means "leading" or "ruling". "yo-eh-tse-eem" relates to advisors or counselors. "sho-lahl" means to destroy. "veh" is a conjunction meaning "and". "shof-teem" relates to judges or rulers. "yee-ho-lehll" is a form of the name Yahveh, likely meaning "He will praise" or "He is praised". Considering the context, this verse is describing the actions of Yahveh in relation to advisors, destruction, and judges.
[JOB.12.18] Discipline of kings he revealed, and he bound a sash at their loins. [§]
mu-sar me-la-khim pit-tach va-ye-sor e-zor be-ma-te-nei-hem
This verse describes instruction given to rulers. "Musar" refers to discipline or instruction. "Melakhim" means kings or rulers. "Pitach" means to open or reveal. "Va-ye-sor" means and he bound or girded. "Ezor" means a belt or sash. "Be-mate-neihem" means at their waist or loins.
[JOB.12.19] He leads away priests, plundered, and distorts officials. [§]
mo-leekh koh-ha-neem sho-lahl ve-eh-tah-neem yeh-sah-lef
This verse describes actions against priests and officials. "Moleekh" implies leading away or carrying off. "Kohanim" refers to priests. "Sholal" signifies despoiling or plundering. "Etanim" refers to officials or nobles. "Yesallef" means to distort, to pervert, or to change.
[JOB.12.20] He removes speech from the trustworthy and he will take discernment from the elders. [§]
mesir safah le-ne'emanim ve-ta'am zekanim yikach.
This verse discusses the removal of speech from the trustworthy and the taking of discernment from the elders. "Mesir" means to remove or take away. "Safah" refers to speech or language. "Le-ne'emanim" means to the trustworthy ones or the faithful. "Ve" is a conjunction meaning 'and'. "Ta'am" means taste, but can also refer to discernment or understanding. "Zekanim" means elders. "Yikach" means he will take.
[JOB.12.21] The one who pours out contempt upon the nobles and turns aside streams with weakness. [§]
sho-fekh' booz al-ned-ee-veem oo-meh-zee-akh ah-pee-keem ree-pah
This verse uses vivid imagery related to water and contempt. "Shopek" means to pour out. "Booz" refers to contempt or disdain. "Nedivim" are nobles or leaders, those who are generous and prominent. "Mezikh" means to remove or turn aside. "Apeekim" are streams or watercourses. "Ripah" means to loosen or relax, but in this context suggests a crumbling or weakening.
[JOB.12.22] The revealer of depths from darkness, and brings forth death’s shadow to the light. [§]
megalleh amukot minnee hoshek vayotse laor tsalmavet
This verse describes God revealing deep things from darkness and bringing forth death’s shadow into the light. 'megalleh' means revealing. 'amukot' means depths. 'minnee' means from. 'hoshek' means darkness. 'vayotse' means and brings forth. 'laor' means to the light. 'tsalmavet' means death’s shadow.
[JOB.12.23] He lifts up the nations and destroys them. He scatters the nations and comforts them. [§]
mas-gee-ah la-go-yim va-yah-av-daym sho-tehakh la-go-yim va-yan-khehym
This verse describes God's actions towards the nations. "masgee" means to lift up, or make to rise. "lagoyim" means to the nations. "vayavdem" means and He destroyed them. "shoteakh" means spreading out or scattering. "vayanchem" means and He comforted them.
[JOB.12.24] God removes the hearts of the leaders of the people of the land, and he causes them to wander in a wasteland not trodden. [§]
meh-seer lev rah-sheh-ee am-hah-ah-rets vah-yah-teh-em be-toh-hu loh-dah-rekh.
This verse describes God removing the leaders of the people and causing them to wander in a waste land. "Mesir" means 'removing'. "Lev" means 'heart', but is often used to refer to leaders as the 'heart' of the people. "Rashei" means 'heads' or 'leaders'. "Am-ha-aretz" means 'the people of the land'. "Vayateem" means 'and he caused to wander'. "Be-tohu" means 'in a waste land'. "Lo-darekh" means 'not trodden', meaning a place not walked on or inhabited.
[JOB.12.25] They grope for darkness, and not for light, and they reel like a drunkard. [§]
yə-mash-shə-khō-shekh və-lō-ʾōr wa-ya-tə-ʿēm ka-shik-kōr
This verse describes a state of groping in darkness without light, and resulting confusion like a drunkard. "yə-mash-shə-khō-shekh" means "they grope darkness". "və-lō-ʾōr" means "and not light". "wa-ya-tə-ʿēm" means "and they reel". "ka-shik-kōr" means "like a drunkard".
JOB.13
[JOB.13.1] Indeed, all has been seen by my eyes, all has been heard by my ears, and it has been understood by it. [§]
hen-kol ra'atah einai sham'ah ozni vataven lah.
This verse consists of several words. "hen" means 'behold' or 'indeed'. "kol" means 'all' or 'every'. "ra'atah" is the verb 'to see' in the perfect tense, third person feminine singular, meaning 'she saw' or 'it saw'. "einai" is the possessive pronoun 'my eyes'. "sham'ah" is the verb 'to hear' in the perfect tense, third person feminine singular, meaning 'she heard' or 'it heard'. "ozni" is the possessive pronoun 'my ears'. "vataven" is a verb meaning 'to understand' or 'to perceive' and is in the perfect tense, third person feminine singular. "lah" is a pronoun meaning 'to it' or 'for it'. Considering the context, the verse speaks of what the speaker's eyes have seen and ears have heard, and the understanding that has come from that experience.
[JOB.13.2] According to your knowing, I have known also me. I am not falling from you. [§]
kə-da‘tə-ḵem ya-da‘-ti gam-’a-ni lo-no-fel ’a-no-ḵi mik-ḵem
This verse comes from 2 Samuel 7:18. It describes David's reaction to Yahveh's covenant with him. 'kə-da‘tə-ḵem' means 'according to your knowing'. 'ya-da‘-ti' means 'I have known'. 'gam-’a-ni' means 'also me'. 'lo-no-fel' means 'not falling'. '’a-no-ḵi' means 'I'. 'mik-ḵem' means 'from you'. The verse describes David acknowledging that Yahveh has shown him favor as He has shown favor to others.
[JOB.13.3] But I will speak to God, and I desire to reprove the Gods. [§]
u-lam a-nee el-shad-dai a-da-ber ve-ho-che-ah el-el ech-paz.
This verse contains several names and words relating to God. "u-lam" means "but". "a-nee" means "I". "el-shad-dai" is a combination of "el" meaning God, and "shad-dai" often understood as 'all-sufficient' or 'powerful', but literally meaning 'one of the mountains'. "a-da-ber" means 'I will speak'. "ve" means 'and'. "ho-che-ah" means 'I will reprove'. "el-el" means 'to God'. "ech-paz" means 'I desire'. Therefore, the verse speaks of a speaker who desires to speak to God and reprove God.
[JOB.13.4] But however, you all cling to falsehood, physicians of false gods, all of you. [§]
ve'ulam atem tofilei-shaqer rofei elil kullem.
This verse comes from Isaiah 1:23. 'Ve'ulam' means 'and however' or 'but'. 'Atem' means 'you'. 'Toflei-shaqer' is a compound word meaning 'those who cling to falsehood'. 'Rofei' means 'healers' or 'physicians'. 'Elil' means 'false gods'. 'Kullkem' means 'all of you'. The verse is a condemnation of officials who are corrupt and who support false religion.
[JOB.13.5] Who wishes that the silent ones would be silent, and that it would be wisdom for you? [§]
mi-yitten ha-choresh tacharishun u-tehi lachem le-chokmah.
This verse asks a rhetorical question about those who are quiet. 'Mi-yitten' expresses a wish or desire; here, it's used to introduce the question. 'Ha-choresh' refers to the silent ones, those who keep quiet. 'Tacharishun' is a verb meaning 'you would be silent.' 'U-tehi' means 'and would be.' 'Lachem' means 'to you' or 'for you.' 'Le-chokmah' means 'to wisdom'.
[JOB.13.6] Please hear my rebuke, and attend to the many words from my lips. [§]
Shim-ay-oo-nah toh-chah-khti vee-ree-voht seh-fah-tai hak-shee-boo.
This verse is a call to attentive listening. "Shim'u" means "hear" or "listen." "Na" is an interjection, adding emphasis. "Tochachti" means "rebuke" or "correction." "Rivvot" means "multitudes" or "many." "Sefatai" means "my lips." "Hakshivu" means "attend" or "listen." The verse therefore invites people to listen to the many words spoken from the speaker’s lips.
[JOB.13.7] Would you speak injustice to God, and would you speak deceit to Him? [§]
ha-lel tedabru avlah ve-lo tedabru remiyah
This verse contains the word 'El', meaning 'God'. 'Tedabru' is the second person plural imperfect of 'dabar', meaning 'to speak'. 'Avlah' means 'injustice' or 'wrong'. 'Ve' means 'and'. 'Remiyah' means 'deceit' or 'falsehood'. The verse is a question, asking whether one would speak injustice and falsehood to God.
[JOB.13.8] Will you lift up your faces to the faces of the Gods, or will you contend with God? [§]
ha-pah-nahv tee-sah-ohn im-loh-el teh-ree-boon
This verse contains several names for God. "Pahnav" is the plural form of "panim", meaning "faces". In this context, it refers to the faces of God. "El" is simply "God". "T'reeboon" means "you will contend". The verse poses a question: will you lift up your faces to the faces of God, or will you contend with God?
[JOB.13.9] Is it good that the Gods test you? If you would mock a man, would you mock the Gods? [§]
ha-tov ki-yach-kor et-chem im-ke-ha-tel be-e-nosh te-ha-telu vo
This verse asks if it is good that the Gods test you, as you would mock a man, would you mock the Gods? 'ha-tov' means 'is it good?' 'ki' means 'that'. 'yach-kor' means 'will test'. 'et-chem' means 'you'. 'im' means 'if'. 'ke' means 'as'. 'ha-tel' means 'to mock'. 'be-e-nosh' means 'in a man'. 'te-ha-telu' means 'you mock'. 'bo' means 'in him/it'.
[JOB.13.10] God will reprove you all if you carry yourselves in secret face. [§]
ho-khekh yo-khikh et-khem im-bas-seter pa-nim ti-sa-on.
This verse contains several components. 'Hokhekh' and 'yokikh' are related to the root meaning 'to reprove' or 'to testify'. 'Et-khem' means 'you all'. 'Im-bas-seter panim' means 'if in secret face', which is an idiom for hypocrisy. 'Ti-sa-on' means 'you will bear' or 'you will carry'. Thus, the verse speaks of being reproved if one acts hypocritically.
[JOB.13.11] Surely the Gods have sought you, and their fear will fall upon you. [§]
Ha-lo se-eh-toh te-va-et et-chem, u-fach-doh yip-pol a-lei-chem.
This verse uses several names and words relating to God and consequence. "Ha-lo" is a rhetorical question, meaning "Surely...?" or "Indeed...?" "Se-eh-toh" refers to lifting up, carrying, or bearing. "Te-va-et" means to seek or desire. "Et-chem" is the pronoun "you" as a direct object. "Fach-doh" means fear or terror. "Yip-pol" means to fall, to come upon, or to happen. "A-lei-chem" means upon you.
[JOB.13.12] Your memories are like parables of ashes, in relation to dust, your condition. [§]
zikh-ro-ne-kem mish-lay-e-e-fer le-ga-vay-kho-mer ga-vay-kem.
This verse describes memories being likened to ashes and dust. 'Zikhron' means memory or remembrance. 'Mishley' means likenesses or parables. 'Efer' means ashes. 'Le-gav' means toward or in relation to. 'Chomer' means dust or matter. 'Gav' means back or side, here used to indicate a relation or condition. 'Kem' is a possessive pronoun meaning 'your'.
[JOB.13.13] Be silent from me, and I will speak, and Yahveh will pass over me. How long? [§]
ha-har-ee-shoo mee-meh-nee vah-ah-dav-beh-rah-ah-nee veh-yah-veh yah-vor ah-lai mah.
This verse contains several key names and words. "Ha" is the definite article 'the'. "Harishoo" means 'be silent' or 'hold still'. "Mimee" means 'from me'. "Adavberah" means 'I will speak'. "Ani" means 'I'. "Yahveh" is the divine name. "Yaavor" means 'it will pass'. "Alai" means 'over me'. "Mah" is a question word, meaning 'what?' or 'how long?'
[JOB.13.14] Upon what shall I bear my flesh with my teeth, and my soul shall I place in my hand? [§]
al-mah es-sah be-sah-ree be-shin-nai ve-naf-shee ah-seem be-kaf-fee.
This verse is a rhetorical question expressing the speaker's willingness to offer themselves as a sacrifice or to endure suffering. "Al-mah" means "upon what" or "on what grounds". "Es-sah" means "I carry" or "I bear". "Be-sah-ree" means "in my flesh". "Be-shin-nai" means "with my teeth". "Ve-naf-shee" means "and my soul". "Ah-seem" means "I put" or "I place". "Be-kaf-fee" means "in my hand". The phrase "with my teeth" is figurative, likely meaning to endure something difficult.
[JOB.13.15] Behold, if the Gods will kill me, I will not hope. But my ways I will prove toward the face of Yahveh. [§]
hen yiqtleni lo ayachel ach derakhay el panayv okhich
This verse contains several key names and words. "hen" means 'behold' or 'surely'. "yiqtleni" comes from the root 'to kill' and is a future tense, first person singular form, meaning 'He will kill me'. "lo ayachel" means 'I will not hope'. "ach" means 'but'. "derakhay" means 'my ways'. "el" means 'to' or 'toward'. "panayv" means 'His face'. "okhich" means 'I will prove' or 'I will argue'. The verse expresses a willingness to face death, but a desire to demonstrate one's righteousness to God.
[JOB.13.16] Also, He is for my salvation, for before His face a deceiver will not come. [§]
Gam-hu-lee-yishu'ah; ki-lo-lifanav chanef yavoh.
This verse consists of two clauses. The first clause states 'also, He is for my salvation'. 'Gam' means 'also'. 'Hu' means 'He'. 'Lee' means 'for me', or 'to me'. 'Yishu'ah' means 'salvation'. The second clause states 'for before His face, a deceiver will not come'. 'Ki' means 'for'. 'Lo' is a negative particle, meaning 'not'. 'Lifanav' means 'before His face'. 'Chanef' means 'deceiver', or 'hypocrite'. 'Yavoh' means 'will come'.
[JOB.13.17] Hear, hearing, my words, and receiving them in your ears. [§]
Shimme'u shamoa milati ve'achavati be'ozneichem.
This verse consists of several words. "Shimme'u" is the imperative plural form of "shama," meaning "hear." "Shamoa" is a noun related to "shama," and here signifies "hearing". "Milati" means "my words." "Ve'achavati" is "and receiving". "Be'ozneichem" means "in your ears". The verse is a command to listen and receive.
[JOB.13.18] Behold, now I have prepared judgment. I have known that I will be righteous. [§]
hin-neh nah a-rakh-tee mish-paht yah-dah-tee kee a-nee etz-dahk.
This verse consists of several components. "hin-neh nah" means "behold, now." "a-rakh-tee" is a first-person singular perfect verb meaning "I have prepared" or "I have arranged". "mish-paht" means "judgment". "yah-dah-tee" is a first-person singular perfect verb meaning "I have known". "kee" means "that" or "because". "a-nee" means "I". "etz-dahk" is a first-person singular future verb meaning "I will be righteous" or "I will be justified". The verse, therefore, describes a recognition of divine judgment and a declaration of future righteousness.
[JOB.13.19] Who is it that will contend with Yahveh? For now I will be silent and waste away. [§]
mee-hoo-ah yah-veh yah-reev im-mah-dee kee-ah-tah ah-khah-reesh veh-ehg-vah
This verse asks who will contend with Yahveh. The speaker declares they will now be silent and waste away.
[JOB.13.20] But do not make two things with me; then before your face I will not hide. [§]
ak-sheh-tay-eem al-tah-ah-s ay-mah-dee ohz mee-pah-neh-kah lo eh-sah-tehr
This verse contains a command and a conditional statement. "ak" means "only" or "but". "sheh-tay-eem" means "two". "al-tah-ah-s" is a negative command meaning "do not make". "ay-mah-dee" means "with me". "ohz" means "then". "mee-pah-neh-kah" means "before your face". "lo eh-sah-tehr" means "I will not hide". Thus, the verse is a plea not to ask something of the speaker, and a promise of openness if that request is not made.
[JOB.13.21] Your hand, distance yourself from above me, and your dread, do not seek me. [§]
Kap-khah meh-ah-lay har-khak, veh-eh-mah-teh-kah al-teh-vah-tah-nee.
This verse uses possessive pronouns and commands. "Kap-khah" means "your hand". "Meh-ah-lay" means "from above me". "Har-khak" means "distance yourself". "Veh" is a conjunction meaning "and". "Eh-mah-teh-kah" means "your dread". "Al-teh-vah-tah-nee" means "do not seek me". The verse is a plea for God to remove His hand and dread from the speaker.
[JOB.13.22] And call, and I will be. Or speak, and return to me. [§]
u-krah ve-anokhi eh-eh-neh oh-adaber vahashivnei-ni
This verse consists of several parts. "u-krah" means "and call". "ve-anokhi" means "and I". "eh-eh-neh" is a form of the verb 'to be', often understood as 'I will be'. "oh-adaber" means "or speak". "vahashivnei-ni" means "and return to me". The overall sense is a call to invoke God, and a promise of response.
[JOB.13.23] How many are my iniquities and sins? Reveal to me my rebellions and my sin. [§]
kamah lee avonot vechataot pish'ei vechatati hodi'eni.
This verse is a plea for God to reveal the extent of the speaker’s transgressions. ‘Kamah’ means ‘how many’. ‘Lee’ means ‘to me’ or ‘mine’. ‘Avonot’ is the plural of ‘avon’, meaning ‘iniquity’ or ‘perversity’. ‘Ve’ means ‘and’. ‘Chatataot’ is the plural of ‘chatat’, meaning ‘sin’ or ‘missing the mark’. ‘Pish’ei’ is the plural of ‘pesha’ which means ‘rebellion’ or ‘transgression’. ‘Vechatati’ means ‘and my sin’. ‘Hodi’eni’ means ‘reveal to me’.
[JOB.13.24] Why do you hide your face and reckon me as an enemy to you? [§]
lah-mah-pah-neh-kah tahs-tee-r veh-tah-hsh-veh-nee leh-oh-yev lahch
This verse is a question posed to God. 'Lahmah' means 'why'. 'Paneh-kah' refers to 'your face'. 'Tahstee' means 'to hide'. 'Veh' means 'and'. 'Tahshveh-nee' means 'to account me', or 'to reckon me'. 'Leh-oh-yev' means 'as an enemy'. 'Lahch' means 'to you'. The verse is a lament, questioning why God hides his face and views the speaker as an enemy.
[JOB.13.25] The lifting up, by wind, of terror, and the dried straw you will pursue. [§]
ha-a-leh ni-daf ta-a-rotz ve-et-qash ya-vesh tir-dof.
This verse describes a situation where something is lifted up by a wind and then something dry is pursued. Each word is translated literally. "Ha-a-leh" means "the lifting up". "Ni-daf" means "by wind" or "wind-driven". "Ta-a-rotz" means "something to be feared" or "terror". "Ve-et-qash" means "and the straw". "Ya-vesh" means "dried". "Tir-dof" means "you will pursue".
[JOB.13.26] For if you write down my bitternesses, and inherit me with the wrongdoings of my youth. [§]
ki tikhtov alai merorot v'torisheni avonot ne'urai
This verse is a plea from the Psalmist. 'Ki' means 'for' or 'because'. 'Tikhtov' is a verb meaning 'you will write'. 'Alai' means 'upon me'. 'Merorot' means 'bitternesses'. 'V'torisheni' means 'and inherit me' or 'and possess me'. 'Avonot' means 'iniquities' or 'wrongdoings'. 'Ne'urai' means 'my youth'. The verse expresses a concern that God will remember and hold accountable the sins committed during the Psalmist's younger years.
[JOB.13.27] And you will place my feet in the field, and you will guard all my ways; upon the roots of my feet you will investigate. [§]
ve-ta-sem be-ha-sad rag-lai ve-tish-mor kol-ar-cho-tai al-shar-shei rag-lai tit-cha-keh.
This verse consists of verbs and prepositions acting upon nouns. 'Ve' means 'and'. 'Tasem' is a verb meaning 'you will place'. 'Be-ha-sad' means 'in the field'. 'Raglai' means 'my feet'. 'Ve' again means 'and'. 'Tishmor' is a verb meaning 'you will guard'. 'Kol-archotai' means 'all my ways'. 'Al-shar-shei raglai' means 'upon the roots of my feet'. 'Titchakeh' is a verb meaning 'you will investigate'. Therefore, the verse details a request for divine attention and care regarding the speaker's paths and movements.
[JOB.13.28] And he is like rottenness, he will waste away; like a garment, moths eat him. [§]
veh-hoo ker-rak-av yiv-leh ker-veg-ed akh-loh-hu ash
This verse uses comparative language to describe a person's decline. 'Ker' means 'like' or 'as'. 'Rakav' means rottenness. 'Yivleh' means he will waste away. 'Beged' means garment or clothing. 'Akh-loh-hu' means 'eat him' referring to moths or worms. 'Ash' means moth or worm.
JOB.14
[JOB.14.1] Man, born of woman, is short of days and full of anger. [§]
ah-DAHM yeh-LOOD ee-SHAH keh-TSAR yah-MEEM oo-shuh-BAH-roh-GEZ
This verse describes the nature of humanity. 'Adam' means 'man' or 'humanity'. 'Yelood' means 'born of'. 'Isha' means 'woman'. 'Ketzar' means 'short'. 'Yamim' means 'days'. 'Ushebha' means 'full of'. 'Rogez' means 'anger'. Therefore, the verse is describing humanity as being born of woman, short lived, and full of anger.
[JOB.14.2] As a sprout emerges and flourishes, it flees like a shadow and will not endure. [§]
ketsits yatsa vayimal vayivrach katzel velo ya'mod
This verse uses poetic language to describe something that appears briefly and then vanishes. 'Ketsits' refers to a sprout or shoot. 'Yatsa' means to go out or appear. 'Vayimal' means and it flourishes or fills. 'Vayivrach' means and it flees or escapes. 'Katzel' means like a shadow. 'Velo ya'mod' means and it will not stand or endure.
[JOB.14.3] Even on this, you have opened your eyes and you bring me into judgment with you. [§]
af al zeh pakachta einecha v'oti tavie b'mishpat imach.
This verse is from the book of Job. 'af al zeh' means 'even on this'. 'pakachta einecha' means 'you have opened your eyes'. 'v'oti' means 'and me'. 'tavie' means 'you bring'. 'b'mishpat' means 'in judgment'. 'imach' means 'with you'. The verse expresses frustration at being brought into judgment, even after everything that has happened.
[JOB.14.4] Who would give a pure one from an impure one? Not one. [§]
mee-yee-ten tah-hore mee-tah-may lo eh-khad
This verse poses a rhetorical question. 'Mee-yee-ten' means 'who would give'. 'Tah-hore' means 'pure one'. 'Mee-tah-may' means 'from the impure one'. 'Lo eh-khad' means 'not one'. The verse asks who could bring forth purity from impurity, asserting that it is impossible or that no one can do so. It's a statement about the fundamental nature of impurity.
[JOB.14.5] If engraved are His days, the number of His months with you, His laws you have done, and it shall not fail. [§]
im charutzim yamav mispar chodashav itach chuqav asita v’lo ya’avor.
This verse discusses the establishment of laws and covenants. "Charutzim" suggests being engraved or firmly established. "Yamav" refers to days, likely meaning the duration of a covenant. "Mispar chodashav" signifies the number of months, implying a set period. "Itach" means 'with you', suggesting the covenant is established with a specific people or entity. "Chuqav asita" means 'you have done His laws'. "V’lo ya’avor" means 'and it shall not pass/fail'. The verse speaks of a covenant whose laws are faithfully enacted and will not be broken.
[JOB.14.6] Attend to him, and he will cease, until he is pleased, like a hired worker for his day. [§]
sh'eh me'alav ve-yechdal ad-yirtzeh ke-sakhr yomo.
This verse contains imperatives and conditional clauses. 'Sh'eh' is an imperative meaning 'listen' or 'attend'. 'Me'alav' means 'from him' or 'regarding him'. 'Ve-yechdal' means 'and he will cease'. 'Ad-yirtzeh' means 'until he is pleased'. 'Ke-sakhr' means 'like a hired worker'. 'Yomo' means 'his day'. The verse describes someone ceasing their work until they are satisfied, comparing it to a day laborer.
[JOB.14.7] For there is hope for the tree, if it is cut down, and yet it will sprout, and its young shoot will not cease. [§]
ki yesh la'etz tikvah im-yikkaret ve'od yachlif ve'yonakto lo techdal
This verse discusses the enduring nature of a tree's life force. 'ki' means 'for' or 'because'. 'yesh' means 'there is' or 'exists'. 'la'etz' means 'to the tree'. 'tikvah' means 'hope' or 'expectation'. 'im-yikkaret' means 'if it is cut down'. 've'od' means 'and yet' or 'and still'. 'yachlif' means 'it will sprout' or 'it will bud'. 've'yonakto' means 'and its sprout' or 'and its young shoot'. 'lo techdal' means 'will not cease' or 'will not end'.
[JOB.14.8] If its root becomes old in the land, and its trunk will die in the dust. [§]
im-yaz-keen ba-ah-retz shar-show v’be-ah-far ya-moot giz-o
This verse describes what happens when a tree is cut down. ‘Im’ means ‘if’. ‘Yaz-keen’ means ‘becomes old’ or ‘withers’. ‘Ba-ah-retz’ means ‘in the land’. ‘Shar-show’ means ‘its root’. ‘V’ means ‘and’. ‘Be-ah-far’ means ‘in the dust’. ‘Ya-moot’ means ‘it will die’. ‘Giz-o’ means ‘its trunk’.
[JOB.14.9] From the fragrance of waters it will blossom, and it will make a harvest as something planted. [§]
meh-ray-akh mah-yim yap-ree-akh ve-ah-sah kah-tseer ke-moh nah-tah
This verse describes a flourishing result from moisture. "meh-ray-akh" means 'from the scent of,' or 'from the fragrance of.' "mah-yim" is the plural of 'water.' "yap-ree-akh" means 'it will blossom' or 'it will flourish.' "ve-ah-sah" means 'and it will make.' "kah-tseer" means 'a harvest.' "ke-moh" means 'like' or 'as.' "nah-tah" means 'planted.' The verse connects the scent of water to both flourishing and a harvest comparable to something that has been planted.
[JOB.14.10] And a man will die, and he weakened, and man perished to nothing. [§]
ve-gever yamut vayechlash vayigva adam ve-ayo
This verse describes the mortality of humans. ‘Gever’ means man or hero. ‘Yamut’ means he will die. ‘Vayechlash’ means and he weakened. ‘Vayigva’ means and he perished. ‘Adam’ means man. ‘Ve-ayo’ means and to nothing.
[JOB.14.11] The waters departed from the sea, and the river will be ruined and will be dry. [§]
azlu-mayim min-ni-yam ve-nahar yechrav ve-yavesh
This verse describes a catastrophic drying up of waters. 'Azlu' means 'they went' or 'they departed'. 'Mayim' means 'waters'. 'Min' means 'from'. 'Ni' is a possessive marker meaning 'of'. 'Yam' means 'sea'. 'Ve' means 'and'. 'Nahar' means 'river'. 'Yechrav' means 'will be ruined'. 'Ve' means 'and'. 'Yavesh' means 'will be dry'.
[JOB.14.12] And a man lies down and does not rise up until without heavens they do not awaken, and they do not become alert from their sleep. [§]
ve-ish shachav ve-lo yakum ad-bilti shamayim lo yakitzu ve-lo ye'oru mishnatam
This verse describes people who remain asleep and do not awaken. 'Ish' means 'man', 'shachav' means 'lay down', 'yakum' means 'rise up', 'bilti' means 'without', 'shamayim' means 'heavens', 'yakitzu' means 'awaken', 'ye'oru' means 'to be alert/wakeful', and 'mishnatam' means 'their sleep'. The verse uses parallelism to emphasize the completeness of their slumber.
[JOB.14.13] Who would grant that in Sheol you conceal me, that you hide me until your anger returns? You set for me a boundary and you remember me. [§]
mee yit-ten beesh-ole tatz-pee-neni tas-tee-reni ad-shoov af-pe-cha ta-sheet lee chok ve-tiz-kree-nee.
This verse is a plea for hiddenness and remembrance. The speaker desires to be concealed in the underworld (Sheol) until God’s anger subsides. They ask for a defined limit to their punishment and request to be remembered. Each word is translated literally without reliance on traditional theological interpretation of the names.
[JOB.14.14] If a man dies, will he live all the days of my host? Will I wait until my replacement comes? [§]
im-yamut geber ha-yihyeh kol-yemei tzeva'i a-yakhel ad-bo'a khali-fati.
This verse poses a rhetorical question about the possibility of life returning to a deceased man. It explores the length of days someone waits for a replacement or successor.
- "im" means "if".
- "yamut" means "dies".
- "geber" means "man".
- "ha-yihyeh" means "will he live".
- "kol" means "all".
- "yemei" means "days of".
- "tzeva'i" means "my army" or "my host".
- "a-yakhel" means "will I wait".
- "ad" means "until".
- "bo'a" means "coming".
- "khali-fati" means "my replacement".
[JOB.14.15] Call, and I will answer you, for the work of your hands you will long for. [§]
tikra ve-anokhi e’enecha lema’aseh yadekha tiksof.
The word 'tikra' is a second person masculine singular imperative form of the verb 'qara', meaning 'to call'. The 've' is a conjunction meaning 'and'. 'Anokhi' means 'I'. 'E’enecha' means 'I will answer you'. 'Lema’aseh' means 'for the work of'. 'Yadekha' means 'your hands'. 'Tiksof' means 'you will long for'.
[JOB.14.16] For now, you will count my steps, but you will not keep watch on my sins. [§]
ki-a-ta-ah tseh-dah-yee tis-por lo-tish-mor al-ha-ta-tee
This verse contains several components. 'Ki' means 'for' or 'because'. 'Ata' means 'now'. 'Tseh-dah-yee' comes from the root 'tseh', meaning 'to go' or 'to step', and is plural, so it means 'your steps'. 'Tis-por' means 'you will count'. 'Lo' is a negative, meaning 'not'. 'Tish-mor' means 'you will keep watch'. 'Al' means 'on' or 'about'. 'Ha-ta-tee' means 'my sins'. Therefore, the verse is speaking about a request that the speaker's steps not be counted against their sins.
[JOB.14.17] My transgressions are sealed in a bundle, and my iniquities have fallen upon me. [§]
chatum bitzor pish'ei vatipol al-avonai
This verse describes a burden of guilt. "Chatum" means sealed. "Bitzor" means in a bundle or package. "Pish'ei" is the plural possessive of "pishah" which means transgression or rebellion. "Vatipol" means and it fell. "Al" means upon. "Avonai" is the plural possessive of "avon" meaning iniquity or wickedness. Therefore, the verse describes the speaker’s transgressions being sealed up in a bundle, and iniquity falling upon them.
[JOB.14.18] And eternally, the falling mountain will perish, and the rock will be moved from its place. [§]
ve'ulam har-nofel yibol ve'tzur ye'ataq mim'komo
This verse describes the instability of mountains and rocks. 'Ve'ulam' means 'and forever' or 'and eternally'. 'Har-nofel' is 'the falling mountain'. 'Yibol' means 'will perish' or 'will waste away'. 'Ve'tzur' means 'and the rock'. 'Ye'ataq' means 'will be moved' or 'will be dislodged'. 'Mim'komo' means 'from its place'. Therefore, the verse speaks of mountains crumbling and rocks being moved from where they currently stand.
[JOB.14.19] Stones are worn away by water, their sediment washed away as dust of the earth, and you have caused the hope of humankind to perish. [§]
ah-vah-neem shah-hah-koo mah-yim tish-tof-suf-hee-hah ah-far-ah-rets veh-tee-kvah eh-nosh heh-ah-vahd-tah.
This verse describes the erosion of stones by water, and connects it to the fading of human hope. "ah-vah-neem" means stones. "shah-hah-koo" means to wear away, to erode. "mah-yim" is water. "tish-tof" means to wash away. "suf-hee-hah" refers to their sediment or dust. "ah-far-ah-rets" is dust of the earth. "veh-tee-kvah" is the hope. "eh-nosh" is humankind. "heh-ah-vahd-tah" means you have caused to perish.
[JOB.14.20] You will strike him down for eternity, and he walked, changing his appearance, and you sent him away. [§]
titkefehuhu lanetzach vayahaloch mishaneh panav vatashlehehuhu
This verse contains a series of verbs and nouns describing a change in someone's state or direction. "titkefehuhu" means 'you will strike him down'. "lanetzach" means 'for eternity'. "vayahaloch" means 'and he walked'. "mishaneh panav" means 'changing his face' or 'altering his appearance'. "vatashlehehuhu" means 'and you sent him away'. The verse appears to describe a divine action against an individual, followed by a change in that individual and ultimately their removal or exile.
[JOB.14.21] His sons will honor him, and he will not know. They will distress him, and he will not understand it to them. [§]
yikhbedu banav velo yedah veyitz'aru velo yavin lamoh
This verse describes a situation where a person’s children honor them, but they are not aware of it, and are distressed but do not understand why. 'Yikhbedu' is a verb meaning 'they will honor'. 'Banav' means 'his sons'. 'Velo yedah' means 'and not know'. 'Veyitz'aru' means 'and they will be distressed'. 'Velo yavin' means 'and not understand'. 'Lamoh' means 'to them'.
[JOB.14.22] But his flesh upon him will ache, and his soul upon him will mourn. [§]
akh-be-sa-ro a-lav yik-ahv; ve-naf-sho a-lav te-av-al.
This verse describes the suffering of a person. "akh" means "but, however". "be-sa-ro" means "his flesh". "a-lav" means "upon him". "yik-ahv" means "it will ache". "ve" means "and". "naf-sho" means "his soul". "te-av-al" means "it will mourn".
JOB.15
[JOB.15.1] And Eliphaz, the Temanite, answered and said. [§]
va-yaan el-ee-fatz ha-tay-ma-nee va-yo-mar
This verse introduces Eliphaz the Temanite speaking. 'va-yaan' means 'and he answered'. 'el-ee-fatz' is the proper name Eliphaz. 'ha-tay-ma-nee' means 'the Temanite', indicating origin or association. 'va-yo-mar' means 'and he said'.
[JOB.15.2] The wise one will answer with knowledge of spirit, and he will fill his belly with spices. [§]
hek-ha-kam ya-ah-neh da-at-roo-akh vee-yee-ma-leh ka-deem beet-noh
This verse describes the wise person. "hek-ha-kam" means 'the wise one'. "ya-ah-neh" means 'he will answer'. "da-at-roo-akh" is a combination of 'knowledge' and 'wind/spirit', so 'knowledge of spirit'. "vee-yee-ma-leh" means 'and he will fill'. "ka-deem" means 'eastern' or 'spices' but in this context, likely refers to fragrant spices. "beet-noh" means 'his belly'. Therefore, the verse describes the wise person answering with knowledge of spirit and filling his belly with spices.
[JOB.15.3] Reproof in word will not succeed, and words will not benefit in them. [§]
ho-khe-akh be-da-var lo yis-kon u-mi-lim lo yo-il ba-hem
This verse discusses the ineffectiveness of empty words or reproof without substance. "Hokheakh" refers to reproving or correcting. "Be-davar" means 'in word' or 'by word'. "Lo yis-kon" means 'will not prosper' or 'will not succeed'. "U-milim" means 'and words'. "Lo yo-il" means 'will not profit' or 'will not benefit'. "Ba-hem" means 'in them'.
[JOB.15.4] Even you cause fear and diminish conversation before God. [§]
Af-atah tafer yir’ah v’tigra siychah lifnei-El.
This verse uses several key terms. "Af" means 'even' or 'also'. "Atah" is 'you'. "Tafer" means 'to tear', 'to break' or 'to shatter'. "Yir’ah" means 'fear'. "V’tigra" means 'and to diminish'. "Siychah" means 'conversation' or 'speech'. "Lifnei" means 'before' or 'in the presence of'. "El" means 'God'. The verse speaks of a person causing fear and diminishing speech before God.
[JOB.15.5] For your iniquity trains your mouth, and you choose a tongue of the deceitful. [§]
ki ye-al-lef a-von-cha pi-cha ve-tiv-char le-shon a-ru-mim
This verse uses several key terms. 'Ki' means 'for' or 'because'. 'Ye-al-lef' is from the root 'aleph' meaning to learn, train, or accustom. Here, it implies accustoming or training something. 'A-von-cha' means 'your iniquity' or 'your perversity'. 'Pi-cha' means 'your mouth'. 'Ve' means 'and'. 'Tiv-char' means 'you choose' or 'you select'. 'Le-shon' means 'tongue' or 'language'. 'A-ru-mim' means 'naked' or 'uncircumcised', but figuratively means 'deceitful' or 'shameless'. The verse speaks of becoming accustomed to one's own wickedness and choosing deceitful language.
[JOB.15.6] Your mouth will condemn you, and not I, and your lips will testify against you. [§]
yar-shi-ah-khah pee-khah ve-lo-ah-nee oo-sefah-teh-khah ya-ah-noo-bahkh
This verse uses second-person singular pronouns, addressing 'you'. 'Yarshi'ah-khah' is a verb form meaning 'your mouth will condemn you'. 'Pee-khah' means 'your mouth'. 'Ve-lo-ah-nee' means 'and not I'. 'Oo-sefah-teh-khah' means 'and your lips'. 'Ya-ah-noo-bahkh' means 'will answer against you'. The verse is a statement of accountability where someone's own words will be their downfall.
[JOB.15.7] Thus says Yahveh, "The first Adam you were formed, and before the hills, you made them." [§]
Ha-rishon Adam ti-va-led ve-lif-nei g’va-ot ho-lal-ta.
This verse comes from Isaiah 44:24. 'Ha-rishon' means 'the first'. 'Adam' is the proper name 'Adam'. 'Ti-va-led' means 'you were formed'. 'Ve-lif-nei' means 'and before'. 'G’va-ot' means 'hills'. 'Ho-lal-ta' means 'you made'. This verse refers to Yahveh forming Adam and creating the hills.
[JOB.15.8] In the secret, the Gods you will hear, and wisdom will reach to you. [§]
ha-besod eloha tishma ve-tigra elekha chokhma
This verse consists of several words. 'ha-besod' means 'in the secret' or 'in mystery'. 'eloha' is the plural form of 'el', meaning 'the Gods'. 'tishma' means 'you will hear'. 've-tigra' means 'and will reach'. 'elekha' means 'to you'. 'chokhma' means 'wisdom'. Therefore, the verse speaks of hearing something in secret and wisdom reaching someone.
[JOB.15.9] What do you know that we do not know? You understand, but it is not with us. He understands. [§]
mah-yah-dah-tah v'-lo ne-dah; tah-veen v'-lo im-mah-nu hu.
This verse consists of a rhetorical question and a statement. 'mah' means 'what'. 'yah-dah-tah' is the second person masculine singular perfect form of 'yah-dah', meaning 'to know'. 'v'-lo' means 'and not'. 'ne-dah' is the first person common plural perfect form of 'yah-dah'. 'tah-veen' is the second person masculine singular imperfect form of 'veen', meaning 'to understand'. 'im-mah-nu' means 'with us'. 'hu' is 'he'. Thus, the verse asks what someone knows that others do not, and states that someone understands while others do not share that understanding.
[JOB.15.10] Also, the Ancient One, also the Aged One are with us. Greater than your father in days. [§]
gam-sav gam-yashish banu kabir me'avicha yamim.
This verse contains several names and descriptions related to God. "Sav" and "Yashish" are both titles associated with age and seniority, implying ancient and powerful beings. "Banu" means 'with us'. "Kabir" means 'greater'. "Me'avicha" means 'than your father'. "Yamim" means 'days', but can also refer to age or eternity.
[JOB.15.11] Is it small from you, comforts God, and a word spoken slowly with you? [§]
ham-maht mee-me-kah ta-n’khu-moht ale, ve-da-var la-aht im-mahkh.
This verse asks a rhetorical question regarding whether comforts are too small from God, and if a word is spoken slowly with you. 'Ham' means 'is it'. 'Maht' means 'small'. 'Mee-me-kah' is 'from you'. 'Ta-n’khu-moht' means 'comforts'. 'Ale' is 'God'. 'Ve' means 'and'. 'Da-var' means 'word'. 'La-aht' means 'slowly'. 'Im-mahkh' means 'with you'.
[JOB.15.12] What will your heart take, and what will your eyes plot? [§]
Mah-yee-kah-khah-kha liv-veh-khah oo-mah-yir-zem-oon ay-neh-khah
This verse contains questions addressing the heart and the eyes. "Mah" means "what". "Yiqakhah" comes from the root meaning "to take, to receive". "Livvehah" is your heart. "Yirzemon" comes from a root meaning "to form, to fashion, to plot". "Aynehkhah" means your eyes. The verse asks what will your heart receive, and what will your eyes plot.
[JOB.15.13] For you will return to God your spirit, and you will bring forth words from your mouth. [§]
kee-tah-sheev el-el roo-he-cha ve-ho-tza-ta mee-pee-cha mee-leen
This verse contains several key names and words. "kee" means 'because' or 'for'. "tah-sheev" means 'you will return'. "el" refers to God. "roo-he-cha" means 'your spirit'. "ve" means 'and'. "ho-tza-ta" means 'you will bring forth'. "mee-pee-cha" means 'from your mouth'. "mee-leen" means 'words'. Therefore, the verse describes a situation where someone returns their spirit to God, and then speaks words.
[JOB.15.14] What is humankind that it might find favor, and how might one born of a woman be righteous? [§]
mah enosh ki yizkeh ve ki yitzdak yolud ishah
This verse questions the ability of humankind to attain favor or righteousness. "mah" means what or how. "enosh" refers to humankind, mortal man. "ki" means for or because. "yizkeh" means to find favor, attain grace. "ve" is the conjunction and. "yitzdak" means to be righteous or justified. "yolud" means born of. "ishah" means woman.
[JOB.15.15] Indeed, in his holiness he does not believe, and the heavens did not prove innocent in his eyes. [§]
Hen bikdoshavo lo ya’amin veshamayim lo zakku be’einav.
This verse is from Job 15:15. 'Hen' is an interjection, often translated as 'behold' or 'indeed'. 'Bikdoshavo' is a compound word formed from 'be' (in) and 'kdoshavo' (his holiness). 'Lo' means 'not'. 'Ya’amin' means ‘he will trust’ or ‘he will believe’. 'Veshamayim' means ‘and the heavens’. 'Lo zakku' means ‘did not prove innocent’ or ‘did not justify’. 'Be’einav' means ‘in his eyes’.
[JOB.15.16] Indeed, for abhorred and rejected is the person who drinks iniquity like water. [§]
af ki nit'av venelach ish-shoteh kamayim avlah
This verse describes a person who consumes iniquity like water. 'Af' is an intensifier, similar to 'indeed' or 'surely'. 'Ki' means 'for' or 'because'. 'Nit'av' means 'abhorred' or 'disgusting'. 'Venelach' means 'and rejected' or 'and despised'. 'Ish' means 'person' or 'man'. 'Shoteh' means 'to drink'. 'Kamayim' means 'like water'. 'Avlah' means 'iniquity' or 'perversity'.
[JOB.15.17] Your brother, listen to me, and this I have seen, and I will tell. [§]
akhawekha shma'lee vezhe haziti va'asseperah
This verse is from the story of Jacob and Laban establishing a covenant. 'akhawekha' means 'your brother'. 'shma'lee' means 'listen to me'. 'vezhe' means 'and this'. 'haziti' means 'I have seen'. 'va'asseperah' means 'and I will tell'. The verse is a plea for acknowledgement of what the speaker has observed.
[JOB.15.18] Those who are wise will declare it, and they did not hide it from their fathers. [§]
ah-sher khah-kheem-eem yah-gee-doo v'lo khah-doo may-ah-vo-tam
This verse discusses wisdom being passed down through generations. "ah-sher" means 'which' or 'that'. "khah-kheem-eem" means 'wise ones' (plural). "yah-gee-doo" means 'they will tell' or 'they will declare'. "v'lo" means 'and not'. "khah-doo" means 'they hid'. "may-ah-vo-tam" means 'from their fathers'.
[JOB.15.19] To them alone was given the land, and no stranger passed within them. [§]
lahem livadavdam nitnah ha'aretz v'lo avar zar b'tocham
This verse discusses the giving of the land to a specific people and the exclusion of outsiders. 'lahem' means 'to them'. 'livadavdam' means 'only to them'. 'nitnah' means 'was given'. 'ha'aretz' means 'the land'. 'v'lo' means 'and not'. 'avar' means 'passed'. 'zar' means 'stranger'. 'b'tocham' means 'within them'.
[JOB.15.20] All the days of the wicked are in anguish, and the number of their years is stored up for the tyrant. [§]
kal-yemei rashai hu mitkholel u-mispar shanim nitzpenu le-aris
This verse describes the fate of the wicked. "kal-yemei" means "all the days". "rashai" means "wicked". "hu" means "he". "mitkholel" means "are in pain/anguish". "u-mispar" means "and the number". "shanim" means "years". "nitzpenu" means "are hidden/stored up". "le-aris" means "for the tyrant/oppressor". Thus, the verse states that all the days of the wicked are in pain, and the number of their years are hidden for the tyrant.
[JOB.15.21] A sound of fears is in his ears. While peace exists, a destroyer will come upon him. [§]
Qol-pə-ḥā-ḏîm bə-’oz-nā-yv, ba-shā-lōm shō-ḏēḏ yə-vō-’en-nū.
This verse describes a fearful sound reaching someone’s ears, and despite peace, a destroyer will come upon them. “Qol” means “voice” or “sound.” “Pə-ḥā-ḏîm” refers to “fears” or “terrors.” “Bə-’oz-nā-yv” means “in his ears.” “Ba-shā-lōm” means “in peace” or “while peace exists.” “Shō-ḏēḏ” means “destroyer.” “Yə-vō-’en-nū” means “will come upon him.”
[JOB.15.22] He will not believe again from my darkness, and he will watch towards a sword. [§]
lo-ya-a-min shuv mi-nee-ho-shekh ve-tsa-foo hoo e-lei-cha-rev
This verse contains several names and words relating to God, as well as descriptive terms. 'Lo' means 'not'. 'Ya-a-min' comes from the root 'aman' which means to believe or be faithful. 'Shuv' means 'again'. 'Mi-nee' means 'from my'. 'Ho-shekh' means darkness. 'Ve' means 'and'. 'Tsaphu' is from the root 'tsaphah' which means to watch over, guard, or protect. 'Elei' means 'towards'. 'Charev' means 'sword'. The verse describes a situation where someone will no longer believe after experiencing darkness, and will instead look towards a sword.
[JOB.15.23] He wanders, seeking bread, whether it is known that certainty is in his hand, a day of darkness. [§]
nodeyd hu lalekhem aiyeh yada ki nakhon beyado yom khoshek.
This verse describes someone wandering, seeking bread, and knowing that darkness is in the power of their hand. "nodeyd" means wandering. "hu" is he. "lalekhem" means for bread. "aiyeh" means where/whether. "yada" means to know. "ki" means that/because. "nakhon" means certain/true/prepared. "beyado" means in his hand. "yom" means day. "khoshek" means darkness.
[JOB.15.24] It will consume him with distress and affliction; it will surround him like a king destined for the boiling pot. [§]
yiv'atu-hu tsar u-metsu-kah tit-kef-eh-hu k'me-lekh 'a-tid lak-ki-dor.
This verse describes a situation where someone is afflicted by hardship and distress. "Yiv'atu-hu" means "it will consume him". "Tsar" means "distress", "u-metsu-kah" means "and affliction". "Tit-kef-eh-hu" means "it will surround him". "K'me-lekh" means "like a king". "'A-tid" means "future". "Lak-ki-dor" means "for the kettle" or "for boiling". The imagery suggests being surrounded by hardship as if one were a king about to be captured or boiled.
[JOB.15.25] Truly, he has inclined his hand to God, and through the Almighty he will become strong. [§]
kee-nah-tah el el yah-doh veh-el shad-dai yit-gah-bar
This verse states that someone has inclined their hand to God and will prevail through the Almighty. "natah" means to incline or stretch out, often used metaphorically to mean seeking help or relying on. "yad" means hand. "El" means God. "Shaddai" means the Almighty. "Yitgabbar" means he will prevail or be strong.
[JOB.15.26] He will run towards God with his neck exposed, in the thick of his shields. [§]
ya-roots ay-laav bev-tsa-vaar ba-ah-vee gav-ay ma-gi-nav
This verse describes someone running towards God with their neck exposed, specifically in the thick of their shields. "Yarutz" means 'he will run'. "Elav" means 'towards him', with 'him' referring to God. "Be-tsavvar" means 'with the neck'. "Ba-avi" means 'in the thick'. "Gavai" means 'of shields'. "Maginav" means 'his shields'.
[JOB.15.27] Because he covered his face with his fat, and he made a mouth upon a rock. [§]
kee-kis-sah pan-av be-khel-bo va-ya-as pee-mah a-lei-kas-el
This verse describes a covering of the face with fat and the making of a mouth upon a rock. 'Kis-sah' means to cover. 'Pan-av' is 'his face'. 'Be-khel-bo' is 'with his fat'. 'Va-ya-as' means 'and he made'. 'Pee-mah' is 'a mouth'. 'A-lei-kas-el' is 'upon a rock'.
[JOB.15.28] And cities remained ruined, houses not inhabited for them, which they had prepared for wanderers. [§]
va-yish-kon a-rim ni-kh'da-tot bat-tim lo-yesh-vu la-mo a-sher hit-at-du le-ga-lim.
This verse describes cities that are ruined and uninhabited, prepared for wandering peoples. 'Vayishkon' means 'and dwelt' or 'and resided' but in this context indicates a state of being, akin to 'remained'. 'Arim' is 'cities'. 'Nikh'adot' means 'ruined' or 'desolate'. 'Batim' means 'houses'. 'Lo-yeshvu' means 'not inhabited' or 'not dwelt in'. 'Lamo' means 'for them'. 'Asher' means 'which' or 'that'. 'Hit'at'du' means 'they prepared'. 'Le-galim' means 'for wanderers' or 'for exiles'.
[JOB.15.29] He will not become wealthy, and his force will not arise, and he will not incline to the land from them. [§]
lo-ye-ah-shar ve-lo-ya-koom khay-lo ve-lo-yit-teh la-ah-retz min-lam
This verse consists of several clauses using negative future tense verbs. 'Lo' signifies 'not'. 'Ye-ah-shar' comes from the root meaning 'to become wealthy' or 'to prosper'. 'Ya-koom' comes from the root meaning 'to stand' or 'to arise', here understood as 'to become strong' or 'to have power'. 'Khay-lo' means 'his force' or 'his army'. 'Yit-teh' comes from a root meaning 'to incline' or 'to lean'. 'La-ah-retz' means 'to the land'. 'Min-lam' is often understood as 'from them', referring to an enemy.
[JOB.15.30] It will not depart from my darkness, its suckling will dry up, the flame will turn away, and it will turn away in the breath of his mouth. [§]
Lo-yasur min-ni-choshek yonakto teyavesh shalhavet ve-yasur beruch piyo.
This verse describes a young animal being nourished and protected. "Lo-yasur" means "will not depart" or "will not turn away". "Min-ni" means "from my". "Choshek" means "darkness". "Yonakto" means "its suckling". "Teyavesh" means "will dry up". "Shalhavet" means "flame". "Ve-yasur" means "and will turn away". "Beruch" means "in the breath". "Piyo" means "his mouth". The verse speaks of a young animal not leaving the protection of its mother (darkness representing the womb or shelter), the drying up of the flame suggesting its weaning, and the animal turning away in the breath of its mouth (perhaps referring to the mother blowing on the food to cool it).
[JOB.15.31] Do not trust in falsehood, lest you be deceived, because falsehood will be his recompense. [§]
al-ya'amen bash-shaw nit-eh; ki-shaw tih-yeh temu-rahto.
This verse consists of several words. "al-ya'amen" means "do not trust". "bash-shaw" means "in falsehood". "nit-eh" means "you will be deceived". "ki-shaw" means "because falsehood". "tih-yeh" means "will be". "temu-rahto" means "his recompense". The verse warns against trusting in falsehood, stating that deception will result, and falsehood will be the recompense.
[JOB.15.32] Their days are not filled, and their coverings are not refreshed. [§]
bə-lō-yō-mō ti-mə-lē-’ā wə-ḵip-pā-tō lō rā-’ə-nā-nā
This verse describes a situation where someone’s days are not filled, and their covering is not refreshed. “Yōmō” refers to days, in the plural. “Ti-mə-lē-’ā” means “are filled”. “ḵip-pā-tō” refers to a covering, or something that provides protection or refreshment, and is also plural. “rā-’ə-nā-nā” means “refreshed”, or “green”, in a sense of being revitalized.
[JOB.15.33] God pines like a vine in his flesh, and he casts like an olive its bloom. [§]
yakhmos kaggefen bisro veyashlek kazzayit nitzato
This verse uses poetic parallelism to describe God's actions. "Yakhmos" means to pine, to yearn, to desire. "Kaggefen" means like a vine. "Bisro" means in his flesh. "Veyashlek" means and he casts. "Kazzayit" means like an olive. "Nitzato" means its bloom or its sprouting.
[JOB.15.34] For the community of the profane is a heap, and fire has consumed the tents of bribery. [§]
ki-a-dat chanef gal-mood ve-esh ach-lah oh-holei-shochad
This verse uses several key words. "Ki" means "for" or "because". "Adat" means "community" or "congregation". "Chanef" means "profane" or "godless". "Galmood" means "heap" or "mass", figuratively, "abundance". "Ve" means "and". "Esh" means "fire". "Achlah" means "consumed". "Oholei" means "tents" or "dwellings". "Shochad" means "bribe" or "corruption". The verse describes a community of the profane, an abundance of corruption, and fire consuming the dwellings of those involved in bribery.
[JOB.15.35] The conception labors with pain, and bears iniquity. And their womb prepares deceit. [§]
ha-roh ah-mal ve-ya-lod ah-ven oo-veet-nahm ta-heen meer-mah.
This verse uses several key names and words. "Roh" means conception or womb. "Amal" means travail or pain. "Yalod" means to bear or bring forth. "Aven" means iniquity or wickedness. "Beet-nahm" means their womb. "Tachin" means to prepare or make ready. "Mirmah" means deceit or falsehood. The verse speaks of a conception burdened by pain and resulting in iniquity, and a womb preparing for deceit.
JOB.16
[JOB.16.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.16.2] I have heard many of all of you who are weary from labor. [§]
sha-ma-ti ke-e-leh ra-bot me-na-che-mei a-mal kul-chem.
This verse contains several key words. 'shamati' means 'I have heard'. 'ke-eleh' means 'like these' or 'such as these'. 'rabot' means 'many'. 'menachemei' is a form of the verb 'to comfort' but in this context means 'those who are weary' or 'those who labor'. 'amal' means 'labor' or 'toil'. 'kulchem' means 'all of you'.
[JOB.16.3] Is there a limit to empty words, or what makes you bitter, because you respond? [§]
Ha-ketz le-divrei-ruach, o mah-yamritzcha, ki ta’aneh?
This verse is a rhetorical question. 'Ha-ketz' means 'is there an end?' or 'is there a limit?'. 'Divrei-ruach' means 'words of spirit' or 'empty words'. 'O mah-yamritzcha' is a question meaning 'or what makes you bitter?' or 'or what provokes you?'. 'Ki ta’aneh' means 'because you answer' or 'because you respond'. The overall sense is a challenge questioning the reason for responding to foolish or empty talk.
[JOB.16.4] Also, I will speak as you do to you, if there is your soul instead of my soul, I will reveal to you with words, and I will stir up to you with the strength of my head. [§]
Gam anokhi kakh emdabera lo, yesh naphshekhem takhat naphshi akhbirah aleikhem bemillim veaniyua aleikhem bemor roshi.
This verse describes a divine being speaking, stating they will speak as we do, and will reveal things to us with words and with the strength of their head. "Gam" means also. "Anokhi" means I. "Kakh" means thus or so. "Emdabera" means I will speak. "Lo" means to, for or unto. "Yesh" means there is. "Naphshekhem" means your soul. "Takhat" means instead of or under. "Naphshi" means my soul. "Akhbirah" means I will reveal. "Aleikhem" means to you. "Bemillim" means with words. "Veaniyua" means and I will agitate or stir up. "Bemor" means with strength or authority. "Roshi" means my head.
[JOB.16.5] I will strengthen you with my mouth, and let my lips restrain themselves. [§]
a-am-itz-chem be-mo-pee ve-need sef-atai yach-shoch.
This verse uses several names and terms for God. "אֲאַמִּצְכֶ֥ם" (a-am-itz-chem) is a verb meaning 'I will strengthen'. "בְּמוֹ־פִ֑י" (be-mo-pee) means 'with my mouth'. "וְנִ֖יד שְׂפָתַ֣י" (ve-need sef-atai) translates as 'and let my lips be restrained'. "יַחְשֹֽׂךְ" (yach-shoch) means 'restrain'. The verse as a whole seems to be a plea for divine assistance where the speaker requests that God will strengthen them, and in return, the speaker will be quiet.
[JOB.16.6] If I speak, my pain will not be lessened, and if I cease, how shall I go forward? [§]
Im-adabrah lo-yechasek ke'avi ve'ach'dalah mah-minni yahaloch.
This verse expresses a feeling of inescapable pain and a question about how one can continue forward. "Im" means if. "Adabrah" means I speak. "Lo-yechasek" means will not be lessened or spared. "Ke'avi" means my pain. "Ve'ach'dalah" means and if I cease (speaking). "Mah-minni" means what from me or how. "Yahaloch" means will walk or will go.
[JOB.16.7] But now, please cause the destruction of all my assembly to stop. [§]
ak-ah-tah heh-lah-nee hah-shee-moht-ah kol-ah-dah-tee
This verse contains several components. 'Ak-atah' means 'but now'. 'Heh-lah-nee' is a request, meaning 'cause to cease' or 'make to stop'. 'Hah-shee-moht-ah' means 'to destroy' or 'to obliterate'. 'Kol-ah-dah-tee' means 'all my assembly' or 'all my congregation'. Therefore, the verse is a plea to halt the destruction of the speaker's people.
[JOB.16.8] You have made me a witness, and strength has arisen within me to respond before me. [§]
va-tik-me-te-nee le-ayd ha-ya; va-ya-kam bee ka-chash-ee be-pan-ai ya-a-neh.
This verse describes a situation where someone has been made a witness, and strength has arisen within them to respond. 'Tikmeteni' means 'you have made me wrinkle/crumple,' but is used idiomatically to mean 'you have made me a witness'. 'Ka-chash-ee' is a poetic term meaning 'like a serpent', used here to express astonishment or bewilderment, suggesting the response is surprising. 'Be-pan-ai' means 'before my face'.
[JOB.16.9] His nostrils tear, and He has hated me. He grates upon me with His teeth. My enemies will sharpen His eyes toward me. [§]
apo taraph vayis'temeni charaq alay b'shinav tzari yiltosh einav li.
This verse uses vivid imagery to describe an enemy's hostile intent. 'Apo' refers to anger or nostrils flaring, suggesting rage. 'Taraph' means to tear or rend. 'Vayis'temeni' means 'and He has hated me'. 'Charaq' describes grating or gnashing, referring specifically to teeth. 'Alay' means 'upon me'. 'B'shinav' means 'with His teeth'. 'Tzari' means 'my enemies'. 'Yiltosh' means 'will sharpen'. 'Einav' means 'His eyes'. 'Li' means 'toward me'. The verse depicts an enemy filled with rage, hatred, and a determined, predatory gaze.
[JOB.16.10] They have opened wide their mouths against me; with disgrace they struck my cheeks. Together, they are filled against me. [§]
pa'aru 'alay be-peehem be-cherpah hikku le-chayay yachad 'alay yitmal'aun.
This verse describes verbal and physical abuse. "Pa'aru" means they have opened wide, in this context, referring to their mouths in speech. "'Alay" means upon me. "Be-peehem" means with their mouths. "Be-cherpah" means with reproach/disgrace. "Hikku" means they struck. "Le-chayay" means my cheeks. "Yachad" means together. "'Alay" means upon me. "Yitmal'aun" means they are filled.
[JOB.16.11] He will betray me to God, to worthlessness, and by the hand of the wicked He will tear me. [§]
yasgir-e-ni el el avil ve-al-yedei resha'im yirte-ni.
This verse consists of several words. 'yasgir-e-ni' means 'He will betray me'. 'el' means 'God'. 'el' appears again, and also means 'God'. 'avil' means 'folly' or 'worthlessness'. 've' means 'and'. 'al-yedei' means 'by the hand of'. 'resha'im' means 'the wicked'. 'yirte-ni' means 'He will tear me'. Therefore, a literal translation attempts to reflect these individual meanings.
[JOB.16.12] Peaceful I was, and the Gods shook me, and seized me by the neck, and the Gods broke me, and the Gods established me for a purpose. [§]
sha-leh-vee ha-yee-tee vah-yeh-far-peh-reh-nee veh-ah-khaz beh-ar-fee vah-yeh-fatz-peh-tseh-nee vah-yeh-kee-meh-nee loh leh-mah-tah-rah
This verse describes a physical and spiritual ordeal experienced by the speaker, likely at the hand of the Gods. It involves being shaken, seized by the neck, broken, and then established for a purpose. The actions are all performed by an unnamed actor, presumed to be one of the Gods based on context.
[JOB.16.13] They surround me, my many enemies. They split open my kidneys and do not pity. They pour my bitterness onto the earth. [§]
ya-so-bu a-lai ra-vai-v ye-pa-lach ki-le-yo-tai ve-lo ya-ch-mol yish-poch la-a-retz me-re-ra-ti.
This verse describes a violent attack and suffering. "yasovu" means "they surround". "raviv" refers to "my many", or "my multitude", and is referring to enemies. "yepalach" means "they split" or "they cleave". "kilyotai" means "my kidneys". "lo yachmol" means "they will not pity". "yishpoch" means "they pour out". "la'aretz" means "to the earth". "merirati" means "my bile", or "my gall". The verse depicts a visceral image of enemies surrounding someone, splitting open their kidneys, showing no mercy, and spilling their bitterness onto the ground.
[JOB.16.14] He will break through me, a breakthrough upon a breakthrough. He will rush upon me as a hero. [§]
yifrotseni perets al-pnei-perets yarutz alai k’gibor.
This verse uses a repeated root word, 'perets', meaning 'breach' or 'breakthrough'. The verse describes someone breaking through a breach, then rushing upon the speaker with strength. 'Yifrotseni' is a verb form meaning 'he will break through me'. 'Al-pnei' means 'upon the face of' or 'before'. 'K’gibor' means 'like a hero' or 'as a strong one'.
[JOB.16.15] I have sewn a sack upon my skin, and I have rolled in the dust my horn. [§]
sak taparti alei gilidi veolalti beafar karni.
This verse uses poetic language and imagery. "Sak" means sack or bag. "Taparti" means I have sewn. "Alei" means upon or over. "Gilidi" means my skin. "Veolalti" means and I have rolled. "Beafar" means in dust. "Karni" means my horn. The verse describes a state of humiliation and defeat, symbolized by sewing a sack onto one's skin and rolling in the dust, and the loss of strength and pride, symbolized by the broken horn.
[JOB.16.16] My face is marred by murmuring from my weeping, and upon my eyelids is the shadow of death. [§]
panai homarmur minni-bekhi ve'al af'afai tzalmavet
This verse describes a state of grief and despair. "Panai" means "my face". "Homarmur" means "murmuring" or "complaining". "Minni-bekhi" means "from my weeping". "Ve'al" means "and upon". "Af'afai" means "my eyelids". "Tzalmavet" means "shadow of death". The verse conveys a face marred by sorrow and eyelids heavy with the shadow of death, originating from weeping.
[JOB.16.17] Not violence in my hands, and my prayer is pure. [§]
al lo-chamass bekappai utfillati zakah.
This verse contains several key words. 'Al' means 'not'. 'Chamass' means violence or wrong. 'Bekappai' means 'in my hands' or 'with my hands'. 'Utfillati' means 'and my prayer'. 'Zakah' means pure or clean. The verse appears to be a statement about the speaker's innocence and the purity of their prayer.
[JOB.16.18] Land, do not cover my blood, and let there not be a place for my cry. [§]
erets al-tekassi dami ve-al-yehi makom leza'akati.
This verse is a plea for justice and remembrance. 'Erets' means land or earth. 'Al-tekassi' is a negative command meaning 'do not cover'. 'Dami' means 'my blood'. 'Ve' means 'and'. 'Al-yehi' is another negative command, meaning 'let there not be'. 'Makom' means 'place'. 'Leza'akati' means 'for my cry'. The verse is a request that the land not conceal the speaker’s bloodshed, and that there be no place to silence their outcry.
[JOB.16.19] Also now, behold, my witness is in the heavens and my witness is in the heights. [§]
gam-atah hineh bashamayim edi vesahdi bamromim
This verse consists of several parts. "Gam" means "also". "Atah" means "now". "Hineh" means "behold". "Bashamayim" means "in the heavens". "Edi" is a first person singular possessive pronoun combined with "ed", meaning "my witness". "Vesahdi" means "and my witness". "Bamromim" means "in the heights". The verse is a declaration that God has a witness both in the heavens and the heights.
[JOB.16.20] My advocate, my friend, to the Gods my eye flows. [§]
melitsi re'ai el-eloah dalpah eini
melitsi means 'my advocate' or 'my intercessor'. re'ai means 'my friend'. el-eloah means 'to the Gods'. dalpah means 'to be weak' or 'to flow'. eini means 'my eye'. Therefore, the verse describes someone turning to the Gods when their eye is weakening or flowing, which is understood as crying.
[JOB.16.21] And he will prove against a man with the Gods, and a son of man to his companion. [§]
ve-yo-khakh le-ge-ver im-e-lo-ah, u-ven-a-dam le-re-eh-hu.
This verse discusses how someone will prove or testify against a man with the Gods, and a son of man to his companion. 've' means 'and', 'yo-khakh' means 'he will prove or testify', 'le-ge-ver' means 'to a man', 'im' means 'with', 'e-lo-ah' is a variant of Elohim, meaning 'the Gods', 'u' means 'and', 'ben-a-dam' means 'son of man', 'le-re-eh-hu' means 'to his companion'.
[JOB.16.22] For the years of a number will come, and I will not return to walk the path. [§]
ki shnot mispar ye'etayu ve'orach lo ashuv ehloch.
This verse speaks of years coming and a path not being returned to. 'Shnot' means 'years', 'mispar' means 'number' or 'amount', 'ye'etayu' means 'they will come', 've'orach' means 'and a path', 'lo ashuv' means 'not I will return', and 'ehloch' means 'I will walk'. The verse uses a poetic structure common in the Bible.
JOB.17
[JOB.17.1] My spirit is wounded, my days have flowed away, graves are for me. [§]
ru-chi chu-va-lah ya-mai niz-a-ku ke-va-rim li.
This verse uses poetic language to express deep sorrow and a sense of being overwhelmed. "ru-chi" means 'my spirit.' "chu-va-lah" is related to a root meaning 'to be wounded' or 'injured,' and here functions as a passive participle, 'wounded.' "ya-mai" means 'my days.' "niz-a-ku" means 'have been poured out' or 'have flowed away.' "ke-va-rim" means 'graves' or 'pits.' "li" means 'to me' or 'for me'.
[JOB.17.2] If not associated with me, my eyes will wander in their multitudes. [§]
Im-lo hatulim immadi u-vehamrotam talan eini.
This verse consists of several parts. "Im-lo" means "if not". "Hatulim" comes from the root meaning 'to dwell together' or 'to associate with' and functions here as a conditional. "Imadi" means "with me". "U-vehamrotam" means "and in their multitudes". "Talan" means "wander". "Eini" means "my eyes". Therefore, the verse is a conditional statement about where the speaker’s eyes will wander if they are not associated with those with whom they currently dwell.
[JOB.17.3] Please place my security with you. Who is the one who will guarantee for me? [§]
see-mah-nah ar-veh-nee im-mach mi-hoo loo-yah-dee yee-tah-keh
This verse consists of several words. "see-mah-nah" is a request, essentially meaning "place" or "set". "ar-veh-nee" is a possessive pronoun combined with a request, meaning "my security" or "my pledge". "im-mach" means "with you". "mi-hoo" is a question meaning "who is". "loo-yah-dee" means "by my hand" or "for me". "yee-tah-keh" means "will guarantee" or "will be surety". This verse is a plea for someone to act as a guarantor.
[JOB.17.4] Because their heart you have hidden from understanding, therefore you will not lift them up. [§]
kee-le-vahv-em tsah-fan-tah mee-sah-kel al-ken loh teh-ro-mem.
This verse describes a withholding of understanding. 'Kee' means 'because'. 'Levavam' means 'their heart'. 'Tsafanta' means 'you have hidden'. 'Misakel' means 'from understanding'. 'Al-ken' means 'therefore'. 'Lo' is a negative particle meaning 'not'. 'Teromem' means 'you will lift up'. The verse speaks of a condition where understanding is withheld, and consequently, elevation or lifting up will not occur.
[JOB.17.5] As a share, he will tell of his companions, and the eyes of his sons will be consumed. [§]
l'chelek yagid re'im v'einei banav tiklena
This verse describes a consequence for wrongdoing. "L'chelek" means “to a portion” or “as a share.” "Yagid" means “to tell” or “to declare.” "Re'im" means “friends” or “companions.” "V'einei" means “and the eyes of.” "Banav" means “his sons.” "Tiklena" means “will be consumed” or “will fail.” Therefore, the verse speaks of someone being told about their friends and the eyesight of their sons being consumed.
[JOB.17.6] And He presented me to rule peoples, and destruction I will be before. [§]
vehitzigani limshol amim vetophet lifanim eheyeh
This verse contains several key names and verbs. 'vehitzigani' means 'and He presented me'. The 'He' is implied to be God. 'limshol' means 'to rule'. 'amim' means 'peoples'. 'vetophet' means 'and a burning pit' but is being used metaphorically here, likely meaning 'and destruction'. 'lifanim' means 'before' or 'in front of'. 'eheyeh' is the first person singular imperfect of the verb 'to be', meaning 'I will be'. This is connected to the divine name revealed to Moses in Exodus 3.
[JOB.17.7] And it struck from the weariness of my eyes, and my forms were all like a shadow. [§]
va-te-kah mik-ka-ash ei-nee vi-tsu-rai ka-tzel kul-lam.
This verse consists of several words. 'Va-te-kah' means 'and it struck'. 'Mik-ka-ash' means 'from weariness'. 'Ei-nee' means 'my eyes'. 'Vi-tsu-rai' means 'and my forms'. 'Ka-tzel' means 'like a shadow'. 'Kul-lam' means 'all of them'. The verse describes a state of exhaustion and fading.
[JOB.17.8] The righteous ones will rejoice because of this, and the pure ones will be roused because of the profane ones. [§]
yashom yasharim al-zot v’naqi al-chanef yit’orer.
This verse contains several names and words that require literal translation. 'yashom' means 'they will rejoice'. 'yasharim' is the plural of 'yashar' meaning 'righteous ones'. 'zot' means 'this'. 'naqi' means 'pure ones'. 'chanef' means 'profane ones'. 'yit’orer' means 'will be roused'. The ‘al’ before zot and chanef function as prepositions meaning ‘on’ or ‘because of’.
[JOB.17.9] And the righteous one will grasp his way, and purity of hands will add strength. [§]
ve-yo-chez tzadik dark-kho u-teh-har-ya-dai-yim yo-sif o-metz
This verse discusses how righteousness and purity add strength. 've-yo-chez' means 'and will grasp' or 'and will hold fast'. 'tzadik' means 'righteous one'. 'dark-kho' means 'your way' or 'your path'. 'u-teh-har-ya-dai-yim' means 'and purity of hands'. 'yo-sif' means 'will add'. 'o-metz' means 'strength'.
[JOB.17.10] However, all of you turn back and please come, and I will not find anyone wise among you. [§]
ve'ulam kullam tashuvu uvo na ve'lo emtsa bakehem chacham
This verse is a plea or challenge. 'Ve'ulam' introduces a contrasting thought, something like 'however'. 'Kullam' means 'all of you'. 'Tashuvu' is a verb meaning 'you will return' or 'you will turn back'. 'Uvo na' means 'and come now' or 'and please come'. 'Ve'lo emtsa' means 'and I will not find'. 'Bakehem' means 'in you' or 'among you'. 'Chacham' means 'wise'. Therefore, the verse is essentially saying, 'However, all of you return and please come, and I will not find anyone wise among you.'
[JOB.17.11] My days have passed, my plans were broken, the teaching of my heart. [§]
yah-mai ahv-roo zim-o-tai neet-koo mo-rah-shee lev-ah-vee
This verse consists of several words. "yah-mai" means "my days". "ahv-roo" means "have passed". "zim-o-tai" means "my plans". "neet-koo" means "were broken". "mo-rah-shee" means "the teaching". "lev-ah-vee" means "of my heart". The verse describes a lament over days gone by and broken plans, referencing the internal lessons or guiding principles of the speaker’s heart.
[JOB.17.12] Night to day they will establish, light near before darkness. [§]
Lay-lah le-yohm ya-see-moo, ohr kah-rohv mip-nay-ho-shekh.
This verse describes a pattern of alternation. 'Lay-lah' means 'night', 'yohm' means 'day', 'ya-see-moo' means 'they will set/establish', 'ohr' means 'light', 'kah-rohv' means 'near', 'mip-nay' means 'in the face of/before', and 'ho-shekh' means 'darkness'. The verse indicates that light will be brought near, in the face of darkness, suggesting a regular, established pattern of day and night.
[JOB.17.13] If I hope for the underworld as my home, in darkness I have padded my couch. [§]
im-a-qa-veh sha-ol be-i-ti ba-cho-shech ri-pad-ti ye-tzu-ai
This verse contains a conditional statement. "If I hope for the grave as my home." "Sha-ol" is the name of the underworld, often translated as "grave" or "hell". "Be-iti" means "as my home". "Ba-choshech" means "in darkness". "Ripadti" means "I have padded". "Yetzua-i" means "my couch". This verse is a poetic expression of despair and a desire for the comfort of death.
[JOB.17.14] To destruction I have called my father, you are my mother, and my sister to deceit. [§]
lashachat karati avi ata immi va'achoti larimah
This verse is from Isaiah 19:21. 'lashachat' means 'to destruction'. 'karati' means 'I have called'. 'avi' means 'my father'. 'ata' means 'you'. 'immi' means 'my mother'. 'va'achoti' means 'and my sister'. 'larimah' means 'to deceit'. The verse speaks to Egypt, personifying it as a parent and sibling, but ultimately identifying it with destruction and deceit.
[JOB.17.15] And where is God? And who will restore my hope? [§]
veh-eye-eh eh-foh tik-vah-tee ve-tik-vah-tee mee yeh-shoo-ren-nah
This verse consists of two parallel clauses expressing lament and questioning. "veh" means "and", "eye" is a form of "to be", "eh-foh" means "where", "tik-vah-tee" means "my hope", "mee" means "who", and "yeh-shoo-ren-nah" means "will restore it". The verse essentially asks where hope is, and who will restore it.
[JOB.17.16] In the place of the grave you will descend, together on the dust you will rest. [§]
ba-deh shahl teh-rahd-neh im-yah-had al-ah-far nah-hat.
This verse describes descending to the place of the dead and resting on the dust. "ba-deh" means 'in the place of'. "shahl" means 'the grave' or 'the place of the dead'. "teh-rahd-neh" means 'you will descend' (feminine plural). "im-yah-had" means 'together'. "al-ah-far" means 'on the dust'. "nah-hat" means 'you will rest' (feminine plural).
JOB.18
[JOB.18.1] And Bildad the Shuhite answered, and he said. [§]
Va-yaan Bil-dad ha-shu-chee va-yo-mar
This verse introduces the speech of Bildad the Shuhite. 'Va-yaan' means 'and answered'. 'Bil-dad' is a proper name, 'Bildad'. 'ha-shu-chee' means 'the Shuhite', identifying Bildad's origin. 'va-yo-mar' means 'and he said'.
[JOB.18.2] Until when will you place ends for words? Understand, and after, we will speak. [§]
ad-anah | t’simun kin’tsei l’milin; tavinu v’achar n’daber.
This verse contains a series of words that require literal translation. 'Ad-anah' means 'until when'. 'T’simun' is a second person plural form meaning 'you place'. 'Kin’tsei' means 'ends' or 'limits'. 'L’milin' means 'for words'. 'Tavinu' means 'you understand'. 'V’achar' means 'and after'. 'N’daber' means 'we speak'. The vertical bar represents a pause or division within the verse.
[JOB.18.3] Why are we counted like livestock? Are we hidden in your eyes? [§]
maddua nekhshavnu kabhemah nitminu be'eineikhem.
This verse asks a rhetorical question. 'maddua' means 'why'. 'nekhshavnu' means 'we are counted'. 'kabhemah' means 'like livestock/animals'. 'nitminu' means 'we are hidden/obscured'. 'be'eineikhem' means 'in your eyes'. The verse is essentially asking why they are considered as if they were animals and are treated as if hidden or unimportant.
[JOB.18.4] The tearer out of his life, in his anger for your sake, will forsake the land and move a rock from its place. [§]
tor-ef naf-sho be-apo ha-le-ma-ankha te-e-azav aretz ve-ye-tak tzur mim-ko-mo
This verse describes a situation where the land is forsaken and a rock is moved from its place, driven by the anger of someone or something. 'Tor-ef' means 'tearer out' or 'ravager'. 'Nafsho' means 'his soul' or 'his life'. 'Be-apo' means 'in his anger'. 'Ha-le-ma-ankha' means 'for your sake'. 'Te-e-azav' means 'will be forsaken'. 'Aretz' means 'land'. 'Ve-ye-tak' means 'and will move'. 'Tzur' means 'rock'. 'Mim-ko-mo' means 'from its place'.
[JOB.18.5] Also, the light of the wicked ones will be extinguished, and a spark of its oil will not reach. [§]
gam or resha'im yid'ach ve lo yigah shviv ishsho.
This verse discusses the extinguishing of the light of the wicked. "Gam" means also or even. "Or" means light. "Resha'im" means the wicked ones. "Yid'ach" means it will be extinguished or fade. "Ve" means and. "Lo" means not. "Yigah" means it will reach or touch. "Shviv" means a spark or glowing ember. "Ishsho" means its oil or fat – referring to fuel.
[JOB.18.6] Light is darkness in his dwelling, and his lamp upon him will fade. [§]
Or khashakh be'ohelo venero alav yid'akh.
This verse uses metaphorical language. 'Or' means light. 'Khashakh' means darkness. 'Be'ohelo' means in his tent, or in his dwelling. 'Nero' means lamp, or light. 'Alav' means upon him. 'Yid'akh' means to be extinguished or fade. The verse describes a light fading within a darkness.
[JOB.18.7] They will form his steps, and they will reject his counsel. [§]
yay-tseh-roo tza-ah-day o-no, veh-tash-lee-cheh-hoo at-sah-to
This verse describes a person's plans being thwarted. "Yay-tseh-roo" means "they will form or create". "Tza-ah-day" means "steps" or "ways". "O-no" is a possessive pronoun meaning "his". "Veh" means "and". "Tash-lee-cheh-hoo" means "they will cast him down" or "they will reject him". "At-sah-to" means "his counsel" or "his advice". The verse refers to a third person, masculine.
[JOB.18.8] For he is sent into a net regarding his foot, and he will walk upon a snare. [§]
ki-shul-lakh be-re-shet be-rag-lav ve-al se-va-khah yit-ha-lakh.
This verse describes a situation where someone is caught in a trap. "ki" means 'for' or 'because'. "shul-lakh" comes from the root meaning 'to send', in this case implying being sent into. "re-shet" means 'net' or 'trap'. "be-rag-lav" means 'in his feet' or 'regarding his foot'. "ve-al" means 'and upon'. "se-va-khah" means 'a net' or 'a snare'. "yit-ha-lakh" means 'he will walk'. Thus, the verse describes someone being sent into a trap, and walking upon a snare.
[JOB.18.9] One will grasp at a trap at the heel and will hold snares against them. [§]
yo-cheyz be-ah-kev pahkh yakh-zehk ah-layv tsah-meem
This verse describes someone who grasps at a trap or snare at the heel and then holds snares against them. ‘Yo’ is a future tense indicator. ‘Akev’ means heel. ‘Pahkh’ means a snare or trap. ‘Yakh-zehk’ means to hold fast or strengthen. ‘Ah-layv’ means against him/her/them. ‘Tsah-meem’ means snares.
[JOB.18.10] It is hidden in the land, a snare, and his trap is upon the path. [§]
tamun ba'aretz chavlo u'malkudto alei nativ
This verse describes a hidden snare or trap. 'Tamun' means hidden or concealed. 'Ba'aretz' means 'in the earth' or 'in the land'. 'Chavlo' refers to a rope, cord, or a snare. 'U'malkudto' means 'and his trap'. 'Alei' means 'upon' or 'over'. 'Nativ' means a path or way.
[JOB.18.11] Around, in his time, consumed wastes, and it scattered to his feet. [§]
saviv bi'atuhu balahot vehefitzuhu leragleiv
This verse describes something surrounding, consuming, and scattering before a person's feet. 'Saviv' means around or surrounding. 'Bi'atuhu' means in his time or at his appointed moment. 'Balahot' means wastes, or things consumed. 'Vehefitzuhu' means and it scattered. 'Leragleiv' means to his feet.
[JOB.18.12] Let hunger be to him, and misfortune be ready for his side. [§]
ye-hee-ra-ayv o-no ve-ay-eed na-chon le-tzal-o
This verse consists of several words. "yehi" is a form of the verb 'to be', expressing a wish or command - 'let it be'. "ra'ev" means hungry. "ono" is a pronoun meaning 'him'. "ve" means 'and'. "'eyed" means misfortune or calamity. "nachon" means prepared or ready. "le" means 'to' or 'for'. "tzal'o" means his side or ribs. The verse expresses a wish for hardship to befall someone.
[JOB.18.13] It consumes in abundance his skin, it consumes in abundance his flesh, and its firstborn is death. [§]
yo-khal bah-deh o-ro, yo-khal bah-da-yo be-chor mah-vet.
This verse describes a creature consuming skin and flesh, and its firstborn is death. The verbs 'yo-khal' mean 'to eat' or 'consume'. 'bah-deh' means 'in fat' or 'in abundance', relating to flesh. 'o-ro' means 'his skin'. 'bah-da-yo' refers to 'in his flesh'. 'be-chor' means 'firstborn'. 'mah-vet' means 'death'.
[JOB.18.14] He will separate him from his tent, from his confidence, and he will march him forth to a king of wastes. [§]
yin-nah-teyk may-ah-loh-v mee-vek-tah-khoh veh-tah-tseh-deh-hoo leh-meh-lek bah-lah-hoht.
This verse describes a forceful removal and assignment. "Yin-nah-teyk" means 'he will separate'. "May-ah-loh-v" means 'his tent', used here as a metaphor for his security or confidence. "Mee-vek-tah-khoh" means 'from his trust'. "Veh-tah-tseh-deh-hoo" means 'and he will march him forth'. "Leh-meh-lek" means 'to a king', indicating someone of authority. "Bah-lah-hoht" means 'of wastes' or 'of destruction', describing the destination or the condition of the one being sent.
[JOB.18.15] You will dwell in his tent, without harm to him; he will not scatter sulfur upon his dwelling. [§]
tishkon be'ahalo mibli-lo yizoreh al-navehu gaprit
This verse describes God dwelling with people and not unleashing sulfur upon their dwelling. 'Tishkon' means 'you will dwell'. 'Be'ahalo' means 'in his tent'. 'Mibli-lo' means 'without to him', meaning 'without to him being affected'. 'Yizoreh' means 'he will scatter'. 'Al-navehu' means 'upon his dwelling'. 'Gaprit' means 'sulfur'.
[JOB.18.16] From under its roots they will become dry, and from above its harvest will be filled. [§]
mi-ta-chat sha-ra-sha-v yiv-ash-oo oo-mi-ma-al yim-al k'tzi-ro
This verse describes what will happen to a tree. "Mi-tachat" means "from under". "Sharashav" means "its roots". "Yivashoo" means "they will become dry". "Oo-mi-ma-al" means "and from above". "Yimal" means "it will be filled". "K'tziro" means "its harvest". Therefore, the verse says that the roots will dry up from below and the harvest will be filled from above.
[JOB.18.17] His memory has perished from the earth, and there is no name to him among the living. [§]
zikh-roh-ah-vad mee-nee-ah-retz vee-lo-shem lo-oh al-peh-nee-khoots
This verse describes someone whose memory has perished from the earth, and who has no name remaining among the living. "zikhroh" means 'his memory', "avad" means 'perished', "minnee-aretz" means 'from the earth', "vee" is a conjunction meaning 'and', "lo" is a negation meaning 'not', "shem" means 'name', "lo-oh" means 'to him', "al-peh-nee-khoots" means 'on the face of the outside' or 'among the living'.
[JOB.18.18] They have driven him from light to darkness, and banished him from the world. [§]
yeh-deh-foo-hoo may-ore el-ho-shekh oo-mee-teh-vel yeh-nee-doo-hoo
This verse uses several names for God. "Yehveh" is the proper name of God. "Ore" means light. "Hoshekh" means darkness. "Tevel" means the world. "Yenidduhoo" means he will banish him. The verse depicts a situation where someone is driven from light to darkness, and banished from the world.
[JOB.18.19] There are no sons for him, and no grandson among his people, and there is no survivor in their settlements. [§]
Lo nin lo velo neched be'ammo ve'ein sarid bim'gurotav.
This verse describes a situation where there is no descendant or offspring remaining of someone, specifically within their people. It states there are neither sons nor grandsons, and there is no survivor remaining in their dwellings. The verse focuses on the complete end of a lineage or family line.
[JOB.18.20] Upon its day, the latecomers breathed, and the early ones seized hair. [§]
al-yo-mo na-sham-mu a-cha-ro-nim ve-kad-mo-nim a-cha-zu sa-ar
This verse describes the actions of the latecomers and the earlycomers with respect to hair. 'Al' means 'upon'. 'Yomo' means 'his day' or 'its day'. 'Nashamu' means 'they breathed'. 'Acharonim' means 'the latecomers' or 'the last ones'. 'Ve' is 'and'. 'Kadmonim' means 'the early ones' or 'the first ones'. 'Achazu' means 'they seized' or 'they grasped'. 'Saar' means 'hair'.
[JOB.18.21] But these are dwellings of iniquity, and this is a place the Gods have not known. [§]
Akh-eleh mish-kh’not ‘avval; v’zeh me-kom lo-yada-el.
“Akh-eleh” means “only these” or “but these”. “Mish-kh’not” means “dwellings” or “habitations”. “‘Avval” means “iniquity” or “perversity”. “V’zeh” means “and this”. “Me-kom” means “place”. “Lo-yada-el” is a negative statement meaning “God did not know” or “God has not known”. The verse speaks of places associated with wickedness that are unknown to God.
JOB.19
[JOB.19.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.19.2] Until when will you ponder my soul, and crush me with words? [§]
ad-anah togyoon nafshi utidakh’oonani bemillim
This verse consists of several words. "ad-anah" is a combination meaning 'until when'. "togyoon" means 'you ponder' or 'you worry'. "nafshi" means 'my soul'. "utidakh’oonani" means 'and you crush me'. "bemillim" means 'with words'. The verse is a question, expressing frustration and a plea to stop causing distress.
[JOB.19.3] This is ten times you will make me feel shame; you will not be ashamed, you will recognize me. [§]
zeh eser pe'amim takhlimuni lo-tevoshu tahkeru-li.
This verse consists of several words. "Zeh" means "this". "Eser" means "ten". "Pe'amim" means "times". "Takhlimuni" is a verb meaning "you make me feel shame". "Lo-tevoshu" means "you will not be ashamed". "Tahkeru-li" means "you will recognize me". The verse describes a situation where someone will be shamed ten times, but will not be ashamed themselves, and will ultimately recognize the speaker.
[JOB.19.4] And even truly I have erred; with me let accusation lie regarding my error. [§]
ve-af-omnam shagití itti talin meshugati.
This verse consists of several words. 've' means 'and'. 'af' means 'also' or 'even'. 'omnam' means 'truly' or 'indeed'. 'shagití' is the first person singular perfect form of the verb 'shaga', meaning 'to err' or 'to stray'. 'itti' means 'with me'. 'talin' means 'to complain' or 'to accuse'. 'meshugati' means 'my error' or 'my straying'. Thus, the verse expresses a confession of error and anticipates accusation.
[JOB.19.5] If indeed you magnify against me, and you reprove against me my disgrace. [§]
Im-amnam alay tagdilu vetochichu alay cherpati.
This verse consists of several words. 'Im-amnam' means 'if indeed'. 'Alay' means 'on me' or 'against me'. 'Tagdilu' means 'you magnify' or 'you make great'. 'Vetochichu' means 'and you reprove'. 'Alay' again means 'on me' or 'against me'. 'Cherpati' means 'my disgrace' or 'my reproach'. The verse is a conditional statement, suggesting if someone is intent on magnifying or reproving the speaker's disgrace, they may proceed.
[JOB.19.6] Know therefore that the Gods have perverted me, and my snare has encompassed upon me. [§]
deh-oo eh-foh kee el-oh-ah ee-vah-tah-nee oo-mitz-oo-do ah-lai hee-keef
This verse contains several key names and words. "Deu" means 'know'. "Efoh" is a form of 'where'. "Kee" means 'for' or 'because'. "Eloah" is a singular form of 'the Gods'. "Ivatahnee" means 'has perverted me'. "Mitzudo" means 'my snare' or 'my ambush'. "Alai" means 'upon me'. "Hikeef" means 'has encompassed' or 'has surrounded'. Therefore, the verse is a lament about the Gods having turned against the speaker and set a trap for them.
[JOB.19.7] Indeed, I cry out against violence, and I am not answered. I call for help, and there is no justice. [§]
hen etzaq chamas velo eaneh ashawa ve’ein mishpat
This verse expresses a lament, a cry for help that goes unanswered. "hen" indicates 'indeed' or 'surely'. "etzaq" means 'I cry out'. "chamas" means 'violence' or 'wrong'. "velo" is 'and not'. "eaneh" means 'I am answered'. "ashawa" means 'I call for help'. "ve’ein" means 'and there is not'. "mishpat" means 'judgment' or 'justice'. The verse describes a situation where someone cries out against injustice and receives no response.
[JOB.19.8] My path is walled, and I will not cross it, and on my paths He will place darkness. [§]
Archi gadar v'lo e'avor v'al netivotai hoshek yasim.
This verse contains several key words. "Archi" means 'my path'. "Gadar" means 'a wall' or 'an enclosure'. "V'lo" means 'and not'. "E'avor" means 'I will cross'. "Al" means 'on'. "Netivotai" means 'my paths'. "Hoshek" means 'darkness'. "Yasim" means 'He will place'. The verse speaks of a path being walled off and darkness being placed upon other paths.
[JOB.19.9] My glory it stripped from above me, and it removed a crown from my head. [§]
kə-ḇō-ḏî mē-ʿā-lay hip-šîṭ wə-yā-sar ʿă-ṭe-ret rō-šî
This verse describes a removal of glory and a crown. “kə-ḇō-ḏî” means “my glory”. “mē-ʿā-lay” means “from above me”. “hip-šîṭ” means “it stripped”. “wə-yā-sar” means “and it removed”. “ʿă-ṭe-ret” means “a crown”. “rō-šî” means “my head”. The verse describes a stripping away of glory from above and the removal of a crown from the speaker's head. The subject doing the stripping and removing is not stated, it is implied.
[JOB.19.10] You surround me on all sides, and I walk. And he lifts my hope like a tree. [§]
yit-tse-nee sa-veev va-el-akh va-ya-sa-ay ka-etz tik-va-tee
This verse describes someone being surrounded and walking, and their hope being like a tree. 'Yit-tse-nee' means 'you surround me'. 'Sa-veev' means 'around'. 'Va-el-akh' means 'and I walk'. 'Va-ya-sa-ay' means 'and he lifts/carries'. 'Ka-etz' means 'like a tree'. 'Tik-va-tee' means 'my hope'.
[JOB.19.11] And His anger burned against me, and He counted me to Himself like His enemies. [§]
va-yachar alai apo va-yachsheveni lo ketsarayv
This verse describes a feeling of being opposed by God. 'Vayachar' means 'burned' or 'was hot with' – here, referring to anger. 'Alai' means 'upon me'. 'Apo' is 'wrath' or 'anger'. 'Vayachsheveni' means 'He counted me' or 'He reckoned me'. 'Lo' means 'to Him' or 'for Him'. 'Ketsarayv' means 'like His enemies'.
[JOB.19.12] Together, their armies came and they trampled upon my paths, and they encamped around my tent. [§]
ya-khad | ya-vo-u ge-du-dai-v va-ya-so-lu a-lai dar-ka-m va-ya-khanu sa-viv le-o-ha-li
This verse describes armies coming together, trampling upon someone’s paths, and encamping around their tent. Let's break down the names of God present. There are none in this verse. 'gedudayv' refers to 'their armies'. 'oheli' refers to 'my tent'. The verse uses standard verbs and nouns depicting military action.
[JOB.19.13] My brothers from above have become distant, and my acquaintances have only scattered from me. [§]
Akhai me'alai hirkhik veyod'ai akh-zaru mimmeni.
This verse uses several names for God and possessive pronouns. "Akhai" means "my brothers". "Me'alai" means "from above". "Hirkhik" means "removed", or "distant". "Ve" is a conjunction meaning "and". "Yod'ai" means "my acquaintances", or "those who know me". "Akh" means "only", or "just". "Zaru" means "scattered". "Mimmeni" means "from me".
[JOB.19.14] Be silent, my close friends, and my acquaintances forget me. [§]
khad-loo k’ro-vai v’mey-u-da-ai sh’ke-khu-nee
This verse contains several words that require literal translation. ‘Khad-loo’ means ‘cease’ or ‘be silent’. ‘K’ro-vai’ is the plural form of ‘close friend’ or ‘intimate companion’. ‘V’mey-u-da-ai’ means ‘and my acquaintances’ or ‘and those who know me’. ‘Sh’ke-khu-nee’ means ‘they forget me’.
[JOB.19.15] Those who dwell in my house and my handmaids, as a stranger you will consider me. A stranger I was in their eyes. [§]
gah-ray bay-tee veh-ahm-ho-tai le-zar tach-sheh-boo-nee nach-ree hah-yee-tee beh-ay-nay-hem
This verse uses several key words. "Garei" means 'those who dwell'. "Beiti" means 'my house'. "Ve" is 'and'. "Amhotai" means 'my handmaids'. "Lezar" means 'as a stranger'. "Tachshibuni" means 'you will count me' or 'you will consider me'. "Nachri" means 'a stranger' or 'foreign'. "Hayiti" means 'I was'. "Be'einehem" means 'in their eyes'. The overall meaning is a lament about being considered a stranger by those within one's own household.
[JOB.19.16] To my servant I called, and he will not answer. With my mouth I will plead with him. [§]
l’avdi karati v’lo ya’aneh b’mo-pi etchanan-lo
This verse consists of several parts. “l’avdi” means “to my servant”. “karati” means “I called”. “v’lo” means “and not”. “ya’aneh” means “he will answer”. “b’mo-pi” means “with my mouth”. “etchanan-lo” means “I will plead with him”. The verse describes a situation where God calls to his servant, but receives no response, and then states God will plead with him.
[JOB.19.17] My spirit is strange to my wife, and I have favored the sons of my womb. [§]
ru-chi za-rah le-ish-ti ve-cha-no-ti liv-nei vit-ni
This verse uses a number of terms that require literal translation. 'Ru-chi' means 'my spirit'. 'Za-rah' means 'strange' or 'foreign'. 'Le-ish-ti' means 'to my woman', or 'to my wife'. 'Ve-cha-no-ti' means 'and I have favored'. 'Liv-nei' means 'to the sons'. 'Vit-ni' means 'my belly', or 'my womb'. Therefore, the verse describes a feeling of alienation from one's wife, and favor being shown to one's children.
[JOB.19.18] Also, fools have despised me. I will arise, and they will speak of me. [§]
Gam-aviliym ma'asu bi. Aqumah vayedaberu-bi.
This verse consists of two clauses. The first clause, "Gam-aviliym ma'asu bi," literally means "Also, fools have despised me." 'Gam' means 'also'. 'Aviliym' is the plural form of 'avil,' which means 'fool'. 'Ma'asu' means 'have despised' or 'have rejected'. 'Bi' means 'in me' or 'me'. The second clause, "Aqumah vayedaberu-bi," literally means "I will stand and they will speak in me." 'Aqumah' means 'I will stand' or 'I will arise'. 'Vayedaberu' means 'and they will speak'. 'Bi' means 'in me'.
[JOB.19.19] All who abhor my secrets, and this is what I have loved – they were changed within me. [§]
tee-ah-voo-nee kol-meh-tay so-dee v'zeh-ah-hav-tee neh-peh-choo-bee
This verse contains a complex series of verbs and nouns. 'Tee-ah-voo-nee' comes from the root meaning to abhor or detest. 'Kol' means 'all'. 'Meh-tay' refers to those who have secrets. 'So-dee' means 'my secrets'. 'V'zeh' is 'and this'. 'Ah-hav-tee' is 'I loved'. 'Neh-peh-choo-bee' means 'turned in me' or 'were changed within me'.
[JOB.19.20] In my nakedness and in my flesh, my bone clings, and I deliver myself with the skin of my teeth. [§]
Be-orei u-vivsari davkah atzmi va-etmalta be-or shinai.
This verse describes a state of extreme suffering and clinging to life. "Be-orei" means 'in my nakedness' or 'in my flesh.' "U-vivsari" means 'and in my flesh.' "Davkah" means 'clings' or 'sticks.' "Atzmi" means 'my bone.' "Va-etmalta" means 'and I escape' or 'and I deliver myself.' "Be-or shinai" means 'with the skin of my teeth.' The verse depicts a desperate clinging to life, barely escaping death.
[JOB.19.21] Be gracious to me, be gracious to me, you my friends, for the hand of the God has touched me. [§]
Khanuni khanuni atem re'ai ki yad-eloah nag'ah bi.
This verse consists of several words. "Khanuni" appears twice and means "be gracious to me". "Atem" means "you". "Re'ai" means "my friends". "Ki" means "for" or "because". "Yad" means "hand". "Eloah" is a singular form of Gods, and here it's translated as "the God". "Nag'ah" means "touched". "Bi" means "me". The verse expresses a plea for grace from friends, citing the touch of the God.
[JOB.19.22] Why do you pursue me like God, and are you not satisfied with my flesh? [§]
lah-mah tir-def-foo-nee k’mo-el oo-mib-sah-ree lo-tis-bah-oo.
This verse asks why the speaker is being pursued like God, and why those pursuing are not satisfied with harming the speaker’s flesh. ‘Lah-mah’ means ‘why’. ‘Tir-def-foo-nee’ is a second person plural verb meaning ‘you pursue me’. ‘K’mo-el’ means ‘like God’. ‘Oo-mib-sah-ree’ means ‘and from my flesh’. ‘Lo-tis-bah-oo’ means ‘you do not become satisfied’.
[JOB.19.23] Oh that someone would give my strength, and they would be written as words! Oh that someone would give [strength] in the book, and they would be engraved! [§]
mee yit-ten eh-foh veh-yee-kah-teh-voon mee-lah-heem mee yit-ten bah-se-fer veh-yoo-hah-koo
This verse expresses a wish. "mee yit-ten" means "who would give" or "oh that". "eh-foh" means "my strength" or "my power". "veh-yee-kah-teh-voon" means "and they would be written". "mee-lah-heem" means "words". "bah-se-fer" means "in the book". "veh-yoo-hah-koo" means "and they would be engraved". The verse wishes for the strength to write words in a book and to have those words engraved.
[JOB.19.24] With a pen of iron and ore, forever it will be mined from the rock. [§]
be-et bar-zel ve-o-phar-et la-ad bat-tzur ye-khatz-von.
This verse describes metal being mined from rock forever. "Et" is an untranslated particle. "Barzel" means iron. "Ophar" means ore or metal. "La-ad" means forever. "Bat-tzur" means from the rock. "Ye-khatz-von" means it will be mined or cut.
[JOB.19.25] And I know my redeemer lives, and the last one will rise upon the dust. [§]
Va-ani yadaati goali chai ve-acharon al-afar yakum.
This verse contains several names and verbs. 'Ani' means 'I'. 'Yadaati' is the first person singular perfect form of 'yada', meaning 'to know'. 'Goali' is 'my redeemer'. 'Chai' means 'alive' or 'living'. 'Ve' means 'and'. 'Acharon' means 'the last' or 'the final one'. 'Al' means 'upon' or 'on'. 'Afar' means 'dust' or 'earth'. 'Yakum' is the future tense of 'qum', meaning 'to rise' or 'to stand'. The structure is a statement of knowing one's redeemer is alive, and a prediction of a future rising from dust.
[JOB.19.26] And after my skin, they will pierce this, and from my flesh I will see the God. [§]
ve'achar ori nikfu-zo'at u'mib'sari echzeh Eloah
This verse speaks of a vision or revelation. 'Ori' means 'my light' or 'my skin', and is used metaphorically to indicate the physical body. 'Nikfu-zo'at' means 'they will pierce this', referencing a physical wound. 'Mib'sari' means 'from my flesh'. 'Echzeh' means 'I will see'. 'Eloah' is a singular form of the Gods, and here it is used as a proper noun.
[JOB.19.27] That I will behold for myself, and my eyes have seen, and it was not a stranger. My innermost being was consumed within me. [§]
asher ani echzeh li ve einai rau velo zar kalu kilyotai be cheqi.
This verse describes a personal experience of seeing God. "asher" means "that" or "which". "ani" means "I". "echzeh" means "I will behold" or "I will see". "li" means "to me" or "for me". "ve" means "and". "einai" means "my eyes". "rau" means "saw". "velo" means "not". "zar" means "a stranger" or "foreign". "kalu" means "were finished" or "were consumed". "kilyotai" means "my kidneys" (figuratively, my innermost being or affections). "be cheqi" means "in my bosom" or "within me".
[JOB.19.28] For if you say, "What is pursued to him, and the root of the thing is found in me?" [§]
ki to'maru mah nirdaf lo ve'shoreish dabar nimtza bi
This verse comes from Isaiah 53:1. 'Ki' means 'for' or 'because'. 'To'maru' is the second person plural future tense of 'to say'. 'Mah' means 'what'. 'Nirdaf' means 'pursued' or 'hunted'. 'Lo' means 'him'. 'Ve' means 'and'. 'Shoreish' means 'root'. 'Dabar' means 'word' or 'thing'. 'Nimtza' means 'found'. 'Bi' means 'in me'.
[JOB.19.29] Dwell for yourselves before the sword, for wrath is the iniquities of the sword, in order that you may know the Gods. [§]
gur-oo lakhem mee-peh-nee-kharev kee-kheemah avonot kharev le-ma-an ted-e-oon shad-deen
This verse is a warning. "Gur" means to sojourn or dwell. "Lakhem" means to you. "Mee-peh-nee" means before or in the face of. "Kharev" means sword. "Kee" means for or because. "Kheemah" means wrath or anger. "Avonot" means iniquities or sins. "Le-ma-an" means in order that. "Ted-e-oon" means you may know. "Shaddayin" is a plural form of Shaddai, a name for God.
JOB.20
[JOB.20.1] And Tsofar the Na’amati answered and said. [§]
Va-ya-an Tsof-ar Ha-na-a-ma-ti va-yo-mar.
This verse introduces Tsofar the Na’amati and states that he spoke. ‘Va-ya-an’ means ‘and answered’. ‘Tsofar’ is a proper name, and ‘Ha-na’amati’ means ‘the Na’amati’, likely indicating his lineage or place of origin. ‘Va-yo-mar’ means ‘and he said’.
[JOB.20.2] Therefore, my heart will restore me, and because of my feeling, it is in me. [§]
lakhen se'ifi yeshibuni uva'avur chushi bi
This verse uses several words that are important to understand for a literal translation. "Lakhen" means "therefore". "Se'ifi" is a complex word derived from "sa'aph" which relates to branches or offshoots, and thus figuratively to the heart or inner self. Here it is in a reflexive form. "Yeshibuni" comes from the root "yashab" meaning to return or restore, but is also in a reflexive form. "Uva'avur" means "and because of". "Chushi" is a word referring to physical sensation or feeling. "Bi" means "in me".
[JOB.20.3] I will hear instruction from my understanding, and a spirit from my discernment will answer me. [§]
mu-sar ke-lee-ma-tee esh-ma; ve-roo-ach mee-bee-na-tee ya-a-neh-nee.
This verse contains several key words. "musar" means instruction or discipline. "klimati" means my understanding or my discernment. "eshma" means I will hear. "ruach" means wind, breath, or spirit. "mibeinati" means from my understanding or from my discernment. "yaanehni" means will answer me.
[JOB.20.4] Do you know this thing from me, from me? From me, I placed humanity upon the land. [§]
Ha-zoat yada-ta min-ni-ad? Min-ni shim adam alei-aretz.
This verse contains several key terms. "Ha-zoat" means "this thing". "Yada-ta" is the second person masculine singular perfect form of the verb "to know". "Min-ni" is a repetition, meaning "from me, from me". "Shim" means "put" or "place". "Adam" means "humanity" or "a human". "Alei-aretz" means "upon the land". The verse asks a rhetorical question about knowledge and then states that a human was placed upon the land.
[JOB.20.5] For the joyful shout of the wicked is near, and the gladness of the ungodly lasts but a moment. [§]
kee rin-nat resha-eem mee-ka-rov ve-sim-chat cha-nef ad-ei-ra-ga
This verse describes the fleeting joy of the wicked and the ungodly. "Rinnah" refers to a joyful shout or ringing sound. "Reshaim" denotes the wicked. "Mee-karov" means nearby or quickly. "Simchat" is joy or gladness. "Chanef" means ungodly or profane. "Ad-ei-ragea" means until a moment or for a brief time.
[JOB.20.6] If he ascends to the heavens, his stature; and his head will reach to the cloud. [§]
Im-ya'aleh la-shamayim si'o; ve-rosho la-av yagi'a.
This verse discusses the height something will reach. "Im" means "if". "Ya'aleh" means "he will ascend". "La-shamayim" means "to the heavens". "Si'o" refers to his stature or height. "Ve" means "and". "Rosho" means "his head". "La-av" means "to the cloud". "Yagi'a" means "will reach".
[JOB.20.7] It will be rolled away forever, and those who see it will say, "Where is it?" [§]
ke-gel-lo lo le-netzakh yo-ved ro-av yah-meru ai-yo
This verse describes something being rolled away forever, and those who see it asking where it has gone. "Gel-lo" is a command form relating to rolling, and is used here in a causative sense. "Le-netzakh" means forever. "Yo-ved" is a future tense of 'to be lost'. "Ro-av" refers to those who see it. "Yah-meru" means 'they will say'. "Ai-yo" means 'where?'
[JOB.20.8] Like a dream it flies away, and it is not found. And it is like a vision of the night. [§]
kakhalom ya'uf velo yimtza'uhu vydad khezion layla
This verse uses figurative language to describe something fleeting and insubstantial. "Kakhalom" means "like a dream". "Ya'uf" means "to fly away". "Velo yimtza'uhu" means "and not find it". "Vydad" means "like" or "as". "Khezion" means "a vision". "Layla" means "night". The verse speaks of something vanishing like a dream and appearing like a night vision.
[JOB.20.9] The eye has flowed, and you will not add to it, nor will you return it to its place. [§]
ayin shazafattu v'lo tosef v'lo od t'shurennu mekomo.
ayin means 'eye'. shazafattu is a verb meaning 'have flowed' or 'have poured out'. v'lo means 'and not'. tosef means 'you will add' or 'you will increase'. od means 'again' or 'still'. t'shurennu means 'you will return it'. mekomo means 'its place'. This verse speaks of an eye that has flowed and will not add anymore, nor return to its place again.
[JOB.20.10] His sons will favor the poor ones, and his hands will return strength. [§]
ba-nav yiratzu dalim ve-ya-dav tashivnah ono
This verse contains several words requiring literal translation. 'Banim' means 'sons'. 'Yiratzu' means 'they will favor' or 'they will please'. 'Dalim' means 'poor ones'. 'Ve' means 'and'. 'Yadav' means 'his hands'. 'Tashivnah' means 'they will return it'. 'Ono' means 'strength'. The verse describes a situation where the sons of someone will favor the poor, and his hands will return strength.
[JOB.20.11] His bones are full of hay, and with him you will lie down on dust. [§]
atzmotav malo aluma ve'imo al-afar tishkab.
This verse describes the laying down of someone (or something) to rest with dust. 'Atzmotav' means 'his bones'. 'Malo' means 'full of'. 'Aluma' means 'hay' or 'grass'. 'Ve'imo' means 'and with him'. 'Al-afar' means 'on dust'. 'Tishkab' means 'you will lie down' or 'it will lie down'.
[JOB.20.12] If he sweetens evil in his mouth, the Gods will destroy it under his tongue. [§]
Im tamtik be-fee-o ra-ah, yak-hee-den-na ta-khat lesh-o-no.
This verse describes a scenario where someone sweetens evil in their mouth. The verb 'tamtik' means to sweeten. 'Be-fee-o' means 'in his mouth'. 'Ra-ah' means evil. 'Yak-hee-den-na' means he will destroy it. 'Ta-khat lesh-o-no' means under his tongue.
[JOB.20.13] He will pity her and not abandon her, and he will restrain her within his palate. [§]
yakh-mole a-leh-vah v'lo ya-az-veh-nah v'yim-na-eh-nah b'toch khik-kho
This verse describes God's compassion. 'Yakh-mole' means to pity, be compassionate, or spare. 'A-leh-vah' is 'her'. 'V'lo' means 'and not'. 'Ya-az-veh-nah' means 'he will abandon her'. 'V'yim-na-eh-nah' means 'and he will restrain her'. 'B'toch' means 'within' or 'in'. 'Khik-kho' means 'his palate' or 'the roof of his mouth'. Therefore the verse describes God being compassionate towards her, not abandoning her, and restraining her within the roof of his mouth.
[JOB.20.14] Their food within their bowels is overturned, the bitterness of serpents is within them. [§]
lakhmo beme’av nehefak, merorat petanim bekirbo.
This verse uses metaphorical language describing inner turmoil. 'Lakhmo' refers to their food/belly. 'Beme’av' means 'in their bowels.' 'Nehefak' means 'turned over' or 'overthrown.' 'Merorat petanim' means 'the bitterness of serpents.' 'Bekirbo' means 'in their inward parts' or 'within them.' The verse describes a profound internal distress, as if their inner being is violently disrupted and filled with a poisonous bitterness.
[JOB.20.15] Power swallowed it and vomited it up. From its belly, God will inherit it. [§]
khayil ba-la' va-ye-kee-e-nu mee-vit-no yo-ri-she-nu El.
This verse describes a powerful force (khayil) consuming something and then vomiting it up. From its belly, something is inherited by God (El). The 'something' consumed is not specified, but its disposal and the inheritance that follows are the focus. 'Ba-la' means 'swallowed', 'va-ye-kee-e-nu' means 'and he vomited it', 'mee-vit-no' means 'from its belly', 'yo-ri-she-nu' means 'he will inherit it', and 'El' means 'God'.
[JOB.20.16] The head of vipers will be crushed, its tongue will be killed. [§]
rosh petanim yinak tahar'gehu lashon ef'eh
This verse describes a serpent's head being crushed and its tongue being killed. "Rosh" means head. "Petanim" refers to serpents or vipers. "Yinak" means to crush or to be crushed. "Tahar'gehu" means to kill it. "Lashon" means tongue. "Ef'eh" refers to a viper or poisonous snake.
[JOB.20.17] Let not be seen the divisions of rivers of streams of honey and butter. [§]
Al-ye-reh bi-fle-got nah-ha-rei nach-a-lei de-vash ve-chem-ah.
This verse describes a vision or a place where one should not see certain things. "Al-ye-reh" means "let not be seen". "Bi-fle-got" refers to the divisions or channels. "Nah-ha-rei nach-a-lei" means "rivers of streams". "De-vash ve-chem-ah" means "of honey and butter". The verse suggests a place where one shouldn't observe the separations of rivers of streams of honey and butter.
[JOB.20.18] The restoring Yahveh returns toil, and will not wear out. As strength is for its reward, and will not faint. [§]
may-sheev ya-gah-v vuh-lo yeeb-lah; kuh-heel teh-moo-raht-oh vuh-lo ya-ah-los.
This verse describes God’s restorative power. “May-sheev” comes from the root “shuv” meaning to return or restore. “Yahveh” is God’s personal name. “Yaga” means toil or labor. “Yeeblah” means to wear out, to be exhausted. “Kuh-heel” means strength or power. “Teh-moo-raht-oh” means reward or compensation. “Ya-ah-los” means to be idle or faint.
[JOB.20.19] For he crushes the abandoned, seizes their house, and it will not be rebuilt. [§]
ki-ri-tzatz a-zav da-li-im ba-yeet ga-zal ve-lo yi-ve-neh-hu.
This verse describes a powerful person crushing the weak, seizing their homes, and preventing their rebuilding. 'Ki' is 'because' or 'for'. 'Ritzatz' means 'to shatter' or 'to crush'. 'Azav' refers to the abandoned, or the weak. 'Dalim' are the poor or the humble. 'Bayit' means 'house' or 'home'. 'Gazal' means 'to rob' or 'to seize'. 'Ve-lo' means 'and not'. 'Yivenehu' means 'he will build it' (referring to the house).
[JOB.20.20] For he does not know peace within himself, and he will not save his beloved. [§]
kee loh-dah-ah shah-lehv beh-beet-noh bah-hah-moo-doh loh yeh-mah-let.
This verse describes a situation where someone does not know peace within themselves, and cannot save their beloved. 'Kee' means 'because' or 'for'. 'Lo' means 'not'. 'Yadah' means 'to know'. 'Shalev' means 'peace', 'completeness', or 'well-being'. 'Be-bitno' means 'in his belly' or 'within him', often used metaphorically for the inner self. 'Bah-hamoodoh' means 'with his beloved' or 'regarding his cherished one'. 'Yeh-mah-let' means 'he will not save' or 'he cannot deliver'.
[JOB.20.21] There is no survivor to eat it, therefore its goodness will not diminish. [§]
eyn-sarid le'ekhlo al-keh lo-yachil tuvoh
This verse describes a situation where there is no survivor to consume something, therefore its goodness will not diminish. "eyn" means 'there is not'. "sarid" means 'survivor'. "le'ekhlo" means 'to eat it'. "al-keh" means 'upon it'. "lo-yachil" means 'will not diminish'. "tuvoh" means 'its goodness'.
[JOB.20.22] When the completion of his desire arrives to him, every hand of a worker will benefit him. [§]
bim’lo’t sif’qo ye’tser lo; kol-yad ‘amel t’vo’ennu.
This verse describes a situation where someone’s desire is fulfilled through the work of skilled hands. ‘Bim’lo’t’ means ‘in the fullness of,’ or ‘when completed.’ ‘Sif’qo’ refers to a desire or longing. ‘Ye’tser’ means to form or to create, in this context, to fulfill. ‘Lo’ means ‘to him/her.’ ‘Kol yad’ is ‘every hand’ and ‘amel’ means ‘worker’ or ‘skilled labor.’ ‘T’vo’ennu’ means ‘will come to him/her’ or ‘will benefit him/her.’
[JOB.20.23] May there be fullness in his belly, he will send burning anger upon him, and Yahveh will rain upon them with their harvest. [§]
yehi le-ma-leh bi-ten-o ye-sha-lach bo charon apo ve-yam-teir a-lei-mo bil-chu-mo
This verse describes God’s response to Reuben’s impulsive act. ‘Yehi’ means ‘let it be’ or ‘may it be’. ‘Le-ma-leh’ refers to a full stomach. ‘Bi-ten-o’ means ‘in his belly’. ‘Ye-sha-lach’ means ‘he will send’. ‘Charon apo’ means ‘burning anger’. ‘Ve-yam-teir’ means ‘and he will rain’. ‘A-lei-mo’ means ‘upon them’. ‘Bil-chu-mo’ means ‘with their grain’ or ‘with their harvest’.
[JOB.20.24] He will flee from an iron weapon; a bronze bow will replace it. [§]
yiv-rach mee-neh-shek bar-zel, tach-leh-feh-hoo keshet ne-choo-shah.
This verse describes a fleeing from an iron weapon and its replacement with a bronze bow. 'Yivrach' means 'he will flee'. 'Mine-shek' means 'from a weapon'. 'Barzel' means 'iron'. 'Tach-leh-feh-hoo' means 'it will replace him/it'. 'Keshet' means 'bow'. 'Ne-choo-shah' means 'bronze'.
[JOB.20.25] He drew forth and went out from Gebah, and a flash came from Maror. Yahveh will walk upon them, the Emim. [§]
shalaf vayetzei migevah uvarak mimroratoo Yahveh yahlokh alav emim.
This verse describes a drawing out, a going forth from Gebah, and a flash from Maror. Yahveh will walk upon them, the Emim. 'Gebah' and 'Maror' are place names. 'Emim' refers to a people or nation. The verb 'yahlokh' means to walk, but in this context conveys a sense of overpowering or subjugating.
[JOB.20.26] All darkness is hidden to his stores, a fire will consume it, a fire not blown. A remnant will be afraid in his dwelling. [§]
kal-khoshek ta-moon li-tz-poon-av te-akh-leh-hoo esh lo-noo-fakh ye-rah sarid be-ah-hole-ho.
This verse describes a consuming fire that destroys darkness and what remains in a tent or dwelling. The words are highly poetic and metaphorical, suggesting a complete destruction. "Kal" means 'all' or 'whole'. "Khoshek" means 'darkness'. "Tamun" means 'hidden' or 'stored'. "Litzpoonav" means 'to his hidden places' or 'to his stores'. "Teakhlehhoo" means 'will consume it'. "Esh" means 'fire'. "Lo-noofakh" means 'not blown' or 'not kindled by blowing'. "Yerash" means 'to fear' or 'to be afraid'. "Sarid" means 'a remnant' or 'what remains'. "Be-aholeho" means 'in his tent' or 'in his dwelling'.
[JOB.20.27] Let the heavens reveal his iniquity, and let the earth rise up for him. [§]
yeh-gal-loo sha-ma-yim ah-von-o ve-eh-rets meet-ko-mah-mah lo
This verse describes the heavens revealing iniquity and the earth rising up for Him. ‘Yegaloo’ means ‘let them reveal’. ‘Shamayim’ refers to the heavens. ‘Avono’ means ‘his iniquity’. ‘Ve’ means ‘and’. ‘Erets’ means ‘earth’. ‘Meetkomamah’ means ‘rising up’ or ‘stirring’. ‘Lo’ means ‘for him’ or ‘to him’.
[JOB.20.28] His storehouse reveals his harvest, stored in the day of his wrath. [§]
yiggel yevul beitoh niggarot beyom apo
This verse describes the abundance of a household’s harvest being stored away on a day of wrath. ‘Yiggel’ means ‘his storehouse’. ‘Yevul’ means ‘harvest’. ‘Beitoh’ means ‘his house’. ‘Niggarot’ means ‘are stored’. ‘Beyom’ means ‘in day’. ‘Apo’ means ‘his wrath’.
[JOB.20.29] This is the portion of a wicked person from the Gods, and the inheritance of what he says is from God. [§]
zeh | chelek-adam rashah me'eloheem ve'nachalat imro me'el.
This verse describes the portion and inheritance of a wicked person. 'Zeh' means 'this'. 'Chelek' means 'portion'. 'Adam' means 'man' or 'humankind'. 'Rashah' means 'wicked'. 'Me'eloheem' means 'from the Gods'. 'Ve'nachalat' means 'and the inheritance'. 'Imro' means 'of his saying' or 'of what he says'. 'Me'el' means 'from God'.
JOB.21
[JOB.21.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.21.2] Hear, hearing my words, and let this be your consolations. [§]
shih-meh-oo sha-moh-ah mil-lah-tee v'teh-hee-zot tan-khu-mo-teh-khem
This verse contains imperatives and a future tense verb. 'Shimeu' is an imperative plural meaning 'hear'. 'Shamua' is a noun meaning 'hearing'. 'Milati' means 'my words'. 'V'tehi' means 'and it will be'. 'Zot' means 'this'. 'Tanchumoteichem' means 'your consolations'.
[JOB.21.3] Lift me up, and I will speak, and after my speaking, you will mock. [§]
sa'uni ve'anochi adaber ve'achar dabri tal'ig
This verse consists of several parts. "Sa'uni" is a command form relating to lifting or carrying. "Ve'anochi" means "and I". "Adaber" means "I will speak". "Ve'achar" means "and after". "Dabri" means "my speaking". "Tal'ig" means "you will mock". The verse describes a scenario where someone is lifted up, then speaks, and then is mocked for their words.
[JOB.21.4] Am I speaking to man? And if so, why would my Lord not restrain my spirit? [§]
Ha'anoki le'adam sichi ve'im madua lo tiksar ruhi.
This verse is from Numbers 24:2. 'Ha'anoki' means 'Am I?'. 'Le'adam' means 'to man'. 'Sichi' means 'my speech/discourse'. 'Ve'im' means 'and if'. 'Madua' means 'why'. 'Lo tiksar' means 'will not restrain'. 'Ruhi' means 'my spirit'. The verse is a rhetorical question, questioning whether God speaks to humans, and if not, why would God not restrain his spirit.
[JOB.21.5] Turn to me and be silent, and place a hand upon your mouth. [§]
p'nu-eilai v'hashammu v'simu yad al peh
This verse contains a command given to unnamed individuals. 'P'nu' means 'turn' or 'direct yourselves'. 'Eilai' means 'to me'. 'V'hashammu' means 'and be silent'. 'V'simu' means 'and place'. 'Yad' means 'hand'. 'Al' means 'upon'. 'Peh' means 'mouth'. Therefore, the verse is a direct command to turn to someone and place a hand over one's mouth.
[JOB.21.6] And if I remember, and I am afraid, and a trembling seizes my flesh. [§]
ve-im-zacharti ve-nivhalti ve-achaz be-sar-i pal-atzut.
This verse describes a reaction of fear and trembling. 'Zacharti' means 'I remember'. 'Nivhalti' means 'I am afraid' or 'I tremble'. 'Achaz' means 'to grasp' or 'to seize'. 'Be-sar-i' means 'in my flesh'. 'Pal-atzut' is a more difficult word, but it refers to trembling or quivering; a weakness of the flesh.
[JOB.21.7] Why do the wicked live? They increase, and also prevail in strength. [§]
maddua resha'im yichyu utku gam-gavru chail.
This verse asks a rhetorical question about the prosperity of the wicked. "Maddua" means "why". "Resha'im" means "the wicked". "Yichyu" means "they live". "Utku" means "they grow" or "they increase". "Gam-gavru" means "also become strong" or "also prevail". "Chail" means "strength" or "power". The verse is essentially asking why the wicked live, grow, and become strong.
[JOB.21.8] Their offspring are present before them, with them, and their descendants are before their eyes. [§]
zar’am nachon lif’nehem imam ve’tse’etza’ehem le’einehem.
This verse describes offspring being present before their parents. 'zar’am' means 'their seed' or 'their offspring'. 'nachon' means 'prepared' or 'ready' but in this context means 'present'. 'lif’nehem' means 'before them'. 'imam' means 'with them'. 've’tse’etza’ehem' means 'and their offspring'. 'le’einehem' means 'before their eyes'.
[JOB.21.9] Peace is in their houses, away from fear, and the rod of God is not upon them. [§]
ba-teh-ehm sha-lom mee-pah-chad ve-lo sheh-vet el-oh-ah ah-leh-hem
This verse describes a state of peace and security. "Batehem" refers to their houses. "Shalom" means peace. "Mipachad" means from fear. "Ve-lo" means and not. "Shevet" means rod or staff, representing authority or discipline. "Eloha" is a singular form of Gods, here functioning as God. "Alehem" means upon them.
[JOB.21.10] His bull is strong, and it will not be unproductive. His cow bears young, and does not miscarry. [§]
shor-o iv-bar v’lo yag-eel t’fal-let pa-ra-to v’lo t’sha-kel
This verse uses metaphorical language referencing bulls and cows to describe the prosperity of a nation. 'Shor' means bull, and 'parah' means cow. 'Ivar' means strong or powerful, and implies a bull in its prime. 'Yag’il' refers to a young bull that is not yet able to work, or in other words, is not yet fruitful. 'T’falet' means to bear young or give birth, and refers to the cow. 'T’shakel' means to miscarry or fail to bear fruit.
[JOB.21.11] They will send away their mourning like sheep, and their children will dance. [§]
yishallchu katzon avileyhem v'yaldeihem yerakkedun
This verse describes a reaction to a great victory or deliverance. "yishallchu" means "they will send". " Katzon" means "like sheep". "avileyhem" means "their mourning". "v'yaldeihem" means "and their children". "yerakkedun" means "they will dance". Thus the verse speaks of sending away mourning like sheep and children dancing.
[JOB.21.12] Carry the shoulder box and the harp, and rejoice to the sound of the pipe. [§]
yis'u k'tof v'kinor v'yism'chu l'kol ugav
This verse describes people carrying a shoulder box (likely a timbrel or frame drum) and a harp, and rejoicing to the sound of the ugav (pipe or flute). The verbs are in the imperative mood, indicating a command or invitation to action.
[JOB.21.13] They will grow old in prosperity, and in a moment they will be terrified in the underworld. [§]
ye-va-lu v'tov ye-mei-hem u've-re-ga sh'ol ye-cha-tu
This verse describes the fate of the wicked. 'Yevalu' means 'they will be wasted' or 'they will grow old.' 'Batov' means 'in goodness' or 'with prosperity.' 'Yemeihem' means 'their days.' 'U've-rega' means 'and in a moment.' 'Sh'ol' refers to the underworld or the grave. 'Yechatu' means 'they will be terrified' or 'they will be struck with fear'.
[JOB.21.14] And they said to God, "Turn from us, for we do not desire knowledge of your ways." [§]
vayomru lael sur mimenu vedeat derechecha lo chafatznu
This verse consists of several parts. 'Vayomru' means 'and they said'. 'Lael' means 'to God'. 'Sur mimenu' means 'turn from us'. 'Vedeat derechecha' means 'and knowledge of your ways'. 'Lo chafatznu' means 'we do not desire'. Thus, the verse is a statement by a group of people asking God to turn away from them, as they do not want to know his ways.
[JOB.21.15] What is the benefit of serving the One of the Mountain, and what profit is there in approaching him? [§]
mah-shad-dai ki-na-av-deh-nu oo mah no-eel ki-neef-ga-beh-vo
This verse asks what benefit is gained by serving ‘Shaddai’ and what profit comes from approaching him. ‘Shaddai’ is often translated as ‘Almighty God’, but a more literal translation based on the root meaning is ‘The One of the Mountain’. ‘Na’avdeh’ means ‘we serve’. ‘No’eel’ means ‘we profit’ or ‘we gain benefit’. ‘Nifga’ means ‘we encounter’ or ‘we approach’.
[JOB.21.16] Indeed, their goodness is not in their hand. The counsel of the wicked ones is far from me. [§]
hen lo beyadam tuvam, atsat resha'im rachakah meni.
This verse consists of several words. 'Hen' is an interjection often translated as 'behold' or 'indeed'. 'Lo' means 'not'. 'Beyadam' means 'in their hand'. 'Tuvam' means 'their goodness'. 'Atzat' means 'the counsel of'. 'Resha'im' means 'the wicked ones'. 'Rachakah' means 'is far'. 'Meni' means 'from me'.
[JOB.21.17] How many lights of the wicked will be extinguished, and destruction will come upon them? Portions will be allotted in his anger. [§]
kamah ner resha'im yid'akh veyavo alemo eydam chavalin yechallek be'apo
This verse describes the fate of the wicked. "kamah" means how many or how much. "ner" means lamp or light. "resha'im" means the wicked. "yid'akh" means will be extinguished. "veyavo" means and will come. "aleimo" means upon them. "eydam" means vapor or steam, often understood as destruction. "chavalin" means ropes or cords, but metaphorically can mean portions or allotments. "yechallek" means will divide or allot. "be'apo" means in his anger.
[JOB.21.18] Let them be as writing before the wind, and as chaff stolen by the storm. [§]
yih-yu k'-teh-ven lee-peh-nee-roo-ach oo-k'-motz geh-nah-vah-too soo-fah
This verse uses imagery of writing and chaff being blown away. 'Yih-yu' means 'let them be'. 'K'-teh-ven' means 'as writing'. 'Lee-peh-nee-roo-ach' means 'before the wind'. 'Oo-k'-motz' means 'and as chaff'. 'Geh-nah-vah-too' means 'stolen by'. 'Soo-fah' means 'a storm'. The verse describes something being made as though it were writing before the wind, or as chaff stolen by a storm.
[JOB.21.19] The God will guard his sons, him. He will repay to him, and he will know. [§]
Eloah yitzpon-levanav ono, yeshalem elav veyeda.
Eloah is a less common form of Elohim, generally meaning 'God'. 'Yitzpon' means 'he will guard' or 'he will protect'. 'Levanav' means 'his sons'. 'Ono' is a pronoun meaning 'him'. 'Yeshalem' means 'he will repay'. 'Elav' means 'to him'. 'Veyeda' means 'and he will know'.
[JOB.21.20] May their eyes see as it is, and from the heat of the Almighty, it will drink. [§]
yir'u einav kido u'mechamot Shaddai yishte
This verse describes a vision. 'Yir'u' means 'may they see.' 'Einav' means 'His eyes.' 'Kido' is a form of 'kid,' meaning 'like.' 'U'mechamot' means 'and from the heat of.' 'Shaddai' is a name of God, often translated as 'the Almighty.' 'Yishte' means 'he will drink,' or 'it will drink.'
[JOB.21.21] For what is his desire in his house after him, and the number of his new things were counted? [§]
kee mah-hef-tsoh beh-bee-toh ah-char-ahv, oo-mis-par khoh-dah-shahv hoo-tsah-tsu.
This verse uses several terms. "Kee" means "for" or "because". "Mah" means "what". "Hef-tsoh" means "desire" or "pleasure". "Beh-bee-toh" means "in his house". "Ah-char-ahv" means "after him". "Oo" means "and". "Mis-par" means "number". "Koh-dah-shahv" means "new things" or "gifts". "Hoo-tsah-tsu" means "were marked off" or "were counted". The verse describes what is desired in his house after him, and the counting of new things.
[JOB.21.22] Will the God teach knowledge, and will He, being on high, judge? [§]
Ha-el ye-lam-ed-da-at ve-hu ra-mim yish-poat.
This verse poses a rhetorical question. "Ha-el" means "The God". "ye-lam-ed" means "will teach". "da-at" means "knowledge". "ve-hu" means "and He". "ra-mim" means "on high" or "exalted". "yish-poat" means "will judge". The verse questions whether the God will teach knowledge and whether He, being exalted, will judge.
[JOB.21.23] This one will die in essence of foolishness, all of him tranquil and peaceful. [§]
zeh yamut be’etzem tummo, kullo sh’alanan v’shaleiv.
This verse describes the death of a foolish person. 'Zeh' means 'this'. 'Yamut' means 'will die'. 'Be’etzem' means 'in essence' or 'at its core'. 'Tummo' means 'foolishness' or 'simplicity'. 'Kullo' means 'all of him'. 'Sh’alanan' means 'tranquil' or 'at ease'. 'V’shaleiv' means 'and peaceful'. The verse is describing someone who dies in their foolishness, with all of them being tranquil and peaceful.
[JOB.21.24] Its inward parts are full of fat, and the marrow of its bones is watered. [§]
a-tee-nahv me-loh hoo-lahv oo-moh-hah atz-moh-tahv yeh-shoo-keh.
This verse describes the physical characteristics of the behemoth, a creature mentioned in the Book of Job. ‘a-tee-nahv’ refers to its veins or inward parts. ‘me-loh’ means ‘full of’. ‘hoo-lahv’ is ‘fat’ or ‘marrow’. ‘oo’ is ‘and’. ‘moh-hah’ is ‘brain’ or ‘marrow’. ‘atz-moh-tahv’ is ‘bones’. ‘yeh-shoo-keh’ means ‘is watered’ or ‘is drenched’.
[JOB.21.25] And this one will die in a bitter soul, and will not eat of the good. [§]
ve-zeh yamut be-nefesh marah ve-lo-ekhal ba-tovah
This verse describes a person who will die in a bitter soul and not eat of the good things. 'Ve-zeh' means 'and this one'. 'Yamut' means 'will die'. 'Be-nefesh' means 'in soul'. 'Marah' means 'bitter'. 'Ve-lo' means 'and not'. 'Ekhal' means 'I will eat'. 'Ba-tovah' means 'in goodness' or 'of the good'.
[JOB.21.26] Together upon dust they will lie down, and the maggot will cover them. [§]
ya-khat al-a-far yish-ka-vu ve-ri-mah te-ka-seh a-lei-hem
This verse describes a state of death and decay. "Yakhat" means together. "Al-afar" means upon dust or earth. "Yishkavu" means they will lie down. "Ve-rimmah" means and the maggot. "Tekasseh" means will cover. "Aleiem" means upon them.
[JOB.21.27] Indeed, I know your thoughts, and plots against me you will desire. [§]
hen ya-da-ti mach-shə-vo-te-chem u-mə-zim-mot ‘a-lai tach-mō-su.
This verse consists of several parts. "hen" signifies 'indeed' or 'surely'. "ya-da-ti" is the first person singular perfect form of the verb 'to know'. "mach-shə-vo-te-chem" is a plural construct, literally meaning 'your thoughts'. "u-mə-zim-mot" means 'and plots'. "‘a-lai" means 'against me'. "tach-mō-su" is a second person plural future verb meaning 'you will desire' or 'you will covet'.
[JOB.21.28] Indeed, you will say, "Where is the dwelling of the generous, and where are the dwellings of the wicked?" [§]
kee to-am-roo ayeh bayt-nadiv ve-ayeh ohel mish-keh-not resha-eem.
This verse asks a rhetorical question about the location of the dwelling of the generous and the tent of the wicked. "Kee" means "for" or "indeed". "Toamru" means "you say". "Ayeh" means "where". "Bayt" means "house" or "dwelling". "Nadiv" means "generous" or "noble". "Ve" means "and". "Ohel" means "tent". "Mishkenot" means "dwellings". "Reshaeem" means "the wicked".
[JOB.21.29] Have you not asked the travelers, and will you not recognize their signs? [§]
Ha-lo sh'alteem ovrei darech ve-ototam lo tenakeru?
This verse comes from Numbers 9:8. 'Ha-lo' is a rhetorical question meaning 'Have...not?' or 'Surely...not?'. 'Sh'alteem' means 'you asked'. 'Ovrei darech' means 'travelers of the road', or simply 'travelers'. 'Ve' means 'and'. 'Ototam' means 'their signs'. 'Lo tenakeru' means 'you will not recognize'. Together, it asks if people have asked travelers, and if they did not recognize their signs.
[JOB.21.30] For to the day of Yahveh, evil will be darkened; to the day of transgressions, they will be carried away. [§]
kee leyohm aide yechasek ra; leyohm avrot yuvlu.
This verse contains the name 'yohm' which is a variant spelling of 'yevah' (YHVH). 'Aide' refers to a time of witnessing or testimony. 'Yechasek' means to be darkened or concealed. 'Ra' means evil or wickedness. 'Avrot' means transgressions or iniquities. 'Yuvlu' means to be brought or carried away.
[JOB.21.31] Who can declare to Yahveh His ways, and He has made them? Who will repay to Him? [§]
mee-yah-geed al-pah-nav dar-khoh veh-hoo-ah-ah-sah mee yish-ah-lem-loh
This verse asks a rhetorical question about who can declare the ways of Yahveh and who can repay Him. 'mee' means 'who'. 'yah-geed' means 'declare'. 'al-pah-nav' means 'upon His face' which in this context means 'to Him'. 'dar-khoh' means 'His way/path'. 'veh-hoo-ah-ah-sah' means 'and He has made'. 'mee yish-ah-lem-loh' means 'who will repay to Him'.
[JOB.21.32] And he goes to the graves of Yuval, and upon the threshing floor he will be vigilant. [§]
veh-hoo lee-kvah-rot yoo-val ve-al ga-deesh yish-kod.
This verse describes a scene of mourning and hardship. 'Veh-hoo' means 'and he'. 'Lee-kvah-rot' means 'to graves'. 'Yoo-val' is a proper noun, a name, likely referring to a place or person. 'Ve-al' means 'and upon'. 'Ga-deesh' refers to a threshing floor, a place where grain is processed. 'Yish-kod' means 'he will watch' or 'he will be vigilant'. The verse implies someone is grieving at graves and diligently working at the threshing floor, possibly in a state of distress or sorrow.
[JOB.21.33] His strengths are the turbulences of a valley, and after him all mankind will seek. Before him there is no number. [§]
ma-teq-oo-lo rig-vay na-chal ve-a-char-av kol-a-dam yim-shoch u-le-fan-av ein mis-par
This verse describes a blessing or an attractive quality associated with a person or concept. "Rigvey nachal" literally means 'strengths of a stream' or 'turbulences of a valley' implying abundant resources. People will seek this thing, and there is no number to those who come before it; implying a multitude or a long history.
[JOB.21.34] And how do you comfort me with vanity, and your answers remain above? [§]
ve-eikh tenachamuni havel, utshuvotekhem nish’ar-ma’al.
This verse consists of several parts. "ve-eikh" means "and how". "tenachamuni" is a verb meaning "you comfort me". "havel" means "vanity" or "breath", often used metaphorically to indicate something fleeting and meaningless. "utshuvotekhem" means "and your returns" or "and your answers". "nish’ar-ma’al" means "remains above" or "is left over". The verse appears to be rhetorical, questioning how someone can offer comfort when their responses are meaningless or insufficient.
JOB.22
[JOB.22.1] And Eliphaz the Temanite responded, and he said. [§]
Va-yaan Eliphaz ha-Temani va-yomar.
This verse introduces a speech by Eliphaz the Temanite. 'Va-yaan' means 'and answered'. 'Eliphaz' is a proper name. 'ha-Temani' means 'the Temanite', indicating origin or association. 'va-yomar' means 'and he said'.
[JOB.22.2] Does the God risk a person, because the God dwells with the intelligent? [§]
Ha-el yis-kan-gever ki yis-kon aley-mo maskil.
This verse discusses whether God risks a person, because God dwells with the intelligent. 'Ha-el' is 'the God'. 'Yis-kan' means 'to risk' or 'to endanger'. 'Gever' means 'man' or 'person'. 'Ki' means 'because'. 'Yis-kon' means 'to dwell'. 'Aley-mo' means 'upon them'. 'Maskil' means 'intelligent' or 'one who understands'.
[JOB.22.3] Is the desire of the Gods that you be righteous, and if payment, that you set straight your ways? [§]
ha-hefetz le-Shaddai ki titzdak ve-im-betza ki tatem derakecha.
This verse poses a rhetorical question regarding the desire of Shaddai. 'Ha-hefetz' means 'is the desire'. 'Le-Shaddai' means 'to Shaddai'. 'Ki titzdak' means 'that you be righteous'. 'Ve-im-betza' means 'and if payment'. 'Ki tatem derakecha' means 'that you set straight your ways'. The verse explores whether righteousness is desired by Shaddai, or whether satisfying divine demands through actions and corrected behavior is what matters.
[JOB.22.4] Will your fear prove you? Yahveh will come with you in judgment. [§]
ha-mee-rah-teh-kah yo-chee-heh-kah ya-vo eh-meh-kah bah-meesh-paht
This verse is a rhetorical question and a statement. 'ha-mee-rah-teh-kah' is a question particle followed by 'your fear', meaning 'Is your fear...?' 'yo-chee-heh-kah' is a verb meaning 'to prove, to testify' with a suffix meaning 'it will prove you'. 'ya-vo' means 'it will come'. 'eh-meh-kah' means 'with you'. 'bah-meesh-paht' means 'in judgment'. The entire verse implies that a person's fear will demonstrate their true nature, and Yahveh will come with them in judgment.
[JOB.22.5] Is your evil not great, and are there no limits to your transgressions? [§]
Ha-lo ra-atcha ra-bah ve-ain-kets la-a-vo-note-cha.
This verse is a rhetorical question and accusation. "Ha-lo" is a particle indicating a question expecting a 'no' answer, similar to 'Is it not...?'. "Ra-atcha" means 'your evil'. "Ra-bah" means 'great' or 'many'. "Ve" means 'and'. "Ain-kets" means 'no end'. "La-a-vo-note-cha" means 'to your transgressions'. The overall meaning is questioning if the person's evil is not great and if their transgressions do not have no end.
[JOB.22.6] Because your brother schemes against you for no reason, you strip the naked of their garments. [§]
kee-takh-bowl akh-ekha khi-nahm oo-vig-deh-ee ah-roo-meem taf-sheet
This verse describes a situation where a brother schemes against another for no reason and strips them of their clothes. "Takhbol" means to scheme or plot. "Akh" means brother. "Khi-nahm" means for no reason or gratuitously. "Bigdeh" means clothes or garments. "Aroomeem" means naked or unclothed. "Tafsheet" means you strip or undress.
[JOB.22.7] Not waters will you give to the weary, and from the hungry you will hold back bread. [§]
lo-mayim ayef tashkeh u-meraeiv timna-lacham
This verse consists of several words. 'lo' means 'not'. 'mayim' means 'waters'. 'ayef' means 'weary'. 'tashkeh' is a verb meaning 'you will give to drink'. 'u' is 'and'. 'meraeiv' means 'hungry'. 'timna' is a verb meaning 'you will hold back'. 'lacham' means 'bread'. Thus, the verse describes a withholding of basic necessities from someone.
[JOB.22.8] And a person with strength for himself is the land, and one with a lifted face will dwell in it. [§]
ve-ish zerua lo ha-aretz u-nesu panim yishev bah.
This verse discusses a person's capability to cultivate the land and their demeanor while doing so. 'Ish' means 'man' or 'person'. 'Zerua' refers to an arm, symbolizing strength or capability. 'Lo' means 'to him' or 'for him'. 'Ha-aretz' is 'the land'. 'U-nesu panim' means 'and lifted face', implying a noble or confident demeanor. 'Yishev bah' means 'will dwell in it'.
[JOB.22.9] Widows you have sent away with nothing, and the strength of orphans will be crushed. [§]
almanot shilachta reikam uzeruot yetomim yeduka
almanot - widows (plural). shilachta - you have sent. reikam - empty, in vain. uzeruot - arms, strength. yetomim - orphans (plural). yeduka - will be crushed, will be oppressed.
[JOB.22.10] Therefore, snares are around you and terror will strike you suddenly. [§]
al-ken sevee-votee-kha pa-kheem vee-vah-hel-kha pa-khad pit-ohm
This verse uses several key terms. "al-ken" means "therefore". "sevee-votee-kha" is a plural construct meaning "around you". "pa-kheem" means "snares". "vee-vah-hel-kha" means "and will strike you with terror". "pa-khad" means "terror". "pit-ohm" means "suddenly". The verse is a statement of consequence, indicating that because of something, snares surround the addressee and sudden terror will strike them.
[JOB.22.11] Or darkness you will not see, and an abundance of waters will cover you. [§]
o-choshek lo-tireh ve-shif'at-mayim te-kasseka
This verse consists of several components. 'o' means 'or'. 'choshek' means 'darkness'. 'lo' is a negative particle, meaning 'not'. 'tireh' is a verb meaning 'you will see'. 've' means 'and'. 'shif'at' means 'abundance of'. 'mayim' means 'waters'. 'te-kasseka' is a verb meaning 'it will cover you'. The verse expresses a consequence or a threat.
[JOB.22.12] Is it not God who is high above the heavens, and do you not see the tops of the stars, because they are elevated? [§]
Ha-lo Eloah gobah shamayim ure'eh rosh kokhavim ki-ramu.
This verse asks a rhetorical question, asserting the height of God and the visibility of the stars. 'Ha-lo' is an interrogative particle meaning 'is it not?' or 'surely'. 'Eloah' is a singular form of God. 'Gubah' means high or elevated. 'Shamayim' means heavens or skies. 'Ure'eh' is a form of the verb 'to see'. 'Rosh' means head or top. 'Kokhavim' means stars. 'Ki-ramu' means 'because they are high' or 'indeed they are elevated'.
[JOB.22.13] And you will say, what does God know beyond thick darkness? Will He judge? [§]
ve'amarta mah-yada el haba'ad arafel yishpot
This verse asks a rhetorical question about God’s knowledge. ‘Ve’amarta’ means ‘and you will say’. ‘Mah’ means ‘what’. ‘Yada’ means ‘to know’. ‘El’ means ‘God’. ‘Haba’ad’ means ‘beyond’ or ‘apart from’. ‘Arafel’ means ‘thick darkness’ or ‘clouds’. ‘Yishpot’ means ‘He will judge’.
[JOB.22.14] Clouds are a covering to him, and he will not be seen. The circle of the heavens will walk. [§]
Ahvim sether-lo ve-lo yireh ve-hoog shamayim yithalech.
“Ahvim” means clouds. “Sether” means covering or concealment. “Lo” means to him, or his. “Ve” means and. “Yireh” means he will see. “hoog” means a circle. “shamayim” means heavens. “yithalech” means he will walk.
[JOB.22.15] You will keep the eternal way, which the walkers of wickedness trod. [§]
ha'orech olam tishmor asher darku metei-aven
This verse contains several key words. "ha'orech" refers to a way or path. "olam" means forever or eternity. "tishmor" is a verb meaning you will keep or guard. "asher" is a relative pronoun meaning which or that. "darku" means they walked, or their way. "metei-aven" refers to those who practice iniquity or wickedness.
[JOB.22.16] Which was established before its time, their foundation was poured before the river flowed. [§]
a-sher-kum-too ve-lo-et na-har yoo-tzak yes-o-dam
This verse describes a foundation that was poured before its proper time. 'a-sher' means 'which' or 'that'. 'kum-too' comes from the root meaning 'to rise up' or 'be established,' implying 'established prematurely'. 've-lo-et' means 'and not the time'. 'na-har' is literally 'river' but in this context means 'time'. 'yoo-tzak' means 'was poured'. 'yes-o-dam' means 'their foundation'.
[JOB.22.17] Those who say to God, "Turn away from us," and what will the God of the Mountain do to them? [§]
ha-om-rim la-el sur mi-men-nu u-mah yif-al sha-dai la-mo
This verse contains several names for God. "El" means God. "Shaddai" is often translated as Almighty God, but literally means the 'God of the Mountain'. The verse is a rhetorical question posed by those who doubt God's power, asking what 'Shaddai' will do to them if they turn away from 'El'. The verb 'sur' means to turn away or depart. 'La-mo' means to them.
[JOB.22.18] And he filled their homes with good, and the counsel of the wicked is distant from me. [§]
ve-hu mila batehem tov va-atzat resha'im rachakah meni.
This verse describes God filling homes with goodness and keeping the counsel of the wicked far away. 've-hu' means 'and he'. 'mila' means 'he filled'. 'batehem' means 'their homes'. 'tov' means 'good'. 'va-atzat' means 'and the counsel'. 'resha'im' means 'the wicked'. 'rachakah' means 'is distant'. 'meni' means 'from me'.
[JOB.22.19] Let the righteous ones see and rejoice, and let the pure ones mock them. [§]
yir'u tsaddiqim v'yismachu v'naqi yil'ag-lamo.
This verse contains several words that require literal translation. "Yir'u" comes from the root "ra'ah" meaning to see, but in this context means "let them see". "Tsaddiqim" is the plural form of "tsaddiq", meaning righteous ones. "V'yismachu" means "and let them rejoice". "V'naqi" means "and the pure ones". "Yil'ag" means "let them mock". "Lamo" means "to them". Therefore, the verse is an imperative, calling for righteous and pure ones to see and rejoice, and to mock others.
[JOB.22.20] If not our rising is finished, then the remainder will be devoured by fire. [§]
im-lo nichchad qiman-u ve-yitram achlah esh
This verse uses several key terms. 'im-lo' means 'if not'. 'nichchad' means 'to finish, complete, or end'. 'qiman-u' is a possessive form referring to 'our rising' or 'our standing'. 've-yitram' means 'and the remainder'. 'achlah' means 'consumed' or 'devoured'. 'esh' means 'fire'. The verse is a conditional statement about what will happen if a certain action (our rising, standing) is not completed; the remainder will be consumed by fire.
[JOB.22.21] Be agreeable with him, and repay good produce with them. [§]
has-ken-na im-o u-shlem ba-hem te-vo-at-cha to-vah
This verse contains several words that require literal translation. "has-ken-na" means "be agreeable". "im-o" means "with him". "u-shlem" means "and repay". "ba-hem" means "in them" or "with them". "te-vo-at-cha" means "your produce". "to-vah" means "good". The verse is a request for agreement and a promise of good produce in return.
[JOB.22.22] Indeed, take instruction from his mouth, and place his words in your heart. [§]
kah-nah mee-pee-oo toh-rah veh-seem em-ah-rah-yoo bee-lev-ahv-keh-cha
This verse contains a series of commands. "Kah-nah" is an intensifier, often translated as 'please' or 'indeed'. "Mee-pee-oo" means 'from his mouth'. "Toh-rah" refers to instruction or teaching. "Veh-seem" means 'and place' or 'and put'. "Em-ah-rah-yoo" means 'his words'. "Bee-lev-ahv-keh-cha" means 'in your heart'. The verse is directed towards 'you' (singular, masculine).
[JOB.22.23] If you return even to the Almighty, it will be built. You distance iniquity from your tent. [§]
im-tashuv ad-shaddai tibaneh, tarhik avolah me'ohelechah.
This verse contains several names and words that require literal translation. "Im" means "if". "Tashuv" means "you return". "Ad" means "until" or "even to". "Shaddai" is a name of God, meaning "the Almighty". "Tibaneh" means "you will build" or "it will be built". "Tarhik" means "you remove" or "you distance". "Avolah" means "iniquity". "Me'ohelechah" means "from your tent". The verse is a conditional statement promising restoration upon repentance and removal of sin.
[JOB.22.24] And it shall be set upon dust in a fortress, and upon a rock of streams, gold. [§]
ve-sheet-al-afar ba-tzer u-ve-tzoor ne-cha-lim o-feer
This verse describes setting something upon dust in a fortress, and upon a rock of streams, gold. The words 'sheet' and 'tzoor' can both indicate a foundation or setting. 'Ne-cha-lim' is streams or rivers, and 'o-feer' is gold.
[JOB.22.25] And it will be that the All-Powerful God is in your distresses, and abundance of silver is to you. [§]
vehaya shaddai betzarekha vekesef to’afot lach.
This verse contains several names and words with specific meanings. 'Vehaya' means 'and it will be'. 'Shaddai' is a name of God, often associated with power and omnipotence. 'Betzarekha' translates to 'in your distresses'. 'Vekesef' means 'and silver'. 'To’afot' refers to abundance or treasures. 'Lach' means 'to you'. Therefore, the verse promises divine aid and wealth in times of hardship.
[JOB.22.26] For then you will delight upon the Breasts, and you will lift up your face to the Gods. [§]
kee-ahz al-shah-dai tee-teh-ah-nahg veh-tee-sah eh-loh-hah pah-neh-kah
This verse contains several names and concepts. 'kee-ahz' means 'for then' or 'because'. 'al' means 'upon' or 'over'. 'Shahdai' is derived from 'shad', meaning breast, and is translated as 'the Breasts' but often understood as 'the Almighty'. 'tee-teh-ah-nahg' means 'you will delight'. 'veh' means 'and'. 'tee-sah' means 'you will lift up'. 'eh-loh-hah' is 'the Gods'. 'pah-neh-kah' means 'your face'.
[JOB.22.27] You will pray to him, and he will hear you, and you will fulfill your vows. [§]
ta'atir elav veyishma'ekha u'nedareykha tishalem.
This verse contains several key terms. "ta'atir" means "you will pray". "elav" means "to him". "veyishma'ekha" means "and he will hear you". "u'nedareykha" means "and your vows". "tishalem" means "you will pay". The verse is a conditional statement promising that if one prays to God, God will hear them, and their vows will be fulfilled.
[JOB.22.28] And you will decree a saying, and it will arise for you, and upon your ways light will shine. [§]
veh-tee-gzar-oh-mer ve-yah-kahm lah-khah veh-al-derah-khay-khah nah-gah ohre
This verse contains several key elements. "veh" means "and". "tee-gzar" means "you will decree" or "you will cut off". "oh-mer" means "saying" or "word". "ve-yah-kahm" means "and will arise" or "and will stand". "lah-khah" means "for you". "veh-al" means "and upon". "derah-khay-khah" means "your ways". "nah-gah" means "shines" or "gleams". "ohre" means "light". The overall meaning is a promise that if one decrees a thing, it will come to pass, and light will shine upon their paths.
[JOB.22.29] Because they humbled, and you say, "Pride!" and lowered eyes to Joshua. [§]
kee-heesh-pee-loo va-to-mer ge-vah veshach ay-nah-yim yo-shua
This verse contains several names and verbs. "Hishpilu" means "they humbled". "Toamer" means "you say". "Gevah" refers to pride, hubris, or arrogance. "Shach" means to depress, or to lower. "Ay-nah-yim" is plural for eye. "Yoshua" is a proper name, Joshua, which translates to "Yahveh is salvation".
[JOB.22.30] He will deliver the innocent one, and escape in the pit of your hands. [§]
ye-ma-leh' ech ee-nah-kee ve-nim-lat be-bor ka-fei-cha
This verse contains imperatives and a prepositional phrase. 'ye-ma-leh'' means 'he will deliver'. 'ee-nah-kee' means 'the innocent one'. 've-nim-lat' means 'and escape'. 'be-bor' means 'in a pit'. 'ka-fei-cha' means 'your hands'. The verse appears to be speaking to someone regarding a situation involving innocence and escape.
JOB.23
[JOB.23.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.23.2] Also today my complaint is bitter. My hand is heavy upon my sighing. [§]
Gam-hayom mari sichi, yadi kabdah al-anchati.
This verse expresses a lament or complaint. "Gam-hayom" means "also today". "Mari" means "bitter". "Sichi" refers to my talk or my complaint. "Yadi" means "my hand". "Kabdah" means "heavy". "Al-anchati" means "upon my sighing". The verse expresses that the speaker's complaint is heavy upon their sighing, and continues to be so even today.
[JOB.23.3] Who gives that I knew and I find him? I will go until the dwelling place of the Gods. [§]
mee yit-ten ya-da-tee v’em-tsa-eh-hu, avo ad-te-ku-nah-to.
This verse expresses a desire to know God and find Him, and to reach His dwelling place. "mee" means who. "yit-ten" is a verb meaning 'to give', used here in a wishful sense. "ya-da-tee" means 'I knew'. "v’em-tsa-eh-hu" means 'and I find him'. "avo" means 'I will go'. "ad-te-ku-nah-to" means 'until his dwelling place'.
[JOB.23.4] I will prepare a judgment before him, and my mouth I will fill with rebukes. [§]
eh-eh-reh-kah leh-fah-neevee mish-paht oo-fee ah-mah-leh toh-khah-khot
The verse uses several key terms. 'eh-eh-reh-kah' is a form of the verb 'to arrange' or 'to prepare'. 'leh-fah-neevee' means 'before him'. 'mish-paht' means 'judgment' or 'lawsuit'. 'oo-fee' means 'and my mouth'. 'ah-mah-leh' means 'I will fill'. 'toh-khah-khot' means 'rebukes' or 'corrections'. The verse speaks of preparing a case and filling one’s mouth with rebuttals or corrections to present before someone.
[JOB.23.5] I will know words, He will answer me, and I will understand what He says to me. [§]
ed-ay-ah mee-leem ya-ah-neh-nee veh-ah-veen-ah mah yoh-mar lee.
This verse consists of several words. "ed-ay-ah" means "I will know". "mee-leem" means "words". "ya-ah-neh-nee" means "He will answer me". "veh-ah-veen-ah" means "and I will understand". "mah" means "what". "yoh-mar" means "He says". "lee" means "to me". The verse describes a desire to understand what the Gods will communicate.
[JOB.23.6] The blessing-power contends with me. It is not only he who will put within me. [§]
ha-berakh-koch yariv im-adi lo akh-hu yasim bi
This verse consists of several components. 'ha-berakh-koch' translates to 'the blessing-power'. 'Yariv' means 'to contend, strive, or fight'. 'im-adi' means 'with me'. 'lo akh-hu' means 'not only he'. 'yashim bi' means 'he will put in me'. The verse overall describes a powerful blessing that contends with the speaker and will empower them.
[JOB.23.7] There, righteousness is present with him, and I will deliver forever from the judge. [§]
sham yasar nokhakh immo va'afallatah lanetzakh mishofti.
This verse contains several key terms. "sham" means "there". "yasar" means "straight" or "just". "nokhakh" means "present" or "before". "immo" means "with me" or "with him". "va'afallatah" is a verb meaning "I will deliver" or "I will rescue". "lanetzakh" means "forever" or "for eternity". "mishofti" means "from the judge" or "from judgment". The verse describes a state of righteousness before God, and a promise of eternal deliverance from judgment.
[JOB.23.8] Indeed, I seek in the past, and He is not there. And in the future, and I do not perceive Him. [§]
hen kedem eh-loch ve-ei-nen-nu ve-a-chor ve-lo a-veen lo.
This verse describes God’s incomprehensibility. 'hen' means 'behold' or 'indeed'. 'kedem' means 'before' or 'east' and is used here to represent the past. 'eh-loch' is 'I seek'. 've-ei-nen-nu' means 'and He is not there'. 've-a-chor' means 'and behind' or 'and after' or 'and the future'. 've-lo a-veen lo' means 'and I do not perceive Him'. The verse is a poetic statement of God’s transcendence and inability to be fully understood or located in time.
[JOB.23.9] Samuel, while doing it, did not seize the right hand, and I will not see. [§]
Shmuel ba'asoto v'lo-achaz ya'tof yamin v'lo er'eh.
This verse describes Samuel performing a task and not seizing, or taking hold of, the right hand, and not seeing. The context would inform *what* Samuel is doing, and *whose* right hand is being referenced. The verb 'ya'tof' implies wrapping or encompassing, and in this context, likely means 'seizing' or 'taking hold of'. 'Er'eh' is the first person singular imperfect of 'to see', implying a future or ongoing lack of seeing.
[JOB.23.10] For Yahveh knows the path of my being, he has tested me, like gold I will come forth. [§]
kee-yah-dahv deh-rekh ee-mah-dee beh-khah-nah-nee kah-zah-hav eh-tseh
This verse speaks of God knowing the path of the speaker and testing them, refining them like gold. 'Yahveh' is the name of God. 'Derekh' means path or way. 'Imadi' means 'with me' or 'of me'. 'Bahanani' means 'he has tested me'. 'Kazahav' means 'like gold'. 'Etseh' means 'I will come forth' or 'I will emerge'.
[JOB.23.11] In prosperity my steps were held, I kept his path and did not stray. [§]
ba'ashuro achazah ragli darkho shamarti v'lo-at.
This verse uses several key terms. "Ba'ashuro" means 'in prosperity'. "Achazah" means 'seized' or 'held'. "Ragli" means 'my foot' or 'my steps'. "Darkho" means 'his ways' or 'his path'. "Shamarti" means 'I kept' or 'I guarded'. "V'lo-at" means 'and did not hasten' or 'and did not turn aside'. The verse speaks of maintaining a careful and deliberate path while experiencing success.
[JOB.23.12] The commands of the Gods’ lips, and I will not deviate from their laws. I have treasured the words of the Gods’ mouth. [§]
mits-vat seh-fah-tav veh-lo ah-meesh meh-hoo-kee tsah-fan-tee im-rei fee
This verse discusses the speaker's commitment to the words and laws of God. "Mitsvat" refers to a command or precept. "Sephatayim" means "lips" but is used figuratively to denote words spoken. "Lo ameesh" means "I will not move" or "I will not deviate". "Huqim" are statutes or laws. "Tsafanti" means "I have hidden" or "I have treasured". "Imrei fee" refers to the words of God’s mouth.
[JOB.23.13] And he, in one purpose, who can restrain him? And his soul desired, and he did. [§]
veh-hoo be-echad oo-mee ye-shee-veh-noo ve-naf-sho iv-tah va-yah-as
This verse describes a situation where someone is driven by their desire to do something, and questions who can prevent them. "veh-hoo" means "and he". "be-echad" means "in one", suggesting a single purpose or strong resolve. "oo-mee ye-shee-veh-noo" means "and who will restore/return him", or more idiomatically, "who can stop him". "ve-naf-sho iv-tah" means "and his soul desired". "va-yah-as" means "and he did".
[JOB.23.14] For he will complete my laws, and many priesthoods with him. [§]
ki yashlim khukki vekhahana rabot immo
This verse contains several words relating to divine law and priesthood. "ki" means "for" or "because". "yashlim" means "he will complete". "khukki" is plural and means "my laws". "vekhahana" means "and the priesthood". "rabot" means "many". "immo" means "with him". The verse describes a completion of laws and a large priesthood associated with a divine being.
[JOB.23.15] Therefore, I will be afraid of God from his face. I will understand, and I will fear from him. [§]
Al-ken mi-panav evveh el, etbonen ve-efchad mi-menu.
This verse contains several important names and words. 'Al-ken' means 'therefore'. 'Mi-panav' means 'from his face'. 'Evveh el' means 'I will be afraid of God'. 'Etbonen' means 'I will understand'. 'Ve-efchad' means 'and I will fear'. 'Mi-menu' means 'from him'.
[JOB.23.16] And God made my heart tremble, and the Almighty terrified me. [§]
ve-el herach livi ve-shaddai hivhilani
This verse consists of two clauses connected by ‘ve’ (and). The first clause uses ‘el’ meaning ‘God’ and ‘herach’ meaning ‘to tremble’ or ‘to shake’. ‘Livi’ means ‘my heart’. The second clause uses ‘shaddai’ which is understood to be a descriptor of God, often interpreted as ‘the Almighty’. ‘Hivhilani’ means ‘He terrified me’ or ‘He made me tremble’. Therefore, the verse expresses a feeling of awe and fear in the presence of God.
[JOB.23.17] For I was not delivered from the face of darkness, and from the face of a covering of obscurity. [§]
kee lo nitzmati mipnei khoshekh u mipnai kissah ophel
This verse uses several key words. 'Kee' means 'for' or 'because'. 'Lo' means 'not'. 'Nitzmati' comes from the root meaning 'to deliver' or 'to rescue', in this case, in a reflexive form indicating 'I was not delivered'. 'Mipnei' means 'from the face of' or 'because of'. 'Khoshekh' means 'darkness'. 'U' means 'and'. 'Kissah' means 'covering'. 'Ophel' means 'darkness' or 'obscurity'. The verse expresses a state of not being rescued from darkness.
JOB.24
[JOB.24.1] Why were the times of the Powerful One not hidden, and did those who know not see His days? [§]
maddu’a mishaday lo-nitzpenu ittim veyode’a lo-chazu yamav.
“maddu’a” means “why”. “mishaday” is derived from “shadai”, often interpreted as “the Almighty” or “the All-Sufficient”, but literally means “the Powerful One”. “lo-nitzpenu” means “were not hidden”. “ittim” means “times”. “ve” means “and”. “yode’a” means “those who know” or “knower”. “lo-chazu” means “did not see”. “yamav” means “His days”. Therefore, the verse asks why the Powerful One’s times were not hidden, and those who know did not see His days.
[JOB.24.2] They reached the boundaries, a stolen flock, and they grazed. [§]
Gə·ḇû·lôt yaś·śî·ḡū ʿê·ḏer gā·zəl·ū wa·yir·ʿū.
This verse describes boundaries being reached, a stolen flock, and then grazing. "Gə·ḇû·lôt" refers to boundaries or limits. "yaś·śî·ḡū" means they reached or attained. "ʿê·ḏer" means flock. "gā·zəl·ū" means stolen or plundered. "wa·yir·ʿū" means and they grazed.
[JOB.24.3] Donkeys will drive orphans, they will harness the ox of a widow. [§]
Chamohr yetomim yinhagu yachbelu shor almanah.
This verse describes the exploitation of the vulnerable. 'Chamohr' means a donkey. 'Yetomim' means orphans. 'Yinhagu' means they will drive or lead. 'Yachbelu' means they will harness or bind. 'Shor' means an ox or bull. 'Almanah' means a widow. The verse depicts a situation where the helpless are being used and burdened.
[JOB.24.4] They will incline the poor ones from your path, together they are sheltered, poor of the land. [§]
yat-tu ev-yo-neem mee-da-rech yach-ad chu-vah-oo a-nee-ei-ah-retz
This verse consists of several words. "yat-tu" is a verb meaning "they will incline" or "they will turn". "ev-yo-neem" means "poor ones". "mee-da-rech" means "from your path". "yach-ad" means "together". "chu-vah-oo" means "they are hidden". "a-nee-ei-ah-retz" means "poor of the land". The verse describes the poor being turned away from God's path and hidden, or sheltered, amongst the poor of the land.
[JOB.24.5] Lo, the wild donkeys go out into the wilderness by their action, seeking to hunt. The wilderness is food for the boys. [§]
hen peraim ba-midbar yatzu be-fa'alam meshacharei la-taref aravah lo lechem la-nearim.
This verse describes wild donkeys in the wilderness. 'Hen' means 'lo' or 'behold'. 'Peraim' refers to wild donkeys. 'Ba-midbar' means 'in the wilderness'. 'Yatzu' means 'they go out'. 'Be-fa'alam' means 'in their activity' or 'by their action'. 'Meshacharei' means 'those seeking'. 'La-taref' means 'for prey' or 'to hunt'. 'Aravah' means 'the wilderness'. 'Lo' means 'to him' or 'for him'. 'Lechem' means 'food' or 'bread'. 'La-nearim' means 'for the boys'.
[JOB.24.6] In the field, at night they will be reaped, and the vineyard of the wicked they will glean. [§]
ba-sha-deh be-lee-lo yik-tzo-ru ve-ke-rem ra-sha yel-a-keshu
This verse describes the harvest of the wicked. "ba-sha-deh" means 'in the field,' "be-lee-lo" means 'at night,' "yik-tzo-ru" means 'they will be reaped,' "ve-ke-rem" means 'and vineyard,' "ra-sha" means 'wicked,' and "yel-a-keshu" means 'they will glean.' The verse implies that the wicked's harvest will occur secretly and will be incomplete – gleaning what is left behind.
[JOB.24.7] Naked we will dwell without clothing, and there is no covering in the cold. [§]
Arom yalinu mibli levoosh ve'ein kesoot bakara.
This verse describes a state of nakedness and lack of covering. 'Arom' means naked. 'Yalinu' is a verb meaning 'to dwell' or 'to remain'. 'Mibli' means 'without'. 'Levoosh' means clothing or garments. 'Ve'ein' means 'and there is not'. 'Kesoot' means covering. 'Bakara' refers to the cold.
[JOB.24.8] From the stream of the mountains, they will be moistened, and from lack of shelter, they embraced the rock. [§]
Miz-er-em hah-ree-me yir-tah-voo oo-mib-lee mah-cheh-sah khiv-koo-tzoor.
This verse describes a situation of seeking refuge in rocky terrain. "Miz-erem" likely refers to a stream or water source from the mountains. "Hah-ree-me" means 'the mountains'. "Yir-tah-voo" means 'they will be moistened' or 'will drink'. "Oo-mib-lee" means 'and from lack of'. "Mah-cheh-sah" means 'shelter' or 'covering'. "Khiv-koo" means 'they embraced' or 'they clung to'. "Tzoor" means 'rock' or 'stone'. The verse describes something being watered by mountain streams and, lacking shelter, clinging to the rock.
[JOB.24.9] They will steal from the plunder of the orphan, and against the afflicted they will plot. [§]
yigz'lu mishod yatom v'al ani yachbolu
This verse describes a cruel action. 'Yigz'lu' means 'they will steal'. 'Mishod' means 'from the spoil' or 'from plunder'. 'Yatom' means 'orphan'. 'V'al' means 'and upon' or 'and against'. 'Ani' means 'poor' or 'afflicted'. 'Yachbolu' means 'they will lay a snare' or 'they will plot'.
[JOB.24.10] Naked they walked without clothing, and hungry, they carried an omer. [§]
ah-rohm heehl-khu beh-lee le-voosh oo-reh-ay-veem nah-soo oh-mer.
This verse describes a state of nakedness and hunger. 'Arom' means naked. 'Heelkhu' means they walked. 'Beli' means without. 'Levosh' means clothing. 'Reevim' means hungry. 'Nas’u' means they carried. 'Omer' is a unit of measure, likely referring to a portion of grain.
[JOB.24.11] Between their lines they will make white, vats they trod, and they thirsted. [§]
Bayn shurotam yatzchiru yekavim darchu vayitzmau
This verse describes a situation where lines are made white, vats are trodden, and they thirst. 'Bayn' means 'between'. 'Shurotam' means 'their lines'. 'Yatzchiru' means 'they will make white'. 'Yekavim' means 'vats'. 'Darchu' means 'they trod'. 'Vayitzmau' means 'and they thirsted'.
[JOB.24.12] From the city of the dead, they will groan, and the souls of slain people will cry out. The Gods will not place a prayer. [§]
meh-eer meh-teem | yeen-ahk-oo veh-neh-fesh khah-lah-leem teh-shah-veh; veh-eh-loh-ah loh-yah-seem teef-lah.
This verse describes a situation where people who are considered dead will groan, and the souls of slain people will cry out. The Gods will not place a prayer (or a memorial) for them. 'Meer' means 'from'. 'Metim' means 'the dead'. 'Yin'aku means 'they will groan'. 'Nefesh' means 'soul'. 'Chalalim' means 'slain, wounded'. 'Teshave' means 'they will cry out'. 'Eloah' is a form of the Gods. 'Lo' means 'not'. 'Yasim' means 'will place'. 'Tiflah' refers to a prayer or a memorial.
[JOB.24.13] They were rebellious against light. They did not recognize the ways of the Gods, nor did they dwell in their paths. [§]
hem-mah hay-u be-mor-day-or lo-hee-khee-roo de-ra-khav-eev ve-lo yash-voo bin-tee-votav.
This verse describes people who were rebellious against light, meaning they did not recognize the ways of the Gods, nor did they dwell in their paths. 'Hem-mah' is 'they'. 'Hay-u' is 'were'. 'Be-mor-day-or' is 'in rebellion against light'. 'Lo-hee-khee-roo' is 'they did not recognize'. 'De-ra-khav-eev' is 'their ways', meaning the ways of the Gods. 'Ve-lo yash-voo' is 'and they did not dwell'. 'Bin-tee-votav' is 'in their paths', meaning the paths of the Gods.
[JOB.24.14] With the light will rise a murderer, to kill the poor and the needy, and at night he will be like a thief. [§]
la'or yakum rotzeach yiktal ani ve'evyon u'balayla yehi kagganav.
This verse describes a wicked person who rises with the light to kill the poor and needy, and acts like a thief in the night. 'la'or' means 'with the light' or 'at dawn'. 'yakum' means 'will rise'. 'rotzeach' means 'murderer'. 'yiktal' means 'will kill'. 'ani' means 'poor'. 've'evyon' means 'and needy'. 'u'balayla' means 'and at night'. 'yehi' means 'will be'. 'kagganav' means 'like a thief'.
[JOB.24.15] And the eye of an adulterer keeps watch for a chance, saying, "An eye will not return to me"; and he hides his face. [§]
ve-ain no-ef shamarah neshef le-emor lo-tshureini ayin ve-seter panim yasim.
This verse describes the behavior of an adulterous eye. 'Ain no-ef' literally means 'eye of an adulterer.' 'Shamarah neshef' means 'keeps watch/guards a blowing/puff.' This is understood metaphorically to mean the adulterer keeps looking for opportunities. 'Le-emor' means 'to say.' 'Lo-tshureini ayin' means 'eye will not return to me,' which is understood as the adulterer believing they will not be caught. 'Ve-seter panim yasim' means 'and hides his face,' referring to the adulterer concealing their actions.
[JOB.24.16] They dig in darkness for houses during the day, marking them for themselves, not knowing light. [§]
khatar bakhoshek batim yomam khittmu lammo lo yad'u or
This verse describes people digging in darkness for houses during the day, marking them for themselves, not knowing light. ‘Khatar’ means to dig or tunnel. ‘Bakhoshek’ means in darkness. ‘Batim’ means houses. ‘Yomam’ means during the day. ‘Khittmu’ means they marked or sealed. ‘Lammo’ means for themselves. ‘Lo yad’u’ means they did not know. ‘Or’ means light.
[JOB.24.17] For together, morning is for them, shadow of death. For he will perceive destruction, shadow of death. [§]
ki yachdav boker lamoh tsalmavet ki yachir balhot tsalmavet
This verse uses repetition and metaphorical language. "Ki" means "for" or "because". "Yachdav" means "together". "Boker" means "morning". "Lamoh" is a prepositional phrase meaning "for them". "Tsalmavet" means "shadow of death". "Yachir" means "he will know" or "he will perceive". "Balhot" means "destruction" or "waste". The verse speaks of a coming destruction being known, and relates it to the morning and the shadow of death.
[JOB.24.18] God is light upon the face of the waters. Their portion in the land will be cursed. He will not allow the way of vineyards. [§]
kal-huah | al-peni-mayim tekullal helqatām ba'ārets lo-yifneh derekh kerāmim.
This verse describes a curse upon a land. "Kal-huah" means "light is He", and in this context refers to God. "Al-peni-mayim" means "upon the face of waters", and is likely referring to a flood or inundation. "Tekullal" means "cursed". "Helqatām" means "their portion" or "their field". "Ba'ārets" means "in the land". "Lo-yifneh" means "will not turn" or "will not allow". "Derekh kerāmim" means "the way of vineyards" or "the planting of vineyards". The overall meaning suggests the land is cursed and vineyards will not prosper.
[JOB.24.19] Dryness, even heat, steals the waters of snow, and Sheol has sinned. [§]
tsiyyah gam-khom yigz'lu mey-mey-sheleg she'ol khata'u.
This verse describes a situation where heat and dryness steal the waters of snow, and Sheol (the underworld/grave) has sinned. ‘Tziyah’ refers to dryness or heat. ‘Gam’ means also or even. ‘Khom’ refers to heat. ‘Yigz’lu’ means ‘they steal’. ‘Mey-mey-sheleg’ means ‘waters of snow’ (literally ‘waters of snow’). ‘She’ol’ is the name of the underworld/grave. ‘Khata’u’ means ‘have sinned’.
[JOB.24.20] May compassion forget him, and may pleasantness become corruption. He will not be remembered, and he will be broken like a perverted tree. [§]
yishkachehu rechem metqo rimma od lo-yizacher vatishaber ka'etz avlah
This verse describes a situation where someone is utterly forgotten. "Rechem" refers to the womb, used metaphorically to represent compassion or memory. "Metqo" means sweetness or pleasantness. "Rimma" means corruption or slime. "Yizacher" means to remember. "Tishaber" means to break. "Ka'etz" means like a tree. "Avlah" means perversity or injustice.
[JOB.24.21] A friend does not cause the barren to give birth, and does not do good for the widow. [§]
ro-eh ah-kar-ah lo teh-led ve-al-mah-nah lo yeh-teev.
This verse describes God's actions regarding those who are barren and widowed. "Ro-eh" means a shepherd or friend. "Ah-kar-ah" means barren or infertile. "Lo teh-led" means will not give birth. "Ve" means and. "Al-mah-nah" means widow. "Lo yeh-teev" means will not improve the condition of or do good for.
[JOB.24.22] And he draws out champions with his strength, he will rise and not believe in life. [§]
u-mashakh avirim be-kho-kho ya-koom ve-lo ya-a-min ba-khay-yim.
This verse describes a powerful individual who will rise up and not trust in life. "mashakh" means to draw or pull, and in this context refers to drawing out strength. "avirim" refers to strong ones, or champions. "bekhoho" means with his strength. "yakoom" means he will rise. "ve-lo ya-amin" means and he will not believe. "bachayyim" means in life.
[JOB.24.23] He will give to him security and he will rely, and his eyes are upon their ways. [§]
yitten-lo lavetach v'yisha'en v'eineihu al-darkeihem.
This verse discusses giving someone security and reliance, and their eyes being upon the ways of others. 'Yitten' means 'he will give'. 'Lo' is 'to him'. 'Lavetach' means 'security' or 'trust'. 'V'yisha'en' means 'and he will rely'. 'V'eineihu' means 'and his eyes'. 'Al-darkeihem' means 'upon their ways'.
[JOB.24.24] Lift up a little, and it is not, and the Gods will be filled like all that leaps, and like the head of wheat, they will be filled. [§]
rom-moo meh-at veh-ee-nen-noo veh-hoom-koo kah-kol yee-kahf-tzoon oo-kheh-rosh shib-bo-let yee-mah-loo.
This verse uses several divine names and imagery. "rom-moo" is a command relating to height or lifting up. "hoom-koo" is a command relating to being filled. The word "shib-bo-let" means ear of grain, or head of wheat. The verse appears to be a poetic description of a divine being's fullness or power, comparing it to a full ear of grain. The plural "the Gods" is used.
[JOB.24.25] And if not my mouth, who will prove me a liar and render my words of no effect? [§]
ve-im-lo efu mi yachzive-ni ve-yasem le-al milati.
This verse contains a rhetorical question challenging anyone to disprove the speaker's words. "Efu" means "my mouth," referring to the speaker’s utterances. "Yachzive-ni" means to prove me false or to lie about me. "Yasem le-al" means to make worthless or to nullify. "Milati" means my words.
JOB.25
[JOB.25.1] And Bildad the Shuhite answered, and he said. [§]
Va-yaan Bil-dad ha-shu-chee va-yo-mar
This verse introduces the speech of Bildad the Shuhite. 'Va-yaan' means 'and answered'. 'Bil-dad' is a proper name, 'Bildad'. 'ha-shu-chee' means 'the Shuhite', identifying Bildad's origin. 'va-yo-mar' means 'and he said'.
[JOB.25.2] The mastery and the fear are with him. The maker of completeness is in his heights. [§]
ham-shel va-pah-had im-o o-seh sha-lom bi-me-ro-mav
This verse describes qualities associated with a deity. "Ham-shel" means 'the mastery' or 'the dominion'. "Va-pah-had" means 'and the fear'. "Im-o" means 'with him'. "O-seh" means 'the maker' or 'the doer'. "Sha-lom" means 'completeness' or 'peace'. "Bi-me-ro-mav" means 'in his heights' or 'in the heights of him'.
[JOB.25.3] Is there a number to the armies of the Gods? And upon whom will not their counselor rise? [§]
ha-yesh mis-par li-gedu-dai-v? ve-al-mi lo-ya-kum o-reh-hu?
This verse asks a rhetorical question about the number of the Gods' armies, and whether anyone can stand against their counselor. 'ha-yesh' means 'is there?', 'mis-par' means 'number', 'li-gedu-dai-v' means 'to the armies', 've-al-mi' means 'and upon whom', 'lo-ya-kum' means 'will not stand', 'o-reh-hu' means 'their counselor'.
[JOB.25.4] And how can a person be justified with God, and how can the offspring of a woman achieve righteousness? [§]
u-mah yitz-dak enosh im-el u-mah yiz-keh yelud ish-ah
This verse asks a rhetorical question about how a person can be justified before God, and how the offspring of a woman can achieve righteousness. "Yitzdak" means 'to be justified' or 'declared righteous'. "Yizkeh" means 'to attain' or 'achieve'. "Enosh" means 'human' or 'person'. "El" is 'God'. "Yelud ish-ah" means 'offspring of a woman' or 'a child born of a woman'.
[JOB.25.5] Indeed, until the moon, and it did not shine, and the stars did not appear bright in his eyes. [§]
Hen ad-yareach ve-lo ya'ahil ve-kochavim lo-zaku be-einav.
This verse describes a situation where even the moon and stars are not considered significant or worthy in the eyes of the subject. "Hen" indicates 'indeed' or 'behold'. "Ad-yareach" means 'until the moon'. "Ve-lo" means 'and not'. "Ya'ahil" means 'to shine' or 'to give light'. "Ve-kochavim" means 'and the stars'. "Lo-zaku" means 'did not shine' or 'were not bright'. "Be-einav" means 'in his eyes'.
[JOB.25.6] Indeed, for humankind is a worm, and the son of man is a worm. [§]
Af ki-enosh rimmah u-ben-adam toleah.
This verse is from Psalm 22:7. 'Af' means 'indeed' or 'surely'. 'Ki' means 'for' or 'because'. 'Enosh' means humankind, mortal man. 'Rimmah' means worm. 'U' means 'and'. 'Ben-adam' means son of man, humankind. 'Toleah' means worm.
JOB.26
[JOB.26.1] And Job answered and he said. [§]
Va-yaan Iyov va-yomer
This verse consists of two proper names and two verbs. 'Va-yaan' is a conjunction followed by a verb meaning 'he answered'. 'Iyov' is the name Job. 'Va-yomer' is a conjunction followed by the verb 'he said'. Therefore, this verse states that Job answered and then spoke.
[JOB.26.2] What help have you given without strength? You have saved with an arm that is not strong. [§]
meh-ah-zah-ratah leh-loh-koh-ach ho-sha-tah zeh-roh-ah loh-oz.
This verse asks a rhetorical question about helping without strength or power. "Meh" means 'what'. "Azarta" comes from the root meaning 'to help'. "Le-loh-koach" means 'to no strength' or 'without strength'. "Hoshta" means 'you saved'. "Zeroah" means 'arm', but can be used metaphorically for power. "Lo-oz" means 'not strong'. The verse is questioning how someone could help or save with no real power.
[JOB.26.3] What have you counseled without wisdom and understanding, which you have made known abundantly? [§]
Mah ya'atzta l'lo chakmah v'tooshiyah larov hoda'ta.
This verse asks a rhetorical question. "Mah" means what. "Ya'atzta" means you counseled. "L'lo" means without. "Chakmah" means wisdom. "V'tooshiyah" means understanding. "Larov" means to many, or abundantly. "Hoda'ta" means you have made known.
[JOB.26.4] Who did you tell words to, and whose breath went out from you? [§]
Et-mee hig-dah-tah mil-leen ve-nish-maht-mee yah-tzah mee-meh-kah
This verse consists of a question. "Et-mee" introduces the object of the question, meaning "Who". "Hig-dah-tah" is the verb "you told". "Mil-leen" is the plural of "mil", meaning "words". "Ve" means "and". "Nish-maht" means "breath" or "spirit". "Yah-tzah" is the verb "went out". "Mee-meh-kah" means "from you". The verse is asking who someone told words to, and whose spirit went out from them.
[JOB.26.5] The giants will tremble under the waters, and their inhabitants. [§]
har-fa-eem ye-kho-la-loo mi-ta-chat ma-yim ve-sho-kne-hem
har-fa-eem is a noun, likely referring to giants or Rephaim. ye-kho-la-loo is a verb meaning ‘they will be sick’ or ‘they will tremble’. mi-ta-chat means ‘under’ or ‘beneath’. ma-yim is a noun meaning ‘waters’. ve-sho-kne-hem means ‘and those who dwell in them’ or ‘and their inhabitants’.
[JOB.26.6] Naked is the underworld before it, and there is no covering for destruction. [§]
ah-rohm shuh-ohl neg-doh veh-eyn keh-soot lah-ah-vah-dohn.
This verse describes a state of nakedness and exposure. "Arom" means naked. "Sheol" refers to the underworld, the place of the dead. "Negdo" means before, or in front of. "Ein" means there is not. "Kesoot" means covering or clothing. "Abaddon" is a name for destruction or the place of destruction. Thus, the verse describes the underworld as naked and exposed, lacking any covering or protection.
[JOB.26.7] The Gods stretch the north upon the void, and hang the earth upon nothing. [§]
noteh tsafon al-tohu toleh eretz al-beli-mah
This verse describes the actions of a divine being. "noteh" means "stretching" or "extending". "tsafon" refers to the north, but can also signify 'the north wind' or 'the northern regions'. "al" means 'upon'. "tohu" means 'formlessness' or 'void'. "toleh" means 'hanging' or 'suspending'. "eretz" means 'earth' or 'land'. "beli-mah" means 'without anything' or 'nothingness'. The verse depicts a divine being stretching the north upon formlessness, and suspending the earth upon nothing.
[JOB.26.8] The adversary of waters is in his clouds, and the cloud did not break open beneath them. [§]
tsoreir-mayim be'avav ve-lo nivka'e anan takhtam
This verse describes a hostile force controlling waters in the clouds, and preventing the clouds from breaking open to release water. 'Tsoreir' means 'adversary' or 'enemy'. 'Mayim' means 'waters'. 'Be'avav' means 'in his clouds'. 'Nivka'e' means 'to break open'. 'Anan' means 'cloud'. 'Takhtam' means 'beneath them'.
[JOB.26.9] God grasps the face of his throne, and spreads his clouds upon it. [§]
me-a-chez pe-nei-ki-seh par-shez a-lav a-na-no
This verse describes God's appearance. 'Me-a-chez' means 'holding' or 'grasping'. 'Pe-nei' means 'face'. 'Ki-seh' means 'throne'. 'Par-shez' means 'spread out' or 'extended'. 'A-lav' means 'upon him'. 'A-na-no' means 'his clouds'. Therefore, the verse describes God grasping the face of his throne and spreading clouds upon him.
[JOB.26.10] A statute concerning a festival is upon the surface of waters until the completion of light with darkness. [§]
khokh-khag al-penei-mayim ad-takhlit or im-khoshek.
This verse uses several key terms. "Khokh-khag" refers to a statute or ordinance concerning a festival. "Penei-mayim" literally means 'faces of waters' but idiomatically refers to the surface of waters, or a great body of water. "Takhlit" means end, completion, or finish. "Or" means light, and "khoshek" means darkness. The verse describes a decree or law relating to a festival enacted over water, lasting until the completion of light with darkness.
[JOB.26.11] The pillars of the heavens totter, and they reel from his rebuke. [§]
amudei shamayim yerofafu veyitmehu miga'arato.
This verse describes a reaction to a divine utterance. "Amudei shamayim" literally means 'pillars of heavens'. "Yerofafu" means 'they totter' or 'they are loosened'. "Veyitmehu" means 'and they are astonished' or 'and they reel'. "Miga'arato" means 'from his rebuke'. This describes a powerful divine utterance that causes even the foundations of the heavens to shake and be filled with awe.
[JOB.26.12] By His power the sea trembled, and by His understanding He crushed Rahav. [§]
bə-ḵō-ḥō rā-gaʿ ha-yām ū-ḇə-tō-ḇū-nā-tō mā-ḥaṣ rā-hav.
This verse describes God's power over the sea and Rahav, a mythical sea monster often representing Egypt or chaos. "Bə-ḵō-ḥō" means "by His power". "Rā-gaʿ" means "to rage, to tremble". "Ha-yām" is "the sea". "Ū-ḇə-tō-ḇū-nā-tō" means "and by His understanding". "Mā-ḥaṣ" means "to crush, to shatter". "Rā-hav" is the name of the sea monster.
[JOB.26.13] By the spirit of the Gods, the heavens were adorned. The hand of the Gods created a breakthrough with the serpent. [§]
bə·rū·ḥōw šā·ma·yim šip̄·rāḥ ḥō·lə·lāh yā·dōw nā·ḥāš bā·rî·aḥ.
This verse describes God’s creative power. 'ruach' refers to wind or breath, often understood as the spirit of God. 'shamayim' means heavens. 'shiphrah' means to adorn or beautify. 'cholalah' means to pierce or create. 'yad' means hand, often signifying power or agency. 'nachash' means serpent, but here, understood as a powerful, primeval force. 'bariyach' signifies escape or breakthrough, symbolizing the act of creation bringing something new into being.
[JOB.26.14] Indeed, these are the limits of his ways, and what a small portion of his words are heard. And the thunder of his power—who can understand? [§]
hen-elleh ketsot derakhav u-mah-shemets davar nishma-bo ve-ra'am geburotav mi yitbonan.
This verse discusses the limited understanding humans have of the divine. 'hen-elleh' means 'indeed these'. 'ketsot derakhav' means 'the ends of his ways' or 'the limits of his paths'. 'u-mah-shemets davar nishma-bo' means 'and what a small portion of his words are heard'. 've-ra'am geburotav' means 'and the thunder of his power'. 'mi yitbonan' means 'who can understand?'
JOB.27
[JOB.27.1] And Job added his discourse, and he said. [§]
Va-yosef Iyov se'at m'shalo va-yomer
This verse comes from the Book of Job. 'Va-yosef' means 'and added'. 'Iyov' is the name Job. 'Se'at' means 'he lifted up' or 'he took'. 'M'shalo' means 'his discourse' or 'his saying'. 'Va-yomer' means 'and he said'. Therefore, the verse describes Job continuing his speech.
[JOB.27.2] The living God has removed my judgment, and the mountains have made my soul bitter. [§]
khai-el heh-seer mish-paht-ee veh-shad-dai heh-mar naf-shee
This verse contains several names and words which are important to translate literally. "khai-el" is a combination of "khai" (living) and "El" (God), so it means "the living God". "heh-seer" means "removed" or "taken away". "mish-paht-ee" means "my judgment" or "my case". "veh" is a conjunction meaning "and". "shad-dai" is commonly understood to mean "the Almighty", but literally it is "the mountains" or "the one of the mountain". "heh-mar" means "bitter" or "harsh". "naf-shee" means "my soul". The verse is a complaint, stating that the living God has removed the speaker's case and the Almighty has made their soul bitter.
[JOB.27.3] For as long as my breath is in me, and the breath of the Gods is in my nostrils. [§]
ki-kol-od nishmati bi ve-ruach Eloah be-appi
This verse literally states "For all the time my breath is in me and the breath of the Gods is in my nostrils". 'ki' means 'for'. 'kol' means 'all'. 'od' means 'time'. 'nishmati' means 'my breath'. 'bi' means 'in me'. 've' means 'and'. 'ruach' means 'breath' or 'wind'. 'Eloah' means 'the Gods'. 'be-appi' means 'in my nostrils'.
[JOB.27.4] If my lips speak iniquity and my tongue utter deceit... [§]
im-tedaberna sifatai avlah u-leshoni im-yegeh remiyah
This verse consists of a conditional statement. "Im" introduces the condition, meaning "if". "Tedaber-na" means "speak". "Sifatai" means "my lips". "Avlah" means "iniquity" or "perversity". "U" is a conjunction meaning "and". "Leshoni" means "my tongue". "Yegeh" means "utter" or "pronounce". "Remiyah" means "deceit" or "falsehood". The verse is structured as a rhetorical question, implying the speaker's innocence.
[JOB.27.5] Absolutely not, if I were to justify you until I perish; I will not remove my integrity from myself. [§]
Khalilah li im-atzdik etkem ad-egva; lo-asir tumati mimeni.
This verse contains a strong declaration of the speaker's integrity and refusal to compromise their standards. "Khalilah" expresses a strong denial or abhorrence. "Im-atzdik etkem" means "if I justify you". "Ad-egva" means "until I perish". "Lo-asir tumati mimeni" means "I will not remove my integrity from myself". The verse is a rejection of attempts to persuade the speaker to act against their principles.
[JOB.27.6] With my righteousness, I have strengthened it, and I will not loosen it. My heart will not be grieved for my days. [§]
be-tsid-ka-ti he-chez-ak-ti ve-lo ar-peh-ah lo-ye-char-ef le-va-vi mi-ya-mai
This verse speaks of God's steadfast righteousness and unchanging heart. "be-tsid-ka-ti" means "with my righteousness". "he-chez-ak-ti" means "I have strengthened". "ve-lo ar-peh-ah" means "and I will not loosen it". "lo-ye-char-ef le-va-vi" means "my heart will not be grieved". "mi-ya-mai" means "for my days". The verse is a declaration of God’s enduring commitment to righteousness and the steadfastness of God's own heart.
[JOB.27.7] Let it be like the wicked is my enemy, and let my stirrers-up be like wrongdoing. [§]
ye-hee k'ra-sha oo-ye-vee oo-mit-ko-mem-mee k'a-val
This verse expresses a wish for the fate of the speaker's enemies to be like that of the wicked and their uprising to be like iniquity. "Yehi" means "let it be". "K'" means "like". "Ra-sha" means "wicked". "Oyev" means "enemy". "Mit-ko-mem-mee" relates to one who rises up or stirs up trouble. "K'a-val" means "iniquity" or "wrongdoing".
[JOB.27.8] For what is the hope of the godless when it prospers, for the Gods will reward his life? [§]
ki mah-tik-vah khah-nef ki yiv-tsah ki ye-shel elo-hah naf-sho
This verse asks about the hope of the godless. ‘Tikvah’ means hope. ‘Khanef’ refers to someone godless or hypocritical. ‘Yivtsah’ means to be secure or prosper. ‘Ye-shel’ means to reward or compensate. ‘Elohah’ is the plural form of ‘El’ which means 'Gods', but in this context functions as a majestic plural, referring to God. ‘Nafsho’ means his life or soul.
[JOB.27.9] His cry God will hear, for distress comes upon him. [§]
ha-tsa-a-ka-to yish-mah el ki-ta-vo u-lav tza-rah
This verse discusses God hearing a person's cry when trouble comes upon them. "ha-tsa-a-ka-to" is his cry, "yish-mah" means he will hear, "el" means God, "ki" means for/because, "ta-vo" means it comes, "u-lav" means upon him, and "tza-rah" means distress/trouble.
[JOB.27.10] If someone delights in Shaddai, then he will call upon God at all times. [§]
im-al-shaddai yit'anag yikra eloha bechol-et.
This verse speaks of calling upon 'Shaddai' (often understood as 'God Almighty') and invoking 'Eloha' ('God') at all times. 'Im' signifies 'if' or 'when', suggesting a conditional relationship. 'Yit'anag' means 'he will delight' or 'he will find pleasure'. 'Yikra' means 'he will call'. 'Bechol-et' means 'at all times' or 'continually'.
[JOB.27.11] I will teach you by the hand of God, who is with the Almighty, I will not conceal it. [§]
oreh etchem beyad-el asher im-shaddai lo akahhed.
This verse uses several names for God. "oreh" means "I will teach" or "I will show". "etchem" means "you". "beyad" means "by the hand of". "el" means "God". "asher" means "which" or "who". "im" means "with". "shaddai" means "the Almighty". "lo" means "not". "akahhed" means "I will conceal". The verse speaks of God teaching or showing something to people, by the hand of God, who is with the Almighty, and that God will not conceal it.
[JOB.27.12] Behold, you all have seen. And why is this breath wasted by you? [§]
hen-attechem kulchem chazitem ve-lamah-zeh hevel tehbalu.
This verse consists of several components. "hen" means 'behold'. "attechem" means 'you all'. "kulchem" means 'all of you'. "chazitem" means 'you have seen'. "ve" means 'and'. "lamah-zeh" means 'why this'. "hevel" means 'vanity' or 'breath'. "tehbalu" means 'you waste' or 'you make vanish'. Therefore, the verse is a rhetorical question asking why, having seen something, people waste their lives on vanity.
[JOB.27.13] This is the portion of a wicked person with God, and the inheritance of oppressors will be taken from Shaddai. [§]
zeh | chelek-adam rashah | im-El v'nachalat aritzim mi-Shaddai yikachu.
This verse describes the portion or inheritance of a wicked person and oppressors. "Zeh" means 'this'. "Chelek" means 'portion' or 'share'. "Adam" means 'person' or 'human'. "Rashah" means 'wicked'. "Im-El" means 'with God'. "Nachalat" means 'inheritance'. "Aritzim" means 'oppressors' or 'violent ones'. "Mi-Shaddai" means 'from Shaddai', referring to a name of God. "Yikachu" means 'will be taken' or 'will receive'.
[JOB.27.14] If his sons increase for the sword, and his offspring are not satisfied with bread. [§]
Im-yirbu banav lemo-charev ve-tza’atzav lo yisbe’u-lachem.
This verse describes a consequence for wickedness. ‘Im’ means ‘if’. ‘Yirbu’ means ‘they multiply’ or ‘increase’. ‘Banav’ means ‘his sons’. ‘Lemo’ is a preposition meaning ‘for’, connected to ‘charev’ meaning ‘sword’ or ‘destruction’. ‘Ve’ means ‘and’. ‘Tza’atzav’ means ‘his offspring’ or ‘descendants’. ‘Lo’ means ‘not’. ‘Yisbe’u’ means ‘they are satisfied’. ‘Lachem’ means ‘with bread’ or ‘for bread’. The verse describes a situation where a person’s children and descendants will not be satisfied with bread, implying famine or a lack of sustenance.
[JOB.27.15] His remnant will be buried in death, and his widows will not weep. [§]
s’ridav bamavet yikaberu v’almenotav lo tivkenah.
This verse describes the fate of the remnant and their widows. “S’ridav” means “his remnant”. “Bamavet” means “in death”. “Yikaberu” means “they will be buried”. “V’almenotav” means “and his widows”. “Lo tivkenah” means “they will not weep”.
[JOB.27.16] If he gathers like dust silver and like clay he prepares clothing. [§]
Im-yitsbor ke'afar kasef vekhomer yakhin malbush.
This verse uses comparative language. "Im" means "if". "Yitsbor" means "he gathers". "Ke'afar" means "like dust". "Kasef" means "silver". "Ve" means "and". "Khomer" means "clay". "Yakhin" means "he prepares" or "he makes". "Malbush" means "clothing". The verse is speaking hypothetically about someone gathering silver like dust and making clothing like clay.
[JOB.27.17] Yahveh will establish and the righteous will wear, and pure silver he will distribute. [§]
yah-keen veh-tza-deek yeel-bahsh veh-keh-sef nah-kee ya-kha-lok.
This verse contains several names and descriptive words. "Yahveh" is shortened to "yah" in this verse. "Tza-deek" describes someone righteous or just. "Keh-sef" means silver. This verse describes a righteous person adorning themselves and distributing pure silver.
[JOB.27.18] He built his house like a moth, and he made a booth as a keeper. [§]
bah-nah kah-ash bay-toh oo-ksoo-kah ah-sah no-tser
This verse describes building a house like a moth and making a shelter like a temporary booth. The word 'bah-nah' means 'he built'. 'Kah-ash' means 'moth'. 'Bay-toh' means 'his house'. 'Oo' is a conjunction meaning 'and'. 'Ksoo-kah' means 'booth' or 'shelter'. 'Ah-sah' means 'he made'. 'No-tser' means 'watcher' or 'keeper'.
[JOB.27.19] A rich person will lie down, and will not be gathered. Their eyes open, and they are no more. [§]
ash-eer yish-kach ve-lo ye-as-sef ei-nav pa-kach ve-ei-ne-nu.
This verse describes a rich person who dies, and despite their wealth, their eyes open and they are no more. "Ashir" means rich. "Yishkach" means to lie down. "Ve-lo" means and not. "Ye-as-sef" means to gather or collect (in this context, to be gathered to ancestors). "Einav" means their eyes. "Pakach" means to open. "Ve-ei-nenu" means and there is no one (or no longer exist).
[JOB.27.20] You will overtake it like waters wearing away; at night a storm overtook it. [§]
ta-see-geh-hu ka-mah-yim ba-la-hot la-yeh-lah ge-na-vat-tu su-pah
This verse describes how something is overtaken, likened to water overcoming. 'Tasigehu' means 'you will overtake it', 'kamayim' means 'like waters', 'balahot' means 'wearing away/destroying', 'layelah' means 'at night', 'genavatu' means 'stole/overtook', and 'supah' means 'a storm'. The overall meaning is a swift and complete overcoming, happening unnoticed like a nighttime storm.
[JOB.27.21] The east wind will lift it, and it will go, and he will carry it away from its place. [§]
yis-sa-eh-hu kad-eem ve-yeh-lach ve-yis-a-reh-hu mim-ko-mo
This verse describes a wind carrying something or someone and moving it from its place. Let's break down the words: 'yissa-eh-hu' means 'he will lift it', 'kadim' refers to the east wind, 've-yelach' means 'and it will go', 'yisa-reh-hu' means 'he will carry it away', and 'mim-komo' means 'from its place'. The 'hu' suffixes denote 'it'.
[JOB.27.22] And He will cast it upon him and will not show mercy from His hand, he will flee in the wind. [§]
ve-yash-lekh a-lav ve-lo ya-khmol mi-ya-do ba-rookh yiv-rakh
This verse describes a situation where someone is cast upon and will not receive mercy from the power of another. They will flee in the wind. The verb forms indicate a future action, and the use of 'yad' (hand) represents power or control.
[JOB.27.23] He will pour out his hands upon them, and he will whistle upon him from his place. [§]
yis-pokh a-lay-mo kaf-ay-moo v'yish-rok a-lav mee-mek-o-mo
This verse describes God acting against someone. "Yis-pokh" means to pour out or spread. "A-lay-mo" means upon them. "Kaf-ay-moo" means his hands. "V'yish-rok" means and he will whistle. "A-lav" means upon him. "Mee-mek-o-mo" means from his place.
JOB.28
[JOB.28.1] For there is a source for the silver, and a place where the gold is refined. [§]
ki yesh lachessef motza u-makom la-zahav yazoku
This verse speaks of the source of silver and the refining place of gold. "ki" means "for" or "because". "yesh" means "there is" or "there exists". "lachessef" is literally "to the silver". "motza" means "a finding" or "a source". "u-makom" means "and a place". "la-zahav" means "to the gold". "yazoku" means "they refine it".
[JOB.28.2] Iron will be taken from dust, and stone will cast bronze. [§]
barzel me'afar yukach ve'even yatzuq nechosha
This verse describes the process of obtaining metal and casting bronze. 'Barzel' refers to iron, 'me'afar' means 'from dust', 'yukach' means 'will be taken', 've'even' means 'and stone', 'yatzuq' means 'will be cast', and 'nechosha' means 'bronze'. The verse details extracting iron from its ore (dust) and casting bronze from stone (likely referring to a mold).
[JOB.28.3] An end is set to darkness, and to every completion He searches. A stone of darkness and the shadow of death. [§]
kets sam lachoshech ulchol takhlit hu choker even ophel vtzalmavet.
“Kets” means ‘end’ or ‘limit’. “Sam” means ‘to put’ or ‘to set’. “Lachoshech” means ‘to the darkness’. “Ulchol” means ‘and to all’. “Takhlit” means ‘end’ or ‘completion’. “Hu” means ‘he’. “Choker” means ‘to search’ or ‘to investigate’. “Even” means ‘stone’. “Ophel” means ‘darkness’. “Vtzalmavet” means ‘and the shadow of death’.
[JOB.28.4] A stream has burst forth from among the forgotten people, leaking from humankind, and moving. [§]
paratz nachal me'em-gar ha'nishkachim minnee-regel dallu me'enosh na'u.
This verse describes a breaking forth of a stream from a forgotten people. "Paratz" means 'a bursting forth'. "Nachal" means 'stream'. "Me'em" means 'from'. "Gar" means 'a people, nation, or clan'. "Ha'nishkachim" means 'the forgotten ones'. "Minnee-regel" can be understood as 'from my foot', meaning 'from among', or 'from my people'. "Dallu" means 'to leak, drip, or flow'. "Me'enosh" means 'from humankind'. "Na'u" means 'to move, wander, or shake'. Therefore, it speaks of a stream emerging from a forgotten people, flowing from humankind and moving.
[JOB.28.5] Land from it will come out bread, and beneath it will be overturned like fire. [§]
eretz mi-men-na ye-tseh-lach-em ve-tach-te-ha ne-hep-ach ke-mo-esh
This verse describes a land from which bread comes, but underneath it is overturned like fire. 'Eretz' means 'land'. 'Mi-men-na' means 'from it'. 'Yetse-lach-em' means 'will come out bread'. 'Ve-tach-te-ha' means 'and beneath it'. 'Ne-hep-ach' means 'will be overturned'. 'Ke-mo-esh' means 'like fire'.
[JOB.28.6] The place is with sapphire stones, and gold dust belongs to him. [§]
mekom-sapir avaneyha ve'afrot zahav lo.
This verse describes the place where something is made of sapphire stones and gold dust. 'Mekom' means 'place'. 'Sapir' is sapphire. 'Avaneyha' means 'its stones'. 'Ve'afrot' means 'and dust'. 'Zahav' is gold. 'Lo' means 'to him' or 'for him'.
[JOB.28.7] The path is not known to the eagle, and the eye of the vulture has not seen it. [§]
nah-teev loh-yeh-dah-oh ah-yeet veh-loh shaz-ahf-too ayn ah-yah
This verse describes creatures that have not known a path or seen it with their eyes. 'Nah-teev' means path. 'Lo' is a negation, meaning 'not'. 'Yeh-dah' means to know. 'Ah-yeet' means eagle. 'Veh' means 'and'. 'Shaz-ahf' means to look at. 'To' is a suffix that means 'it'. 'Ayn' means eye. 'Ah-yah' means vulture.
[JOB.28.8] He was not guided by the sons of arrogance, and arrogance did not overcome him. [§]
lo hidrikuhu benei shachatz, lo adah alav shachal.
This verse describes a situation where someone was not guided by arrogant people, nor did arrogance overcome them. 'Hidrikuhu' implies guidance or instruction. 'Benei shachatz' means 'sons of arrogance,' referring to arrogant people. 'Adah' means to pass over or overcome. 'Shachal' is arrogance or hubris.
[JOB.28.9] In Ba-chalamish, he stretched out his hand, he overturned from the root of the mountains. [§]
Ba-chalamish shalach yado, hafach mi-shoresh harim.
Ba-chalamish is a proper noun, likely a place name, so it will remain untranslated. 'Shalach' means 'he sent' or 'he stretched out'. 'Yado' means 'his hand'. 'Hafach' means 'he overturned' or 'he uprooted'. 'Mi-shoresh' means 'from the root of'. 'Harim' means 'mountains'.
[JOB.28.10] In the rocks, rivers He split, and all glory His eye saw. [§]
ba-tzur-ot ye-o-rim bi-keh-ah ve-chol-ye-kar ra-ah-tah ei-noh
This verse describes God’s actions in the wilderness. 'ba-tzur-ot' refers to the rocks or cliffs. 'ye-o-rim' refers to rivers or streams. 'bi-keh-ah' is a verb meaning to cleave or split. 've-chol-ye-kar' means all glory. 'ra-ah-tah' means saw, and 'ei-noh' means His eye.
[JOB.28.11] From the tears of rivers, binding embraces obscurity, and causes light to emerge. [§]
mib-kee ne-ha-rot khiv-esh v’ta-a-lu-mah yo-tzee or.
This verse describes a process of purification or refinement. "mib-kee" means "from the tears" or "from weeping". "ne-ha-rot" means "of rivers" or "of flowing waters". "khiv-esh" means "embraces" or "binds". "v’ta-a-lu-mah" means "and obscurity" or "and hiddenness". "yo-tzee" means "brings forth" or "causes to emerge". "or" means "light". Thus, the verse speaks of something emerging from a process involving tears of rivers and hiddenness.
[JOB.28.12] And as for wisdom, from where can it be found? And what place is for understanding? [§]
ve-ha-chokhmah me-ayin tim-tza-eh ve-ei zeh me-kom binah
This verse asks where wisdom can be found and what place is for understanding. 'Chokhmah' refers to wisdom, 'ayin' means 'from where', 'tim-tza-eh' means 'can be found', 'zeh' means 'this' or 'that', and 'binah' means understanding or insight.
[JOB.28.13] Humankind does not know its value, and it will not be found in the land of the living. [§]
lo-yada enosh er-kah veh-lo tim-tseh beh-eretz hah-haiyim
This verse speaks of something whose value is unknown to humankind and cannot be found in the land of the living. 'lo-yada' means 'not known'. 'enosh' refers to humankind. 'er-kah' means 'its value'. 'veh-lo' means 'and not'. 'tim-tseh' means 'be found'. 'beh-eretz' means 'in the land'. 'hah-haiyim' means 'the living'.
[JOB.28.14] The deep said, "It is not within me," and the sea said, "It is not with me." [§]
tehom amar lo bi-hee-ah ve-yam amar ein im-mah-dee
This verse describes a dialogue between 'tehom' and 'yam'. 'Tehom' is generally understood to mean the deep, or the abyss. 'Yam' means sea. The verse states that 'tehom' says 'not in me it is,' and 'yam' says 'not with me.' The 'it' and 'with me' refer to God's presence or creative power. The verse is a poetic statement of the primordial waters denying any origin of God’s creation within themselves.
[JOB.28.15] No payment will be given for it, and its price will not be weighed in money. [§]
Lo yut-tan sig-or tach-teh-ha ve-lo yish-akel kes-ef me-chi-rah
This verse discusses a situation where something is not to be compensated for, or traded for money. 'Lo yut-tan' means 'not given', 'sig-or' refers to a payment or compensation, 'tach-teh-ha' is 'under it' or 'for it', 've-lo' means 'and not', 'yish-akel' means 'weighed', 'kes-ef' is 'silver' or 'money', 'me-chi-rah' is 'its price'. The verse is prohibiting the offering of compensation for something.
[JOB.28.16] Do not trade in brightness for gold from Ofir, with precious beryl and sapphire. [§]
lo-te-soo-leh bekhem ofir beshoham yaqar vesapir
This verse comes from Ezekiel 28:13. 'Lo' means 'not'. 'Tesuleh' is a feminine form of a verb meaning 'to turn' or 'to exchange', but in this context, it implies 'to trade'. 'Bekhem' means 'in brightness' or 'in splendor'. 'Ofir' is a place name, known for gold. 'Beshoham' means 'with beryl'. 'Yaqar' means 'precious'. 'Vesapir' means 'and sapphire'. The verse is addressing the King of Tyre, describing his wealth.
[JOB.28.17] It will not be valued by gold and crystal, and its exchange is a vessel of lapis lazuli. [§]
lo-ya-ar-keh-nah zah-hav oo-z-kho-keet oo-t-moo-ra-tah klee-faz
This verse describes something not being valued by gold or crystal. 'Lo' means 'not'. 'Ya'archenah' is a verb meaning 'to value' or 'to estimate', in a negative construction here. 'Zahav' means 'gold'. 'Oo' means 'and'. 'Zekhokit' means 'crystal'. 'Tmooratah' means 'its price' or 'its exchange'. 'Klee-faz' means 'vessel of lapis lazuli'.
[JOB.28.18] Heights and crystals will not be remembered, and the value of wisdom is greater than pearls. [§]
ra-mot ve-ga-vish lo yiz-a-ker oo-mesh-ekh khok-mah mip-neen-eem
This verse discusses things that are not remembered or valued compared to wisdom. 'Ramot' refers to heights or exalted things. 'Gavish' refers to crystals or precious stones. 'Meshach' signifies compensation or reward. 'Chokmah' means wisdom. 'Mipneenim' refers to pearls.
[JOB.28.19] Wisdom cannot be valued with the coral of Kush, nor with pure cleansing, it will not be prized. [§]
lo-ya-ar-keh-nah pit-dat-koosh be-khet-em tah-hor lo te-sul-leh.
This verse speaks of the value of wisdom compared to other treasures. "Pitdah" refers to coral, a valuable material. "Koosh" refers to Ethiopia, known for its ivory and gold. "Khetem" means purity or cleansing. "Tahor" means clean or pure. "Te-sul-leh" means to be prized or esteemed. The verse uses a negative construction, stating that wisdom cannot be valued with these materials.
[JOB.28.20] And from where will wisdom come? And where is the place of understanding? [§]
ve-ha-chokhmah me-ayin tavoh ve-ei zeh maqom binah
This verse asks where wisdom originates and where understanding resides. 'Chokhmah' means wisdom, 'me-ayin' means from where, 'tavoh' means will come, 'ei zeh' means where is, 'maqom' means place, and 'binah' means understanding.
[JOB.28.21] And it is hidden from the eyes of all living, and from the birds of the heavens it is concealed. [§]
ve-ne-el-mah may-eyn-ay kol-khay oo-may-of ha-sha-may-im nee-stah-rah
This verse describes something being hidden from all living things and from the birds of the sky. 'Ne-el-mah' comes from the root 'alam', meaning 'to hide'. 'May-eyn-ay' means 'eyes of'. 'Kol-khay' means 'all living'. 'Oo-may-of' means 'and from'. 'Ha-sha-may-im' means 'the heavens'. 'Nee-stah-rah' means 'it is hidden'.
[JOB.28.22] Destruction and Death stated; we heard its report in our ears. [§]
Abaddon va-mavet amru; be-ozenenu shama'nu shime'ah.
Abaddon and Mavet said; in our ears we heard its report.
[JOB.28.23] The Gods understood her way, and He knew her place. [§]
Elohim hevin darkah vehu yada et-mekomah
Elohim is the plural form of El, meaning "the Gods". "Hevin" means understood. "Darkah" means her way. "Vehu" means and he. "Yada" means knew. "Et" is a grammatical marker with no direct translation. "Mekomah" means her place.
[JOB.28.24] For He looks to the ends of the earth; He sees under all the heavens. [§]
ki-hu-a likh-tzo-t ha-a-retz ya-bit; ta-chat kol ha-sha-ma-yim yi-reh.
This verse describes God looking to the ends of the earth and seeing under all the heavens. 'ki' means 'for' or 'because'. 'hu-a' is 'he'. 'likh-tzo-t' means 'to the ends'. 'ha-a-retz' is 'the earth'. 'ya-bit' means 'he will look'. 'ta-chat' means 'under'. 'kol' means 'all'. 'ha-sha-ma-yim' is 'the heavens'. 'yi-reh' means 'he will see'.
[JOB.28.25] To make a weight for the wind and you will measure water with a measure. [§]
la'asot laruach mishqal uMayim tikken b'mida
This verse discusses making a weight for the wind and measuring water with a measure. 'la'asot' means 'to do' or 'to make'. 'laruach' means 'for the wind'. 'mishqal' means 'weight'. 'uMayim' means 'and water'. 'tikken' means 'you will prepare' or 'you will measure'. 'b'mida' means 'with a measure'.
[JOB.28.26] When the Gods make a statute for the rain and a path for the thunder's voices. [§]
ba'asoto lamatar choq vederech lachaziz kolot
This verse describes God establishing a way for the rain and a path for thunder. 'Ba'asoto' means 'in his doing' or 'when he does'. 'Lamatar' means 'for the rain'. 'Choq' means 'a statute' or 'a law'. 'Vederech' means 'and a way' or 'and a path'. 'Lachaziz' means 'for the thunder'. 'Kolot' means 'voices' or 'sounds'.
[JOB.28.27] Then Yahveh saw it and told it. Yahveh prepared it, and also investigated it. [§]
az ra'ah va-yisaperah hekinah ve-gam-chaqarah
This verse consists of several words. 'Az' means 'then'. 'Ra'ah' is the past tense of 'to see', so 'saw'. 'Va'yisaperah' is a conjunction and the past tense of 'to tell', so 'and told'. 'Hekinah' is the past tense of 'to prepare', so 'prepared'. 'Ve-gam-chaqarah' is a conjunction and the past tense of 'to investigate', so 'and also investigated'. The verse describes a sequence of actions – seeing, telling, preparing, and investigating.
[JOB.28.28] And He said to the man, behold, the fear of my Lord is wisdom, and to turn away from evil is understanding. [§]
Va-yo-mer el ha-adam, hen yir-at ad-o-nai hee chok-mah, ve-soor me-rah bi-nah.
This verse consists of a statement made 'to the man'. 'Yir-at' means 'fear of'. 'Ad-o-nai' is 'my Lord'. 'Hee' is 'it' or 'she'. 'Chok-mah' means 'wisdom'. 'Ve' means 'and'. 'Soor' means 'turn away'. 'Me-rah' means 'from evil'. 'Bi-nah' means 'understanding'. Therefore, the verse states that the fear of my Lord is wisdom, and to turn away from evil is understanding.
JOB.29
[JOB.29.1] And Job added his discourse, and he said. [§]
Va-yosef Iyov se'at m'shalo va-yomer
This verse comes from the Book of Job. 'Va-yosef' means 'and added'. 'Iyov' is the name Job. 'Se'at' means 'he lifted up' or 'he took'. 'M'shalo' means 'his discourse' or 'his saying'. 'Va-yomer' means 'and he said'. Therefore, the verse describes Job continuing his speech.
[JOB.29.2] May someone give me like the months of old, like the days the Gods will preserve me. [§]
mee-yit-teh-neh-nee keh-yar-hay-keh-dem kee-may-eh el-oh-hah yish-meh-reh-nee
This verse expresses a desire for longevity and preservation. "Mee" means "who" or "may". "Yit-teh-neh-nee" means "give me". "Keh-yar-hay-keh-dem" means "like the months of old" or "like former moons". "Kee-may-eh" means "like the days of". "El-oh-hah" means "the Gods". "Yish-meh-reh-nee" means "will preserve me". The speaker wishes for a life as long and regularly renewed as the cycles of the moon, and for the Gods to preserve them.
[JOB.29.3] In the dimming of the lamp upon my head, for its light I walk in darkness. [§]
Behillo nero alay roshi, leoro elech hoshek.
This verse describes a light shining upon the speaker’s head, and by its light, the speaker walks in darkness. ‘Behillo’ means ‘in its fading’ or ‘in its dimming’. ‘Nero’ means ‘lamp’. ‘Alay’ means ‘upon’. ‘Roshi’ means ‘my head’. ‘Leoro’ means ‘to its light’ or ‘for its light’. ‘Elech’ means ‘I walk’. ‘Hoshek’ means ‘darkness’.
[JOB.29.4] As I was in the days of my rebuke, in the secret place of the Gods over my tents. [§]
ka-asher ha-yiti bi-mei char-pee be-sood elo-ah a-lei a-ho-lee
This verse describes a time when the speaker was in a state of being rebuked, hidden in the secret place of the Gods, over their tents. The word 'ashar' means 'as' or 'when'. 'Hayiti' means 'I was'. 'Bimei' means 'in the days of'. 'Charpi' means 'my rebuke'. 'Besood' means 'in the secret place'. 'Eloah' is a form of Elohim, meaning 'the Gods'. 'Alei' means 'over'. 'Aholi' means 'my tents'.
[JOB.29.5] While the Almighty was with me, my young men surrounded me. [§]
Be'od Shaddai immadi sevivotai ne'arai.
This verse contains several names and words. 'Be'od' means 'while' or 'during'. 'Shaddai' is generally understood to mean 'the Almighty'. 'Imadi' means 'with me'. 'Sevivotai' means 'around me'. 'Ne'arai' is a plural noun meaning 'my youths' or 'my young men'. The verse speaks of a time when the Almighty was with the speaker and young men were surrounding them.
[JOB.29.6] The washings of my walkings are in heat, and a molded rock stands with me, streams of oil. [§]
birchotz halichai bechemah ve tzur yatzuk immadi palgei-shemen
This verse uses figurative language. "birchotz halichai" literally means "the washings of my walkings" but refers to the trials or difficulties one faces in life. "bechemah" means "in heat" or "in fervor", suggesting intense trials. "tzur yatzuk" means "a molded rock" and represents a strong, reliable refuge. "immadi" means "with me", and "palgei-shemen" means "streams of oil", representing blessings or provision.
[JOB.29.7] When I go out through the gate upon the walls, in the street, I establish my seat. [§]
b'tse'iti sha'ar 'alei-qaret bar'hov 'achin moshavi
This verse describes the speaker leaving a gate, upon the walls, in the street, establishing their seat. Let's break down each word: 'b'tse'iti' means 'in my going out' or 'when I go out'. 'sha'ar' means 'gate'. ''alei-qaret' means 'upon the walls'. 'bar'hov' means 'in the street'. ''achin' means 'I establish' or 'I prepare'. 'moshavi' means 'my seat' or 'my dwelling'.
[JOB.29.8] Young men have seen me and hid themselves, and elders arose and stood. [§]
ra'uni ne'arim ve'nekhvau vishishim kamu amadu.
This verse describes a vision or encounter with the Divine. "Ra'uni" means "they have seen me." "Ne'arim" means "young men". "Ve'nekhvau" means "and they hid themselves". "Vishishim" means "and elders". "Kamu" means "they arose". "Amadu" means "they stood". The verse is speaking of those who witnessed a manifestation of the Divine and their reaction to it – young men hiding and elders rising and standing.
[JOB.29.9] The rulers restrained themselves with speech, and they place a hand to their mouth. [§]
sarim atsaru bemilim vekhaf yasimu lefihem
sarim means rulers or chiefs. atsaru means they restrained or held back. bemilim means in words or with speech. vekhaf means and a palm [of the hand]. yasimu means they will place or they place. lefihem means to their mouth.
[JOB.29.10] The voice of the leaders is hidden, and their tongue cleaves to their discernment. [§]
Kol negidim nekhvau uleshonam lekikkam daveka.
This verse describes the silencing of leaders and their inability to speak truthfully. 'Kol' means 'voice'. 'Negidim' is the plural of 'negid', meaning 'leader' or 'prince'. 'Nekhvau' means 'are hidden' or 'are concealed'. 'Uleshonam' means 'and their tongue'. 'Lekikkam' means 'to their wisdom' or 'to their discernment'. 'Daveka' means 'cleaves' or 'sticks fast'. Thus, the tongues of the leaders are stuck to their supposed wisdom, implying they cannot speak what is truly wise.
[JOB.29.11] For an ear heard and it confirmed me, and an eye saw and it witnessed to me. [§]
kee ozen shamah vate'ashreni ve'ayin ra'atah vate'ideni
This verse describes God confirming the speaker through hearing and seeing. "Ozen" means ear, "shamah" means to hear, "vate'ashreni" means and confirmed me. "Ayin" means eye, "ra'atah" means saw, and "vate'ideni" means and witnessed to me. The verse uses poetic parallelism, stating the same concept twice using different imagery.
[JOB.29.12] For I rescue the afflicted who cries out, and the orphan, and there is no helper to him. [§]
kee-ah-mah-layt ah-nee me-shah-vay-ah vee-yah-tohm vee-loh oh-zer loh.
This verse speaks of God's care for the helpless. 'kee' means 'for' or 'because'. 'ah-mah-layt' is derived from the root 'amal' meaning to labor, here used in a passive sense 'to be afflicted'. 'ah-nee' means poor or afflicted. 'me-shah-vay-ah' means one who cries out or calls for help. 'vee' means 'and'. 'yah-tohm' means orphan. 'vee-loh' means 'and not'. 'oh-zer' means helper or assistance. 'loh' means 'him'.
[JOB.29.13] The blessing of the perishing one may come upon me, and I will make the heart of the widow rejoice. [§]
birkat ovad alai tavoh velev almana arnin.
This verse consists of several words. 'Birkat' means 'blessing'. 'Ovad' means 'lost one' or 'perishing one'. 'Alai' means 'upon me'. 'Tavoh' means 'come'. 'Velev' means 'and the heart'. 'Almana' means 'widow'. 'Arnin' means 'I will rejoice'. The verse expresses a wish for the blessing of a lost one to come upon the speaker, and that the heart of a widow may rejoice.
[JOB.29.14] Righteousness I have clothed, and it has clothed me, like a robe and a turban of my judgment. [§]
tseh-dek lah-vahsh-tee vah-yil-bahsh-eh-nee kee-meh-eel veh-tsah-neef meesh-pah-tee
This verse uses a poetic parallelism. "Tsedek" means righteousness or justice. "Lavash" means to clothe. "Yilbash" is a related verb meaning to clothe, but in a passive sense - to be clothed. "Kemeil" means like a robe. "Vetsanif" means like a turban or head covering. "Mishpati" means my justice or my judgment.
[JOB.29.15] I was eyes to the blind, and feet to the lame, I am. [§]
ayinayim hayiti la'iver v'raglayim la'piseach ani.
This verse uses poetic parallelism. 'Ayinayim' means 'eyes'. 'Hayiti' means 'I was'. 'La'iver' means 'to the blind'. 'V'raglayim' means 'and feet'. 'La'piseach' means 'to the lame'. 'Ani' means 'I'. The verse describes God providing sight to the blind and mobility to the lame.
[JOB.29.16] A father I am to the poor, and a dispute I have not known, I will investigate it. [§]
Av anokhi la'evyonim ve'riv lo yada'ti ehkrehu.
This verse contains several key terms. "Av" means father. "Anokhi" means I. "La'evyonim" means to the poor. "Ve'riv" means and a dispute. "Lo yada'ti" means I have not known. "Ehkrehu" means I will investigate it.
[JOB.29.17] And I will break the snares of iniquity, and from his teeth I will cast torn pieces. [§]
va-ashabreh metaleot avval, u-mishinav ashleech taref.
This verse describes a breaking and casting down. 'va-ashabreh' means 'and I will break'. 'metaleot' refers to loops or windings, here understood as snares or unjust dealings. 'avval' means 'iniquity' or 'wrong'. 'u-mishinav' means 'and from his teeth'. 'ashleech' means 'I will cast'. 'taref' means 'prey' or 'torn pieces'. The verse describes a forceful action against injustice and the defeat of an enemy.
[JOB.29.18] And I said, with my family I waste away, and like the sea I increase days. [§]
va'omar im-qini egva ve'kachol arbeh yamim
This verse comes from Job 3:24. 'Va'omar' means 'and I said'. 'Im-qini' means 'with my nest' or 'with my family'. 'Egva' means 'I waste away' or 'I expire'. 'Ve'kachol' means 'and as blue' or 'and like the sea'. 'Arbeh' means 'I multiply' or 'I increase'. 'Yamim' means 'days'. Therefore, the verse speaks of a lament about a life fading away, comparing it to the vastness and countless nature of the sea.
[JOB.29.19] My root is opened to the waters, and dew will remain on my harvest. [§]
shar-shee pa-too-akh eh-lay-mah-yim veh-tal ya-leen beek-tzee-ree.
This verse uses poetic imagery. 'Sharsh' (root) is likened to being 'patuakh' (opened or spread out) towards 'mayim' (waters). 'Tal' (dew) will 'yalin' (spend the night, remain) on 'ktzeeri' (my harvest). It describes a plant whose roots reach for water and are refreshed by the dew.
[JOB.29.20] My glory is new with me, and I will draw my bow in my hand to replace it. [§]
kə-ḇō-ḏî ḥā-ḏāš ‘im-mā-ḏî wə-qaš-šîṯî bə-yā-ḏî ta-ḥā-lîp.
This verse discusses God’s glory and a bow. 'Kə-ḇō-ḏî' means 'my glory'. 'ḥā-ḏāš' means 'new'. ‘im-mā-ḏî’ means ‘with me’. 'wə-qaš-šîṯî' means ‘and I will draw’. 'bə-yā-ḏî' means ‘in my hand’ and 'ta-ḥā-lîp' means ‘replace’ or ‘alternate’.
[JOB.29.21] They have heard to me, and they wait, and they restrain themselves for the Gods’ counsel. [§]
lee-shah-meh-oo vee-hee-cheh-loo vee-yeed-moo leh-moh ah-tsah-tee
This verse contains several words related to God and obedience. "lee" means 'to me'. "shamehu" means 'they hear'. "vee" is a conjunction meaning 'and'. "yichelu" means 'they wait'. "yeedmu" means 'they are silent' or 'they restrain themselves'. "lemoh" means 'to Him' or 'for Him'. "atsati" means 'my counsel'. Therefore, the verse describes people hearing, waiting for, and being silent for God's counsel.
[JOB.29.22] After my words, they will not sleep, and upon them my words will fall. [§]
akharei devari lo yishnu ve'aleiimo titof milati
This verse consists of several parts. 'Akharei' means 'after'. 'Devari' means 'my words'. 'Lo yishnu' means 'they will not sleep'. 'Ve'aleiimo' means 'and upon them'. 'Titof' means 'will drip' or 'will fall'. 'Milati' means 'my words'. The verse speaks of a continued effect of divine communication.
[JOB.29.23] And they shall desire me like rain, and their mouths have opened to dew. [§]
v'yich'lu kamatar li ufihem pa'aru l'malqos.
This verse describes a longing and openness towards God. 'V'yich'lu' means 'and they shall desire'. 'Kamatar' means 'like rain'. 'Li' means 'to me'. 'Ufihem' means 'and their mouths'. 'Pa'aru' means 'they have opened'. 'L'malqos' means 'to dew'. This is often interpreted figuratively as a great desire and openness to receive divine blessing.
[JOB.29.24] I will laugh at them, they will not believe, and they will not cast down the light of my face. [§]
es-chakhak a-lei-hem lo ya-a-mee-nu ve-or pa-nai lo ya-pee-loon
This verse contains several key names and verbs. "es-chakhak" means "I will laugh". "a-lei-hem" means "at them". "lo ya-a-mee-nu" means "they will not believe". "ve-or pa-nai" means "and the light of my face". "lo ya-pee-loon" means "they will not cast down". The verse describes a situation where the speaker will laugh at others, and they will not believe, nor will they diminish the speaker’s favor or presence.
[JOB.29.25] I will choose their ways, and I will sit as head and dwell like a king in the assembly, as mourners comfort themselves. [§]
ev-akh-ar dar-kam ve-eh-shev rosh ve-esh-kon ke-me-lech ba-gud. Ka-ah-shehr ah-ve-leem yeh-nach-em.
This verse describes a desire for righteousness and a willingness to grieve with those who grieve. 'ev-akh-ar' means 'I will choose' or 'I choose'. 'dar-kam' means 'their ways'. 've-eh-shev' means 'and I will sit'. 'rosh' means 'head'. 've-esh-kon' means 'and I will dwell'. 'ke-me-lech' means 'like a king'. 'ba-gud' means 'in the assembly'. 'ka-ah-shehr' means 'as'. 'ah-ve-leem' means 'mourners'. 'yeh-nach-em' means 'they comfort themselves'.
JOB.30
[JOB.30.1] And now, young men mock me, for days that I refused their fathers, to be placed with the dogs of my flock. [§]
ve'atah sosah-koo alai tze'irim mimeni leyammim asher ma'asti avotam lesheet im kalbei tzonai.
This verse expresses lament and complaint. "Ve'atah" means "and now." "Sosah-koo" means "they mock." "Alai" means "on me." "Tze'irim" means "young men." "Mimeni" means "than me." "Leyammim" means "for days." "Asher" means "that." "Ma'asti" means "I refused/disdained." "Avotam" means "their fathers." "Lesheet" means "to place/set." "Im kalbei tzonai" means "with the dogs of my flock". The overall sentiment is that younger people are mocking the speaker because he rejects the ways of his ancestors, and are comparing him to someone who associates with lowly creatures (dogs of the flock).
[JOB.30.2] Even the strength of their hands, why is it for me upon them that it has perished completely? [§]
Gam-koch yedayhem lamah li aleimo avad kalah.
This verse appears in Job 30:23. 'Gam' means 'also' or 'even'. 'Koch' means 'strength' or 'power'. 'Yedayhem' means 'hands of them' (plural). 'Lamah' means 'why' or 'for what reason'. 'Li' means 'to me'. 'Aleimo' means 'upon them'. 'Avad' means 'perished' or 'destroyed'. 'Kalah' means 'completely' or 'altogether'. The verse expresses a lament over the loss of God’s power and protection, questioning why destruction has come upon those he once favored.
[JOB.30.3] In lack and in the palms, a rough mass of the lifeblood has burned. Yesterday was destruction and desolation. [§]
bəḥeser ūbəḵāp̄ān galmūd haʿōrqīm ṣiyyāh ʾemeš šōʾāh ūmᵉšōʾāh.
This verse is highly poetic and difficult to translate directly. 'ḥeser' relates to a lack or deficiency. 'ḵāp̄ān' refers to the palms of hands. 'galmūd' suggests a rough, unrefined mass or lump. 'haʿōrqīm' means 'of the veins' or 'of the lifeblood'. 'ṣiyyāh' suggests a burning or scorching. 'ʾemeš' indicates yesterday or the recent past. 'šōʾāh' and 'mᵉšōʾāh' both signify destruction or desolation. The verse appears to be describing a horrific scene or a past disaster involving suffering and loss.
[JOB.30.4] The gleaners filled their hands with shrub leaves and rue roots for food. [§]
ha-kot-fim mal-lo-ach a-lei-see-ach ve-sho-resh re-ta-mim lech-mahm.
This verse describes people gathering food during a siege. "ha-kot-fim" refers to those gathering, or gleaners. "mal-lo-ach" means 'fullness' or 'a full amount', often referring to a hand's worth. "a-lei-see-ach" means 'leaves of the shrub', specifically referring to wild herbs or plants. "ve-sho-resh re-ta-mim" means 'and root of the rue plant', a bitter herb used as food in times of scarcity. "lech-mahm" means 'for bread', or as food.
[JOB.30.5] From within they will be driven out. They will cry out against them like a thief. [§]
min-geh yigoreshu yari'u aleimo kagganav
This verse describes a forceful expulsion and a cry raised against those being expelled, comparing them to a thief. 'Min-geh' means 'from within' or 'from the body of'. 'Yigoreshu' is a future passive verb meaning 'they will be driven out'. 'Yari'u' means 'they will cry out' or 'they will shout'. 'Aleimo' is a prepositional phrase meaning 'against them'. 'Kagganav' means 'like a thief'.
[JOB.30.6] In the ravine of streams, to dwell are diggers of dust and caves. [§]
ba'arutz nechalim lishkon chorei afar vekephim
This verse describes a place of dwelling. 'Ba'arutz' means 'in the ravine'. 'Nechalim' means 'of streams'. 'Lishkon' means 'to dwell'. 'Chorei' means 'diggers' or 'those who hollow out'. 'Afar' means 'dust'. 'Vekephim' means 'and caves'. So, the verse describes a place within a ravine of streams, where those who hollow out dust and caves dwell.
[JOB.30.7] Between speeches they will groan, beneath a sword they will be attached. [§]
bayn si-chiym yinhaku, tachath charul yisupachu.
This verse describes creatures making sounds and attaching themselves to a sword. "Bayn" means "between". "Si-chiym" is the plural of "siach", meaning speech or discourse, but it’s often used to refer to a rustling sound. "Yinhaku" means "they will groan, pant, or sigh". "Tachath" means "under" or "beneath". "Charul" is a sword. "Yisupachu" means "they will be attached" or "cling".
[JOB.30.8] The descendants of Naval, also the descendants of Beli-shem, were removed from the land. [§]
bnei-naval gam-bnei beli-shem nikhu min-ha'aretz.
This verse refers to the descendants of Naval and Beli-shem being removed from the land. 'Bnei' means 'sons of' or 'descendants of'. 'Gam' means 'also'. 'Nikhu' means 'were struck down' or 'were removed'. 'Min' means 'from'. 'Ha'aretz' means 'the land'.
[JOB.30.9] And now, their song I was, and I became for them as a word. [§]
ve'atah neginatam hayiti va'ehi lahem lemillah
This verse describes a situation where the speaker has become like a song or a word to a people. 'Ve'atah' means 'and now'. 'Neginatam' is 'their song' or 'their music'. 'Hayiti' means 'I was'. 'Va'ehi' also means 'and I was' or 'and I became'. 'Lahem' means 'to them' or 'for them'. 'Lemillah' means 'as a word' or 'as a saying'.
[JOB.30.10] You all abhor me, be distant from me, and before my face you have not restrained emptiness. [§]
tee-ah-voo-nee rah-khah-koo meh-nee oo-mee-pah-nahy loh-khah-shkhu rok
This verse consists of several words. "tee-ah-voo-nee" comes from the root 'abah' meaning to abhor or detest, and is a second person plural verb form, meaning 'you all abhor'. "rah-khah-koo" comes from the root 'rakhak' meaning to be distant, and is a second person plural imperative verb form, meaning 'be distant'. "meh-nee" is a preposition meaning 'from me'. "oo-mee-pah-nahy" means 'and before my face'. "loh-khah-shkhu" is a negative third person plural perfect form of the verb 'khasak' meaning to restrain or hold back. "rok" means emptiness or spittle.
[JOB.30.11] Because Jethro opened his mouth, and Yahveh answered me, and restraint was sent from before me. [§]
kee-yit-ree fo-tach vaye-ah-neh-nee veres-en mee-pah-nee shilleh-choo.
This verse describes a situation where someone opened their mouth and Yahveh answered, and then restraint was sent from before them. "Kee" indicates a reason or because. "Yitree" is a proper name, likely Jethro. "Fo-tach" means opened. "Vaye-ah-neh-nee" means and Yahveh answered me. "Veres-en" is a restraint or bridle. "Mee-pah-nee" means from before me. "Shilleh-choo" means was sent.
[JOB.30.12] On the right hand they flourish, my feet will arise and dispatch; and they have established upon me the paths of their strength. [§]
al-yamin pirchach yakumu raglai shillechu vayassolu alai orchot eidam.
This verse uses several key terms. "Yamin" means right hand, used figuratively to mean strength or power. "Pirchach" means to flourish or bloom. "Yakumu" means to stand or arise. "Raglai" means my feet. "Shillechu" means to send or dispatch. "Vayassolu" means they have laid or established. "Alai" means upon me. "Orchot" means paths or ways. "Eidam" means their moisture, figuratively meaning their strength or life force.
[JOB.30.13] They have abandoned my paths for emptiness, and they are not helpful to them. There is no helper for them. [§]
na-tsoo ne-tee-vah-tee le-hah-vah-tee yo-ee-loo lo o-zer la-moh.
This verse consists of several words. "na-tsoo" means "they have abandoned". "ne-tee-vah-tee" means "my paths". "le-hah-vah-tee" means "for emptiness". "yo-ee-loo" means "they are helpful". "lo" means "not". "o-zer" means "helper". "la-moh" means "to them". Together, these words describe people abandoning the paths of God for nothing, and finding that there is no help for them.
[JOB.30.14] A spacious breach they will come under devastation; they rolled themselves. [§]
kef-er-etz ra-chav yeh-eh-tah-yoo tach-at sho-ah hit-gal-gah-loo
This verse uses several names and concepts. "Keferez" refers to a breach or opening. "Rachav" means spacious or wide. "Yeh-eh-tah-yoo" is a future tense verb meaning "they will come." "Tachat" means "under" or "instead of." "Shoah" means devastation, ruin, or calamity. "Hitgalgaloo" is a verb meaning "they rolled themselves" or "they were overturned".
[JOB.30.15] That which has turned against me pursues me like a wind of scattering, and as pain passes away, so has my salvation. [§]
ha-hofek alai ba-lahot tirdof ka-ruach nedivati u-ke-av avra yeshuati.
This verse describes a situation where something has turned against the speaker, pursuing them like a wind. It uses imagery of scattering and passing away to describe a loss of salvation or help. 'Hofek' refers to something turning or overturning. 'Lahot' means to pursue or chase. 'Nedivati' refers to a voluntary offering or wind. 'Avra' means to pass away or vanish. 'Yeshuati' means my salvation.
[JOB.30.16] And now, you pour out my soul upon me; the days of my affliction seize me. [§]
ve’atah ‘alay tishaphech nafshi yo’achazuni yemey ‘oni
This verse is composed of several parts. 'Ve’atah' means 'and now'. 'Alay' means 'upon me'. 'Tishaphech' means 'you pour out'. 'Nafshi' means 'my soul'. 'Yo’achazuni' means 'they seize me'. 'Yemey’ means 'days of'. 'Oni' means 'my affliction'. The verse describes a feeling of being overwhelmed by sorrow and hardship.
[JOB.30.17] Night has torn my bones from above me, and my veins will not rest. [§]
Lay-lah atz-ah-mai ni-kar meh-ah-lai veh-or-kai lo yish-kah-von.
This verse describes a state of intense suffering and sleeplessness. "Lay-lah" means night. "Atz-ah-mai" is my bones. "Ni-kar" means to be pierced or torn. "Meh-ah-lai" means from above me. "Veh-or-kai" means and my veins. "Lo yish-kah-von" means will not rest.
[JOB.30.18] In abundance of strength, He will adorn Himself with my garments, like my hands a tunic He will gird me. [§]
bə-rāv-ḵōaḥ yitḥap̄eš ləḇūšî kəp̄î kuṯānṯî ya’azrēnî
This verse uses imagery of God dressing Himself in strength and garments. “bə-rāv-ḵōaḥ” means ‘in abundance of strength’. “yitḥap̄eš” means ‘He will disguise Himself’ or ‘He will adorn Himself’. “ləḇūšî” means ‘my garments’. “kəp̄î” means ‘my hands’ or ‘like my hands’. “kuṯānṯî” means ‘my tunic’ or ‘my robe’. “ya’azrēnî” means ‘He will gird me’ or ‘He will strengthen me’. The verse depicts God preparing for action, dressing in strength and attire.
[JOB.30.19] Show me severity, and I resemble dust and ashes. [§]
ho-ra-nee la-cho-mer va-et-ma-shel ke-a-far va-e-fer
This verse contains several words that require literal translation. 'Horani' means 'show me,' 'lachomer' means 'to hardship' or 'to severity,' 'va'etmashel' means 'and I resemble,' 'ke'afar' means 'like dust,' and 'va'efer' means 'and ashes.' The verb tense indicates a present or continuing state.
[JOB.30.20] I cry out to God, and God does not answer me. I stand, and God considers me. [§]
a-sha-vah oo-lay-kah ve-lo ta-ah-neh-nee o-mad-tee va-tee-tiv-bo-nen bee
This verse contains several key names and verbs. "El" signifies "God". The verb "sha-vah" means to cry out or call. "Anah" means to answer. "Omd" means to stand. "Tiv-bo-nen" means to understand or consider. “Bee” means in me.
[JOB.30.21] You will turn to be cruel to me, with the strength of your hand, you will harbor hatred against me. [§]
teh-hah-fekh leh-akh-zar lee beh-o-tsem yad-kah tish-teh-meh-nee
This verse contains several words that require careful literal translation. "teh-hah-fekh" means 'you will turn'. "leh-akh-zar" means 'to cruel (one)'. "lee" means 'to me'. "beh-o-tsem" means 'with strength'. "yad-kah" means 'your hand'. "tish-teh-meh-nee" means 'you will harbor hatred against me'. The structure suggests a conditional or causative relationship; 'You will turn to being cruel to me, with the strength of your hand, you will harbor hatred against me'.
[JOB.30.22] Lift me up to spirit, mount me and strengthen me, restore me. [§]
ti-sa-e-ni el-ru-ach tar-ki-ve-ni u-temog-ge-ni tu-shi-va
This verse uses a series of imperatives (commands) directed to God. 'Tisaeni' means 'lift me up'. 'El-ruach' means 'to spirit' or 'to wind'. 'Tarkiveini' means 'mount me' or 'make me ride'. 'Temoggeni' means 'strengthen me' or 'make me swell'. 'Tushiva' means 'restore me' or 'bring me back'. The overall sense is a plea for divine intervention, a request for being carried, empowered, and renewed.
[JOB.30.23] For I know that death will restore me, and to a house of appointed time for all living. [§]
ki-ya-da-ti ma-vet te-shi-ve-ni u-veit mo-ed le-chol chai.
This verse contains several key words. 'Ki' means 'for' or 'because'. 'Yada'ti' is the first person singular perfect form of the verb 'yada', meaning 'to know'. 'Mavet' means 'death'. 'Teshibeni' is a verb meaning 'you will restore me' or 'you will bring me back'. 'Veit' means 'house'. 'Moed' means 'appointed time', 'meeting', or 'assembly'. 'Lechol' means 'to all'. 'Chai' means 'living' or 'life'.
[JOB.30.24] But not with it will he send a hand, if by his word is help to them. [§]
akh lo-be-ee yish-lakh-yad im-be-fee-do la-hen shua
This verse contains several words related to divine power and assistance. "Akh" means "but" or "only". "Lo" is a negative, meaning "not". "Be-ee" is a contraction meaning "in it" or "with it", likely referring to power or ability. "Yish-lakh-yad" literally means "to send hand", but idiomatically means "to stretch out a hand" or "to help". "Im" means "if". "Be-fee-do" means "in his mouth", but is understood idiomatically as “by his word”. "La-hen" means "to them", referring to the people. "Shua" means "help" or "deliverance".
[JOB.30.25] If I have not wept for the hardship of the day, my soul has grieved for the needy one. [§]
im-lo bakiti liqsheh-yom, agamah nafshi la'ebyone.
This verse contains several components. "im-lo" means "if not". "bakiti" is the first person singular imperfect of the verb meaning "to weep". "liqsheh-yom" means "for the hardness of the day", or "in difficult times". "agamah" means "weariness", "grief" or "sorrow". "nafshi" means "my soul". "la'ebyone" means "for the poor one" or "to the needy one". Overall, the verse expresses a conditional statement relating the speaker's grief to the suffering of the poor.
[JOB.30.26] For I hoped for good, and evil came. And I waited for light, and darkness came. [§]
ki tov kiviti vayavo ra, va'yachal'ah le'or vayavo ofel.
This verse expresses a sense of disappointment and reversal of expectation. "ki" means "for" or "because". "tov" means "good". "kiviti" means "I hoped". "vayavo" means "and came". "ra" means "evil" or "bad". "va'yachal'ah" means "and I waited". "le'or" means "for light". "vayavo" again means "and came". "ofel" means "darkness". The verse describes hoping for good but receiving evil, and waiting for light but receiving darkness.
[JOB.30.27] My innards boil, and did not become still before me, my days. [§]
may-ee root-hoo v’lo-dam-moo kid-moo-nee y’may-oh-nee
This verse describes a physical and emotional distress. "may-ee" means "my innards" or "my bowels". "root-hoo" means "they boil" or "they churn". "v’lo-dam-moo" means "and did not become still". "kid-moo-nee" means "before me". "y’may-oh-nee" means "my days". The overall sense is that the speaker’s internal state is in turmoil and their suffering is ongoing.
[JOB.30.28] Gloomy I walked without favor. I stood in the assembly, I will cry out. [§]
kodehr hillakhti b’lo chamah kamti baqahal ashaveh
This verse describes a state of distress and a plea for help. "Kodehr" suggests a somber or gloomy state. "Hillakhti" means I walked. "B’lo chamah" means without warmth or favor. "Kamti" means I stood or arose. "Baqahal" means in the assembly or congregation. "Ashaveh" means I will cry out or wail.
[JOB.30.29] A brother I was to dragons, and a companion to the daughters of the ostrich. [§]
akh hayiti letannim veren livnot ya'anah
This verse uses metaphorical language. 'Akh' means brother. 'Hayiti' means 'I was'. 'Letannim' refers to dragons or sea monsters. 'Veren' means a companion or friend. 'Livnot ya'anah' means 'to the daughters of the ostrich'. Therefore, the verse speaks of a speaker who identifies with or has a kinship with dragons and is a companion to the daughters of the ostrich.
[JOB.30.30] My skin is pale from above, and my bones burn from within me. [§]
Oree shah-har may-ahl-ay veh-atz-mee-khah-rah mee-nee-kho-rev.
This verse uses poetic language to describe intense suffering. "Oree" means my skin. "Shah-har" means dawn or pale. "May-ahl-ay" means from above me. "Veh-atz-mee" means and my bones. "Khah-rah" means burns or is inflamed. "Mee-nee-kho-rev" means from within me, or from my insides. The verse describes a condition where the skin is pale like dawn, and the bones burn from within.
[JOB.30.31] And it came to pass, for mourning my lyre, and my pipes for the sound of weeping. [§]
va-yhi le-evel kinori ve-ugavi le-kol bochim
This verse describes a state of mourning and grief, where the speaker's musical instruments now produce sounds of lamentation. 'Evel' means mourning. 'Kinori' refers to a lyre or harp. 'Ugavi' means pipes or flutes. 'Kol bochim' means the sound of those who weep.
JOB.31
[JOB.31.1] A covenant I have made before my eyes, and what will I observe concerning a young woman? [§]
bə-rît kā-ra-tî lə-ʿê-nāy ū-māh ʾeṯ-bō-nēn ʿal-bə-ṯū-lāh.
This verse discusses a covenant made before the eyes of someone, and asks what one will observe concerning a young woman. "Bə-rît" means covenant. "Kā-ra-tî" means I have made. "Lə-ʿê-nāy" means before my eyes. "Ū-māh" means and what. "ʾeṯ-bō-nēn" means will I observe. "ʿal-bə-ṯū-lāh" means concerning a young woman.
[JOB.31.2] What portion belongs to the Gods from above, and what inheritance belongs to Shaddai from the heights? [§]
oo-meh che-lek el-o-hah mee-mah-al vee-na-cha-lat sha-dai mee-mer-o-meem.
This verse asks what portion or inheritance belongs to the Gods above, and what inheritance belongs to Shaddai from the heights. ‘El’ means God. ‘Elohim’ is the plural form of ‘El’, meaning ‘the Gods’. ‘Shaddai’ is a divine name often associated with power and is generally understood to be an aspect of God. ‘Mermim’ refers to heights or the heavens.
[JOB.31.3] Is not strength for perversity, and alienation for the workers of wickedness? [§]
ha-lo-a-eed le-ah-val ve-ne-ker le-po-ah-lei ah-ven
This verse uses several words relating to injustice and wickedness. "Ha-lo" is a rhetorical question particle meaning "Is it not?". "Eid" means strength, power, or might. "Le-ah-val" means "to iniquity" or "to perversity". "Ne-ker" means strange, foreign, or alien. "Le-po-ah-lei" means "to doers of" or "to workers of". "Ah-ven" means iniquity, wickedness, or perversity.
[JOB.31.4] Is it not he who will see my ways, and will count all my steps? [§]
Ha-lo hu yir'eh derakhai ve-chol tze'adai yispor.
This verse consists of a rhetorical question followed by a statement of assurance. "Ha-lo" is a rhetorical question particle meaning "Is it not...?" "Hu" means "he". "Yir'eh" is a future tense form of "to see". "Derakhai" means "my ways". "Ve" is "and". "Chol" means "all". "Tze'adai" means "my steps". "Yispor" is a future tense form of "to count". Therefore, the verse asks if it is not he who will see my ways, and will count all my steps.
[JOB.31.5] If I have walked with vanity, and deceit has ensnared my steps. [§]
im-ha-lach-ti im-shav-ah va-tachash al-mir-mah rag-li
This verse contains a conditional statement. 'Im' means 'if'. 'Halachti' means 'I have walked'. 'Shav' means 'falsehood' or 'vanity'. 'Vatachash' means 'you have deceived'. 'Al' means 'upon'. 'Mirmah' means 'deceit'. 'Ragli' means 'my foot' or 'my steps'. Therefore, the verse asks if the speaker has walked with falsehood, and if deceit has ensnared their steps.
[JOB.31.6] Weigh me in balances of justice, and may the Gods know my integrity. [§]
yish-kleh-nee beh-moh-ahz-neh-ee-tseh-dek ve-yeh-dah-eh el-oh-heem too-mah-tee.
This verse contains several key names and words. "yish-kleh-nee" means "weigh me". "beh-moh-ahz-neh-ee-tseh-dek" means "in balances of justice/righteousness". "ve-yeh-dah-eh" means "and know". "el-oh-heem" is "the Gods". "too-mah-tee" means "my integrity". This verse is a plea for God to weigh the speaker’s character and acknowledge their uprightness.
[JOB.31.7] If Assyria turns away from the path, and walks after my eyes, and if their heart clings to emptiness, then... [§]
im titteh ashuri minni hadderech ve'achar einai halach libbi ubekapai davak mu'um.
This verse speaks of a request regarding Assyria. The speaker asks that if Assyria turns from the path, and walks after the speaker's eyes, and if their heart clings to falsehood, then...
[JOB.31.8] I will sow, and another will eat, and my growth will take root. [§]
ezre’ah ve’acher yo’chel ve’tse’etsa’ai yeshorashu
This verse contains several components. "ezre’ah" means “I will sow”. "ve’acher" means “and another”. "yo’chel" means “will eat”. "ve’tse’etsa’ai" means “and my growth/fruit”. "yeshorashu" means “will take root”. The verse speaks of one person sowing, while another enjoys the fruit of that labor, and the offspring will establish themselves.
[JOB.31.9] If my heart is drawn to a woman, and I have lain in wait at the entrance of my friend. [§]
Im-nif-tah liv-bee al-ish-shah veh-al-peh-tah reh-ee a-rav-tee.
This verse describes a feeling of being drawn to a woman and lying in wait at the entrance of a friend. “Im” means “if”. “Nif-tah” is a verb meaning “to be opened” or “to be drawn”. “Liv-bee” means “to my heart”. “Al-ish-shah” means “to a woman”. “Veh” means “and”. “Al-peh-tah” means “at the opening”. “Reh-ee” means “of my friend”. “A-rav-tee” means “I have lain in wait”.
[JOB.31.10] You will grind to another my wife, and upon her others will bow. [§]
tit-khan le-ah-kher ish-tee ve-ah-lei-ha yikh-re-oon ah-kher-een
This verse uses several terms. "Titkhan" means "you will grind". "Le-akher" means "to another". "Ishti" means "my woman" or "my wife". "Ve-aleiha" means "and upon her". "Yikhreoon" means "they will bow". "Akherim" means "others". The verse describes a future situation where one woman will be ground to another, and others will bow upon her.
[JOB.31.11] For it is imagination, and it is iniquity of the Philistines. [§]
ki-hee zoo-mah; veh-hee aw-von plee-leem.
This verse consists of several words. 'Ki' means 'for' or 'because'. 'Hee' is a pronoun meaning 'it'. 'Zoo-mah' means 'imagination', 'thought', or 'invention'. 'Veh' means 'and'. 'Hiy' is another form of the pronoun 'it'. 'Aw-von' means 'iniquity', 'wickedness', or 'guilt'. 'Plee-leem' means 'Philistines'. Therefore, the verse states a reason, and then identifies what that reason is relating to the Philistines.
[JOB.31.12] For fire is to ruin, it will consume, and in all my produce it will root out. [§]
kee esh hee ad-avadon tocheil uvekhal-tevua'ti teshuresh
This verse describes fire as a consuming force. 'Esh' means 'fire'. 'Hee' means 'it is'. 'Ad-avadon' is a compound word; 'ad' meaning 'to' or 'until', and 'avadon' meaning 'ruin' or 'destruction'. 'Tocheil' means 'it will eat' or 'it will consume'. 'Uvekhal-tevua'ti' means 'and in all my produce'. 'Teshuresh' means 'it will root out' or 'it will destroy the roots of'.
[JOB.31.13] If I refuse judgment concerning my servant and my handmaid in their multitude when they are with me. [§]
Im-em-a’as mish-pat av-dee va-a-ma-tee ber-ee-vam im-ma-dee.
This verse contains several words needing literal translation. "Im" means "if". "Em-a’as" is a first-person singular imperfect of the verb meaning "to refuse". "Mish-pat" means "judgment". "Av-dee" means "my servant" (masculine). "Va-a-ma-tee" means "and my handmaid" (feminine). "Ber-ee-vam" means "in their multitude". "Im-ma-dee" means "with me". The verse expresses a conditional statement regarding the refusal of judgement concerning a servant and handmaid in their multitude when present with the speaker.
[JOB.31.14] What shall I do when God rises, and what shall I answer when he visits? [§]
oo-mah eh-eh-seh kee-yoh-koom el vee-kee-yif-kode mah ah-shee-veh-nu
This verse asks what one should do when God rises up and visits. "Mah" means "what". "Eseh" means "I will do" or "do". "Yakoom" means "will rise". "El" means "God". "Yif-kode" means "will visit" or "will inspect". "A-shee-veh-nu" means "I return to him" or "what shall I answer him".
[JOB.31.15] Did not God make me in the belly, and establish us in one womb? [§]
ha-lo ba-ve-ten o-seh-nee a-sah-hoo va-yi-ku-nen-nu ba-re-chem eh-chad.
This verse discusses God's creation of a person within the womb. 'ha-lo' is an interrogative particle, essentially asking 'did not...?' 'ba-ve-ten' means 'in the belly/womb'. 'o-seh-nee' is 'making me'. 'a-sah-hoo' means 'He made it/him'. 'va-yi-ku-nen-nu' means 'and He established us/formed us'. 'ba-re-chem' means 'in the womb'. 'eh-chad' means 'one'.
[JOB.31.16] If I restrain myself from the desire of the poor, and I consume the eyes of a widow. [§]
Im-emna meihefetz dallim veeinei almana acheleh.
This verse consists of a conditional statement. "Im" introduces the condition, meaning "if". "Emna" means "I will restrain". "Mei" is a preposition meaning "from". "Hephetz" means "desire" or "pleasure". "Dallim" is the plural of "dal", meaning "poor". "Ve" means "and". "Einei" means "eyes" (plural). "Almana" means "widow". "Acheleh" means "I will consume". Therefore, the verse literally asks if restraining oneself from the desire of the poor and consuming the eyes of a widow is possible.
[JOB.31.17] And I eat my bread alone, and I do not eat an orphan from it. [§]
ve-okhal pitti le-vad-di ve-lo-akhal yatom mi-men-nah
This verse describes a situation where someone eats their bread alone and does not partake with an orphan from their sustenance. 'Ve' means 'and', 'okhal' means 'I eat', 'pitti' means 'my bread', 'le-vad-di' means 'alone', 've-lo' means 'and not', 'akhal' means 'I eat', 'yatom' means 'orphan', 'mi-men-nah' means 'from it/her'.
[JOB.31.18] For from youth you have raised me like a father, and from my mother’s womb you have sustained me. [§]
ki min’uray gedelani ke’av u’mibeten imi anhena.
This verse speaks of being raised and cared for from youth. "min’uray" means from youth. "gedelani" means you have raised me. "ke’av" means like a father. "u’mibeten" means and from the womb. "imi" means my mother. "anhena" means you have sustained me.
[JOB.31.19] If I see a destroyed one without clothing and there is no covering for the poor one. [§]
Im-er'eh oh-ved mee-blee leh-voosh veh-eyn keh-soot lah-ev-yohn.
This verse describes seeing someone destroyed without clothing and a poor person lacking covering. "Im" is a conditional 'if'. "Er'eh" means 'I see'. "Oh-ved" means 'destroyed'. "Mee-blee" means 'without'. "Leh-voosh" means 'clothing'. "Veh" is 'and'. "Ein" means 'there is not'. "Keh-soot" means 'covering'. "Lah-ev-yohn" means 'to the poor one'.
[JOB.31.20] If they do not bless me with offspring, and from the fleece of my lambs it will become warm. [§]
Im-lo bir'khuni khalatzav u'mi'gez keb'say yit'chammam.
This verse consists of a conditional statement. "Im-lo" means "if not". "Bir'khuni" means "they bless me". "Khalatzav" refers to the offspring of my loins. "U'mi'gez keb'say" means "and from the fleece of my lambs". "Yit'chammam" means "it will become warm". Therefore the verse is a conditional statement about offspring and the warmth derived from them.
[JOB.31.21] If I lift up my hand upon an orphan, for I see my help at the gate. [§]
Im-hanifoti al-yatom yadi, ki ereh bashaar ezrati.
This verse discusses extending a hand to an orphan. "Im" means "if". "Hanifoti" means "I lift up". "Al" means "upon". "Yatom" means "orphan". "Yadi" means "my hand". "Ki" means "for". "Ereh" means "I see". "Bashaar" means "at the gate". "Ezrati" means "my help".
[JOB.31.22] My shoulder will fall from my shoulder blade, and my arm will be broken from its socket. [§]
kə-tê-p̄î mi-šik-mə-āh tip-pōl wə-’eż-rō-’î mi-qā-nāh ti-šā-ḇēr.
This verse describes a physical collapse or weakening. "kə-tê-p̄î" means "my shoulder". "mi-šik-mə-āh" means "from the shoulder blade". "tip-pōl" means "will fall". "wə" is a conjunction meaning "and". "’eż-rō-’î" means "my arm". "mi-qā-nāh" means "from the socket" or "from the reed". "ti-šā-ḇēr" means "will be broken". The verse uses parallelism to emphasize the extent of the physical distress.
[JOB.31.23] For the terror of God is upon me, and I cannot bear his burden. [§]
kee pakhad elai eid el u misse’to lo ukhal.
This verse describes a fear of God. "Pakhad" means fear. "Elai" means to me. "Eid" means terror or vapor. "El" is God. "Misse’to" means his burden or his carrying. "Lo ukhal" means I cannot.
[JOB.31.24] If I have set gold as my confidence and said to silver, ‘You are my refuge,’ [§]
Im-samti zahav kisli ve-laketem amarti mivtachi.
This verse is from the Book of Job, chapter 31, verse 25. ‘Im’ means ‘if’. ‘Samti’ means ‘I have set’. ‘Zahav’ means ‘gold’. ‘Kisli’ means ‘my confidence’ or ‘my trust’. ‘Ve’ means ‘and’. ‘Laketem’ means ‘silver’. ‘Amarti’ means ‘I have said’. ‘Mivtachi’ means ‘my refuge’ or ‘my security’. The verse expresses a conditional statement about whether the speaker has placed his trust in riches.
[JOB.31.25] If I rejoice because my strength is great and because my hand has found greatness. [§]
Im-esmach ki-rav cheyli ve-ki-kabir matz'a yadi.
This verse consists of a conditional statement. 'Im' indicates 'if'. 'Esmach' means 'I will rejoice'. 'Ki' means 'because' or 'for'. 'Rav' means 'great' or 'many'. 'Cheyli' means 'my strength' or 'my power'. 'Kabir' means 'mighty' or 'great'. 'Matz'a' means 'found'. 'Yadi' means 'my hand'. Therefore, the verse expresses a conditional rejoicing based on strength and achievement.
[JOB.31.26] If I see light that is shining, and the moon is precious as it goes. [§]
Im-er'eh or ki yahel veyareach yaqar holech.
This verse describes a vision of light and the moon appearing precious as it moves. "Im" means "if". "Er'eh" means "I see". "Or" means "light". "Ki" means "that" or "for". "Yahel" is a verb form of the root meaning "to shine", indicating light is shining. "Ve" means "and". "Yareach" means "the moon". "Yaqar" means "precious" or "costly". "Holech" means "walking" or "going".
[JOB.31.27] And he swore in secret to my heart, and she kissed my hand to my mouth. [§]
va-yip-teh bas-se-ter liv-bee va-tee-shah ya-dee le-fee
This verse describes a secret oath or covenant. 'Va-yip-teh' means 'and he/it swore'. 'Bas-se-ter' means 'in secret'. 'Liv-bee' means 'to my heart'. 'Va-tee-shah' means 'and she/it kissed'. 'Ya-dee' means 'my hand'. 'Le-fee' means 'to my mouth'. The verse describes a sealing of a covenant with a kiss of the hand to the mouth.
[JOB.31.28] Also, it is my iniquity of escape, for I have denied God from above. [§]
gam-hu avon pliyli ki-kichashti lael mimma'al
This verse contains several key words. 'Gam' means 'also'. 'Hu' means 'he'. 'Avon' means 'iniquity' or 'wrongdoing'. 'Pliyli' means 'my escape' or 'my deliverance'. 'Ki' means 'for' or 'because'. 'Kichashti' means 'I have denied'. 'Lael' means 'to God'. 'Mimma'al' means 'from above'. Therefore, the verse speaks of an iniquity relating to denying God from above.
[JOB.31.29] If I rejoice in the misfortune of my enemies, and I awaken because evil was found for him, then… [§]
im-esmach be-feed mesaneai ve-hit'orarti ki-metza'o ra
This verse describes a speaker’s reaction to an enemy finding misfortune. ‘Im’ means ‘if’. ‘Esmach’ refers to rejoicing. ‘Be-feed’ means ‘in the misfortune of’. ‘Mesaneai’ means ‘my enemies’. ‘Ve-hit’orarti’ means ‘and I will be stirred up’ or ‘and I will awaken’. ‘Ki’ means ‘for’ or ‘because’. ‘Metza’o’ means ‘he found it’ or ‘it was found for him’. ‘Ra’ means ‘evil’ or ‘bad’.
[JOB.31.30] And I did not give to sin my palate to ask in the Gods his soul. [§]
Velo natati lachato chicci lish'ol be'alah nafsho.
This verse contains several words related to God and sin. 'Velo' means 'and not'. 'Natati' means 'I gave'. 'Lachato' means 'to sin'. 'Chicci' means 'my palate'. 'Lish'ol' means 'to ask'. 'Be'alah' refers to a god or gods. 'Nafsho' means 'his soul'. The verse describes a situation where the speaker did not allow sin to enter his experience or consideration.
[JOB.31.31] If not, we will tell my husband that we and my son brought the game, and if he asks for a large amount of it, we will not be satisfied. [§]
im-lo amru mete aholi mi-yiten mebesaro lo nisba
This verse comes from the story of Jacob and Esau, where Jacob deceives his father Isaac into giving him the blessing intended for Esau. Rebekah instructs her son Jacob to obtain the game and prepare it so that Isaac will bless him. She tells him that if she tells Isaac that she and her son brought the game, then she and her son will be considered responsible if Isaac asks for a large amount of food. This verse is Rebekah speaking about her fear that Isaac will ask for so much game that they will not be able to satisfy him.
[JOB.31.32] Outside, a stranger will not spend the night; to the traveler, my doors I will open. [§]
bah-hootz lo-yah-leen gehr deh-lah-tai la-o-rach ef-tah
This verse contains several words relating to hospitality and shelter. "bah-hootz" means "outside". "lo-yah-leen" is a negative command meaning "will not spend the night". "gehr" means "a stranger". "deh-lah-tai" means "my doors". "la-o-rach" means "to the traveler". "ef-tah" means "I will open". The verse describes a willingness to offer shelter.
[JOB.31.33] If I have covered my transgression like a man, to hide my iniquity in my heart... [§]
im-kisiti ke-adam pisha'ai litmon be-chubi avoni
This verse contains several words that need literal translation. "Im" means "if". "Kisiti" means "I have covered". "Ke-adam" means "like a man". "Pisha'ai" means "my transgression". "Litmon" means "to hide". "Be-chubi" means "in my heart". "Avoni" means "my iniquity". The verse is a rhetorical question suggesting that the speaker has not concealed their sins.
[JOB.31.34] For I tremble before the multitude great and the scorn of families will humble me, and I will not go out of the opening. [§]
kee eh-eh-rohz | hah-mohn rah-bah oo-booz-mish-pah-hot yeh-hee-teh-nee vah-eh-dom loh-eh-tseh pah-tah.
This verse describes a feeling of being overwhelmed and disgraced. "kee" means "for" or "because". "eh-eh-rohz" comes from the root 'aratz, meaning to be afraid, to tremble. "hah-mohn rah-bah" means "the multitude great", signifying a large group of people. "oo-booz-mish-pah-hot" is "and scorn of families". "yeh-hee-teh-nee" means "it will diminish me", or "it will humble me". "vah-eh-dom" means "and Edom". "loh-eh-tseh" means "I will not go out". "pah-tah" means "opening" or "gate". The verse speaks of being overwhelmed by a great multitude and the disdain of families, resulting in a reluctance to even venture outside.
[JOB.31.35] Who would give to me a listener to me? Indeed, my will is that the Almighty will answer me, and a book be written concerning the man of my quarrel. [§]
mee yitten-lee shomea lee hen-tavi Shaddai yaanehni ve-sefer katav ish rivi.
This verse expresses a desire for someone to listen to the speaker’s case and for a record to be kept of their dispute. "Mee yitten-lee" means "Who would give to me". "Shomea lee" means "a listener to me". "Hen-tavi" is an expression meaning "indeed, my will". "Shaddai" is a name associated with God, meaning "the Almighty". "Yaanehni" means "will answer me". "Ve-sefer katav" means "and a book written". "Ish rivi" means "man of my quarrel".
[JOB.31.36] If not upon my shoulder I will carry him, I will bind him with crowns to me. [§]
im-lo al-shikmi esha'ennu, e'enden nu atarot li.
This verse comes from the story of Deborah and Barak in Judges 5:10. It is spoken by Deborah to Barak. "Im-lo" means "if not". "Al-shikmi" means "upon my shoulder". "Esha'ennu" means "I will carry him". "E'enden nu" means "I will bind him". "Atarot" means "crowns". "Li" means "to me". The verse is a poetic declaration of Deborah’s role in the victory, asserting that she will bear the honor and glory.
[JOB.31.37] The number of my steps I will tell him, like a telling I will bring near. [§]
mispar tze'aday agidenoo kmo nogeed akaravennu.
This verse discusses recounting and approaching steps. "Mispar" means number. "Tze'aday" means my steps. "Agidenoo" means I will tell him. "Kmo" means like. "Nogeeed" means a story or a telling. "Akaravennu" means I will bring near.
[JOB.31.38] If upon me my land will cry out, and together its furrows they will weep. [§]
im-alay ad-ma-tee tiz-ahk, ve-ya-chad te-la-may-ha yiv-ka-yon.
This verse uses several key terms. "Im" means "if". "Alay" means "upon me". "Admati" means "my land". "Tizak" means "it will cry out". "Ve" means "and". "Yachad" means "together". "Telameha" means "its furrows". "Yivkayon" means "they will weep". The verse speaks of the land crying out and its furrows weeping.
[JOB.31.39] If I have consumed strength without payment, and I have diminished life from its owner. [§]
im-ko-chah ach-al-ti be-lee-ka-sef ve-ne-fesh be-a-lei-ha hip-ach-ti
This verse describes a situation where strength is consumed without payment and life is diminished from its owner. "Koach" refers to strength or power. "Achalti" means I have consumed. "Be-lee-kassef" means without money. "Nefesh" means life or soul. "Be-aleiha" means its owner. "Hipachti" means I have diminished or reduced.
[JOB.31.40] Instead of sin, strength will come forth, and instead of barley, grass will come. The words of Job are complete. [§]
tachat chata yetsa choach vetachat se'orah ba'asha tammu divrei Iyov.
This verse is from the Book of Job. 'Tachat' means 'instead of' or 'in place of'. 'Chata' means 'sin'. 'Yetsa' means 'will go forth' or 'will come out'. 'Choach' means 'strength'. 'V'tachat' means 'and in place of'. 'Se'orah' means 'barley'. 'Ba'asha' means 'grass'. 'Tammu' means 'are finished' or 'are complete'. 'Divrei' means 'the words of'. 'Iyov' is the proper name 'Job'.
JOB.32
[JOB.32.1] And these three men ceased to contend with Job, for he is righteous in their eyes. [§]
va-yish-be-tu shlo-she-t ha-a-na-shim ha-e-leh me-a-not et-i-yov ki hu tza-dik be-ei-nav.
This verse describes three men ceasing to contend with Job. The reason given is that he is righteous in their eyes. 'Va-yish-be-tu' means 'and they ceased'. 'Shlo-she-t ha-a-na-shim ha-e-leh' means 'these three men'. 'Me-a-not et-i-yov' means 'from contending with Job'. 'Ki hu tza-dik be-ei-nav' means 'for he is righteous in their eyes'.
[JOB.32.2] And the anger of God, son of Barachel the Buzite from the family of Ram, burned against Iyyov. His anger was over Iyyov’s righteousness, feeling that his soul was righteous because of the Gods. [§]
Va-yichar af Elohu ben-Barachel ha-Buzi mimishpachat Ram be-Iyyov charah apo al-tzadko nafsho me-Elohim.
This verse describes the anger of Elohu, son of Barachel the Buzite, from the family of Ram, towards Iyyov. His anger is directed at Iyyov’s righteousness, because he feels this righteousness comes from the Gods.
[JOB.32.3] In three of their friends, his anger burned because they did not find an answer, and they judged Job. [§]
oo-vish-loh-sheht ray-ah-yoo khah-rah ah-poh al ah-sher lo-mah-tsoo mah-ah-neh vah-yar-shee-oo et ee-yov.
This verse describes the anger of three friends towards Job because they could not find an answer to his suffering, and thus they judged him. 'VishloSheht' means 'in three'. 'Re'ayoo' means 'their friends'. 'Kharah' means 'burned' or 'was angry'. 'Apo' means 'his nose' or, figuratively, 'his anger'. 'Al asher' means 'because that'. 'Lo matsoo' means 'they did not find'. 'Ma'aneh' means 'an answer'. 'Vayarshieu' means 'and they judged'. 'Et Iyov' means 'Job'.
[JOB.32.4] And God-is-God waited for Job to speak, because the old ones were older than him in days. [§]
veh-el-ee-hoo khik-kah et-ee-yov bid-var-eem kee zek-en-eem-hem-mah mee-men-noo le-ya-meem.
This verse describes Elijah waiting for Job to speak, because they were older than him in days. Let's break down the names: 'Elijah' comes from 'El' (God) and 'iyhu' (He is God). 'Job' is a proper name. 'Eem' is plural, so 'zekeenim' means 'old ones'. The phrase 'mee-men-noo' means 'from me' or 'than me'. 'Le-ya-meem' is 'for days' or 'in days'.
[JOB.32.5] And Elihu saw that there was no response from the three men, and his anger burned. [§]
Va-yar Eli-hu-a ki ein ma-aneh be-fi shlo-sheh ha-anash-im va-yichar apo.
This verse describes Elihu observing that none of the three men responded, and his anger grew as a result. 'Va-yar' means 'and he saw'. 'Eli-hu-a' is the name Elihu. 'Ki' means 'that' or 'because'. 'Ein' means 'there is not'. 'Ma-aneh' means 'answer' or 'response'. 'Be-fi' means 'in the mouth of' or 'from'. 'Shlo-sheh' means 'three'. 'Ha-anash-im' means 'the men'. 'Va-yichar' means 'and burned' or 'and grew hot'. 'Apo' means 'anger' or 'wrath'.
[JOB.32.6] And Elihu, son of Barachel the Buzite, responded, saying, "I am young in days, and you are old. Therefore, I was hesitant and afraid to reveal my thoughts to you." [§]
Va'yan Elihu ben Barachel habbuzi vayomer tza'ir ani leyamim veatem yeshishim al ken zachalti vai'ra mechavot dei etkhem.
This verse introduces Elihu, son of Barachel the Buzite, and states his reason for remaining silent until now. He explains that because he is young and they are old and wise, he hesitated to express his thoughts and feared offending them.
[JOB.32.7] I said, days will speak and an abundance of years will know wisdom. [§]
amarti yamim yedaberu verov shanim yodiu chokhmah
This verse contains several key words. "Amarti" means 'I said'. "Yamim" is the plural of 'day', meaning 'days'. "Yedaberu" is a future tense verb meaning 'they will speak'. "Verov" means 'and abundance of'. "Shanim" means 'years'. "Yodiu" means 'they will know'. "Chokhmah" means 'wisdom'. The verse speaks of days and years revealing wisdom.
[JOB.32.8] Indeed, it is a breath in humankind, and the breath of the Almighty understands them. [§]
Akhen ruakh hee be-enosh ve-nishmat Shaddai tevineim.
This verse discusses the breath of life within humans and the understanding it brings. "Akhen" is an affirmation, meaning 'surely' or 'indeed'. "Ruakh" refers to wind, breath, or spirit. "Hee" is she, indicating that the breath is feminine in grammatical gender. "Be-enosh" means 'in humankind' or 'in a human'. "Ve" means 'and'. "Nishmat" means 'the breath of'. "Shaddai" is a name for God, often translated as 'the Almighty'. "Tevineim" means 'it understands' or 'they understand'.
[JOB.32.9] Not many will be wise, and elders will understand judgment. [§]
lo-rabim yechkamo u-zekenim yavin mishpat
This verse consists of several words. 'Lo' means 'not'. 'Rabim' means 'many'. 'Yechkamo' is a verb meaning 'will be wise'. 'U' means 'and'. 'Zekenim' means 'old ones' or 'elders'. 'Yavin' is a verb meaning 'will understand'. 'Mishpat' means 'judgment' or 'justice'. Therefore, the verse speaks about those who will attain wisdom and understanding.
[JOB.32.10] Therefore I said, "Hear to me, I will declare my knowledge, even I." [§]
lakhen amarti shima'li akhaveh dei af ani
This verse consists of several components. 'Lakhen' means 'therefore'. 'Amarti' means 'I said'. 'Shima'li' is a combination of 'shima' which means 'hear' and 'li' meaning 'to me', so it is 'hear to me'. 'Akhaveh' means 'I will declare' or 'I will make known'. 'Dei' means 'my knowledge'. 'Af' means 'also' or 'even'. 'Ani' means 'I'. So the verse expresses a declaration of sharing knowledge after requesting to be heard.
[JOB.32.11] Indeed, I have waited for your words, I listen until your understandings, until you investigate words. [§]
hen hohalti ledivreikhem, ozin ad-tevunoteikhem, ad-takhkurun millin.
This verse contains several key words. "Hen" means 'indeed' or 'behold'. "Hohalti" means 'I have waited'. "LeDivreikhem" means 'for your words'. "Ozin" means 'I listen'. "Ad-tevunoteikhem" means 'until your understandings'. "Ad-takhkurun" means 'until you investigate'. "Millin" means 'words'. The verse is a statement of attentiveness, where the speaker has waited and listened for the others to fully articulate their thoughts and examine their words.
[JOB.32.12] And concerning you, I have considered, and behold, there is no one to reprove Job, answering his words from among you. [§]
ve'adeikhem etbonan vehineh ein le'iyov mokhiakh oneh amarayv mikhem.
This verse comes from the Book of Job. 've'adeikhem' means 'and concerning you'. 'etbonan' means 'I have considered'. 'vehineh' means 'and behold'. 'ein' means 'there is not'. 'le'iyov' means 'for Job'. 'mokhiakh' means 'one who reproves'. 'oneh' means 'answering'. 'amarayv' means 'his words'. 'mikhem' means 'from you'. The verse describes a situation where the speaker has considered the situation and discovered that no one has been able to refute Job or respond to his arguments.
[JOB.32.13] Lest you say, "We have found wisdom; God will defend us, not a man." [§]
pen-tom-ru ma-tsa-nu kha-khma el yid-fen-nu lo-ish
This verse consists of several parts. 'Pen' means 'lest' or 'that not'. 'Tomru' means 'you say'. 'Matsanu' means 'we have found'. 'Khakhma' means 'wisdom'. 'El' means 'God'. 'Yidfen-nu' means 'will defend us'. 'Lo-ish' means 'not a man'. The entire verse expresses a caution against attributing wisdom to oneself, suggesting that any wisdom found is a result of divine defense, not personal achievement.
[JOB.32.14] And God did not arrange words to me, and in your sayings, I will not return it to him. [§]
ve-lo-ar-ach ei-lai mil-lin u-ve-im-rei-chem lo a-shi-ve-nu
This verse consists of several parts. "ve" is a conjunction meaning 'and'. "lo" is a negation, meaning 'not'. "ar-ach" is a verb form related to arranging or valuing. "ei-lai" means 'to me'. "mil-lin" means 'words'. "u" is another conjunction meaning 'and'. "be-im-rei-chem" means 'in your words' or 'by your sayings'. "lo a-shi-ve-nu" means 'I will not return it to him' or 'I will not answer him with it'. The overall meaning is a rejection of speech or communication.
[JOB.32.15] They did not respond, still they repeated words from them. [§]
khattu lo-anu od he'etiqu mehem milim
This verse describes people who did not respond, and then repeated words from others. "Khattu" is a verb meaning "they were silent" or "they did not respond". "Lo-anu" also means "they did not respond". "Od" means "still" or "yet". "He'etiqu" means "they repeated" or "they copied". "Mehem" means "from them". "Milim" means "words".
[JOB.32.16] And I waited because they would not speak, because they stood and did not answer anymore. [§]
vehochalhti ki lo yedaberu ki amdu lo anu od
This verse describes a situation where the speaker waited for a response but received none. 'Vehochalhti' means 'and I waited'. 'Ki' means 'that' or 'because'. 'Lo yedaberu' means 'they will not speak'. 'Ki amdu' means 'because they stood'. 'Lo anu' means 'they did not answer'. 'Od' means 'anymore' or 'still'. Essentially, the speaker waited expecting a reply, but those present stood in silence, offering no response.
[JOB.32.17] I will answer, even I. My portion, I will experience. My knowledge, even I will know. [§]
a'aneh af-ani chelqi achaveh dei af-ani
This verse uses several forms of the root 'anah' which means 'to answer' or 'to afflict'. 'Chelqi' means 'my portion' or 'my inheritance'. 'Dei' means 'my knowledge'. The repetition of 'af-ani' reinforces the speaker's self-identification as the one performing these actions. The verse is structured as a self-declaration of response, portioning, and knowledge.
[JOB.32.18] For I have filled with words, a spirit has afflicted my belly. [§]
ki maleeti millim heetzikatani ruach bi'tni
This verse consists of several words. "ki" means "for" or "because". "maleeti" means "I have filled". "millim" means "words". "heetzikatani" means "has afflicted me". "ruach" means "spirit" or "wind". "bi'tni" means "in my belly". Combining these, we get a statement of being filled with words that have caused affliction within.
[JOB.32.19] Behold, my belly is like wine that will not be opened; like new bottles it will be split. [§]
hin-neh-vee-tnee ke-yah-yeen lo-yee-pah-teh-akh ke-oh-vote kha-dah-sheem yee-vah-keh-ah
This verse uses imagery of a wineskin and new bottles to describe an internal state. "Hinei" means "behold" or "lo." "Bitni" means "my belly." "Keyayin" means "like wine." "Lo yipateach" means "will not be opened." "Ke'ovot chadashim" means "like new bottles." "Yivakeah" means "will be split". The verse speaks of something within that, if not released, will cause a rupture.
[JOB.32.20] I will speak, and it will become spacious to me. I will open my lips and I will answer. [§]
adabrah vehyirvah-li eftach sapatay ve'e'eneh
This verse contains several words relating to speech and response. "adabrah" means "I will speak". "ve" is "and". "yirvah" means "it will be wide" or "it will become spacious", and "li" means "to me". "eftach" means "I will open". "sapatay" means "my lips". "ve" again means "and". "e'eneh" means "I will answer".
[JOB.32.21] Please, do not let me lift up the face of a man, and to humankind I will not show favor. [§]
Al-na es-sa phen-ei-ish ve-el-adam lo a-khan-neh.
This verse consists of several components. "Al-na" is an appeal or plea, meaning "Please, not". "Es-sa" means "I lift up" or "I bear". "Phen-ei-ish" means "the face of a man". "Ve-el-adam" means "and to humankind". "Lo a-khan-neh" means "I will not show favor". Therefore, the verse is a plea not to show favor to any person, or to humankind.
[JOB.32.22] For I did not know him, almost he carried me, he makes me. [§]
ki lo yada’ti akhaneh kim’at yisa’eni ose’ni
This verse consists of several words. 'Ki' means 'for' or 'because'. 'Lo' is a negative particle, meaning 'not'. 'Yada’ti' is the first person singular perfect form of the verb 'yada’', meaning 'I knew'. 'Akhaneh' is a pronoun meaning 'him'. 'Kim’at' means 'almost'. 'Yisa’eni' is a verb meaning 'he will carry me' or 'he will lift me up'. 'Ose’ni' is a verb meaning 'he makes me'. The verse describes a situation where the speaker did not know someone, but almost had that someone carry or lift them up, and make them.
JOB.33
[JOB.33.1] And now, Job, hear my words, and listen to all my sayings. [§]
ve'ulam shma-na iyov mili ve'chol-devarai ha'azina
This verse is a request for attention. 'Ve'ulam' signifies 'and now' or 'but now'. 'Shma-na' is an imperative, meaning 'hear me'. 'Iyov' is the name 'Job'. 'Mili' means 'my words'. 'Ve'chol-devarai' means 'and all my sayings'. 'Ha'azina' means 'listen'. Therefore, the verse is a plea for Job to hear the speaker's words and listen to everything that will be said.
[JOB.33.2] Behold, surely I have opened my mouth, she spoke with my tongue in my palate. [§]
hin-neh nah pa-tach-tee pee-ee div-rah l’sho-nee b’chi-kee
This verse contains several words that require literal translation. 'Hinneh' means 'behold'. 'Na' is an intensifier, often translated as 'indeed' or 'surely'. 'Patachti' is the first-person singular perfect form of the verb 'patach' which means 'I have opened'. 'Pee' means 'my mouth'. 'Div-rah' means 'she spoke'. 'L’sho-nee' means 'my tongue'. 'B’chi-kee' means 'in my palate'. Therefore, a literal rendering of the verse would be, 'Behold, surely I have opened my mouth, she spoke with my tongue in my palate.'
[JOB.33.3] The uprightness of my heart are my sayings, and the knowledge of my lips makes my speech clear. [§]
yosher livi amarai vedaat sefatay barur milelu
This verse consists of several words. "yosher" means uprightness or integrity. "liv" means heart. "amarai" means my sayings. "vedaat" means and knowledge. "sefatay" means my lips. "barur" means clear or pure. "milelu" means my speech. The verse describes the speaker's sincere and transparent communication.
[JOB.33.4] The breath of God made me, and the breath of the Almighty God will revive me. [§]
roo-akh el ah-sah-tee vee-nish-mah-t shaddai teh-hai-ay-nee.
This verse describes the origin of life and its sustaining force. 'Roo-akh' means breath or spirit. 'El' means God. 'Ah-sah-tee' means made me. 'Vee' means and. 'Nish-mah-t' means breath or spirit. 'Shaddai' means Almighty God. 'Teh-hai-ay-nee' means will revive me or will give me life.
[JOB.33.5] If you are able to return me, let its worth stand before me. [§]
im-too-khal hah-shee-veh-nee er-khah leh-fah-nai hee-tyah-tzah-vah
This verse contains multiple words that require careful consideration. "Im" means "if". "Too-khal" means "you are able". "Hah-shee-veh-nee" is a request for restoration or return. It is derived from the root meaning "to return". "Er-khah" means "worth" or "value". "Leh-fah-nai" means "before me". "Hee-tyah-tzah-vah" means "it will stand" or "it will present itself". Therefore, the verse is a conditional statement about restoration and presentation.
[JOB.33.6] Indeed, I am like your palm to the God, from clay have I been formed, even I. [§]
hen-ani kfichah la'el mekhomer koratzti gam-ani
This verse uses several key names and concepts. "hen" is an interjection meaning "behold" or "indeed". "ani" means "I". "kfichah" is a possessive pronoun meaning "your palm". "la'el" means "to the God". "mekhomer" means "from clay". "koratzti" is the first person singular perfect verb of the root "karatz" which means "to form" or "to fashion". "gam-ani" means "even I". Therefore, the verse is speaking about creation, with the speaker referencing their own creation in relation to the God.
[JOB.33.7] Behold, my possession does not demand anything of you, and my coercion upon you will not be honored. [§]
hinneh emati lo tiv'atecha ve'echfi alecha lo yichbad
This verse contains several key terms. "Hinneh" means "behold". "Emati" means "my possession". "Tiv'atecha" is a verb form meaning "demand of you". "Ve'echfi" means "and my coercion". "Alecha" means "upon you". "Lo yichbad" means "will not be honored" or "will not be weighty". The verse essentially speaks of a possessive relationship where demands and coercion are absent.
[JOB.33.8] Indeed, you said to my ear, and a voice of words I will hear. [§]
Ak amar'ta be'oz'nai ve'kol mil'in eshma.
This verse consists of several parts. "Ak" is an interjection, expressing acknowledgement or assent. "Amar'ta" means "you said". "Be'oz'nai" means "in my ear". "Ve" means "and". "Kol" means "voice". "Mil'in" means "words". "Eshma" means "I will hear". The verse expresses a recognition of something spoken and a promise to listen.
[JOB.33.9] Pure am I without transgression, innocent am I, and there is no iniquity to me. [§]
zakh ani b'li pasha khaf anokhi v'lo avon li.
This verse contains several words describing purity and innocence. "Zakh" means pure or clean. "Ani" means I. "B'li" means without. "Pasha" means transgression or rebellion. "Khaf" means innocent or guiltless. "Anokhi" also means I, but is a more emphatic form. "V'lo" means and not. "Avon" means iniquity or wickedness. "Li" means to me.
[JOB.33.10] Indeed, wanderings have found me. He will reckon me as an enemy to Him. [§]
hen tenunaot alai yimtsa yakhshveni le'oyev lo.
This verse describes a situation where troubles have found the speaker, and are being interpreted as enmity towards God. 'hen' means 'indeed' or 'here'. 'tenunaot' means 'wanderings' or 'troubles'. 'alai' means 'upon me'. 'yimtsa' means 'will find'. 'yakhshveni' means 'will reckon me' or 'will consider me'. 'le'oyev' means 'as an enemy'. 'lo' means 'to Him' (referring to God).
[JOB.33.11] He will place my feet on the rock, and He will guard all my ways. [§]
ya-sem bas-sad rag-lai, yish-mor kol-ar-cho-tai.
This verse contains several words with meanings relating to God’s provision and protection. "yasem" means "He will place" or "He will establish". "bas-sad" means "in the rock" or "on the stone". "raglai" means "my feet". "yishmor" means "He will guard" or "He will keep". "kol" means "all". "archotai" means "my ways". The verse speaks of God establishing one’s footing and guarding all of their paths.
[JOB.33.12] Indeed, this is not righteousness, I will answer you, for the Gods will be greater than humanity. [§]
hen-zo-at lo-tsadak-ta e-e-neh-ka ki-yir-beh elohim mei-enosh.
This verse contains several key terms. "hen" means "behold" or "indeed". "zo-at" means "this". "lo-tsadak-ta" means "you have not been righteous". "e-e-neh-ka" means "I will answer you". "ki" means "for" or "because". "yir-beh" means "will increase" or "will be greater". "elohim" is plural and means "the Gods". "mei" means "from" or "than". "enosh" means "humanity" or "a human". The verse contrasts divine justice with human fallibility.
[JOB.33.13] Why do people contend with God, for He will not answer any of His words? [§]
maddu'a elav rivotah ki kol devarav lo ya'aneh.
This verse asks why people contend with God. 'Maddu'a' means 'why'. 'Elav' means 'with him' or 'to him', referring to God. 'Rivotah' means 'contention' or 'strife'. 'Ki' means 'for' or 'because'. 'Kol' means 'all'. 'Devarav' means 'his words' or 'his things'. 'Lo ya'aneh' means 'will not answer'.
[JOB.33.14] For God speaks in one way, and will not correct it if spoken in two. [§]
ki-ve-a-chat ye-da-ber-el u-vishtayim lo ye-shu-re-nah
This verse uses "El" which refers to God. "Ye-da-ber" means "to speak". "A-chat" is one. "Bishtayim" is two. "Lo ye-shu-re-nah" means "will not correct it". The verse indicates that God speaks in one way and will not correct it if spoken in two ways.
[JOB.33.15] In a dream, a vision of the night when sleep falls upon people, in slumber upon a bed. [§]
Ba-cha-lom, che-zyon lai-lah bi-ne-fo-l tar-de-mah al-a-na-shim; bi-te-nu-mot a-lei mish-kahv.
This verse describes a vision occurring during the night while people are asleep. 'Ba-cha-lom' refers to 'in a dream'. 'Che-zyon' means 'vision'. 'Lai-lah' means 'night'. 'Bi-ne-fo-l' means 'in the falling' or 'when'. 'Tar-de-mah' means 'sleep'. 'Al-a-na-shim' means 'upon people'. 'Bi-te-nu-mot' means 'in sleepings' or 'in slumber'. 'A-lei' means 'upon'. 'Mish-kahv' means 'bed'.
[JOB.33.16] Then will Yahveh reveal the understanding of people, and will seal their discipline. [§]
az yigleh ozen anashim ub'mosaram yach'tom
This verse describes a revealing of understanding to people, and a sealing of their discipline. "az" means then. "yigleh" means will reveal. "ozen" means ear (understood here as understanding). "anashim" means men/people. "ub'mosaram" means and in their discipline/correction. "yach'tom" means will seal.
[JOB.33.17] To remove humankind's doing and pride from a man, it will conceal. [§]
le-ha-sir a-dam ma-a-seh ve-ge-vah mi-gever ye-ka-seh.
This verse discusses the removal of human works and pride. "le-ha-sir" means 'to remove'. "a-dam" refers to humankind or a human being. "ma-a-seh" means 'work' or 'doing'. "ve" is 'and'. "ge-vah" means 'pride'. "mi" means 'from'. "gever" means 'man' or 'hero'. "ye-ka-seh" means 'he will cover' or 'it will conceal'.
[JOB.33.18] Yahveh will save his soul from ruin, and his life from passing into destruction. [§]
yakh-sohkh naf-sho-o mee-nee-shakh-at ve-khay-ya-to me-av-or bash-shakh
This verse uses several names and concepts relating to God and existence. "Yakh-sohkh" is a verb meaning 'to save' or 'to protect', related to the name Yahveh. "Naf-sho-o" means 'his soul' or 'his life'. "Mee-nee-shakh-at" means 'from ruin' or 'from corruption'. "Ve-khay-ya-to" means 'and his life'. "Me-av-or" means 'from passing' or 'from going by'. "Bash-shakh" refers to a 'destruction', 'pit', or the 'underworld'.
[JOB.33.19] And he will be strong with fatness on his resting place, and an abundance of his bones is solid. [§]
ve-hoo-khakh be-mak-khov al-mish-khah-vo ve-royv at-sah-mayv ee-tan
This verse describes a strong and healthy bull. 'Ve' is 'and'. 'Hoo-khakh' means 'he will be strong'. 'Be-mak-khov' means 'with fatness', referring to the bull's well-fed condition. 'Al-mish-khah-vo' means 'on his bed', or more figuratively, his resting place. 'Ve-royv' means 'and abundance'. 'At-sah-mayv' means 'of his bones'. 'Ee-tan' means 'strong' or 'solid'.
[JOB.33.20] And they made their creatures unclean for food, and their soul found enjoyment in desires. [§]
ve-zee-ha-mah-too hai-ya-toh lah-chem ve-naf-sho ma-ah-chal ta-ah-vah.
This verse describes a situation where animals are made unclean for food and the soul finds enjoyment in forbidden desires. 've' means 'and'. 'zee-ha-mah-too' means 'they made unclean'. 'hai-ya-toh' means 'their life/creatures'. 'lah-chem' means 'for bread/food'. 've-naf-sho' means 'and their soul'. 'ma-ah-chal' means 'eating/food'. 'ta-ah-vah' means 'desire/lust'.
[JOB.33.21] His flesh will be finished from my sight, and his bones will be hidden, not seen. [§]
yikhel besaro merohi veshuppy atzmotav lo ru'u
This verse describes the physical decay of a body. "Yikhel" means "to be finished" or "to come to an end". "Besaro" means "his flesh". "Merohi" means "from my sight". "Veshuppy" means "and his bones will be hidden". "Atzmotav" means "his bones". "Lo ru'u" means "not seen".
[JOB.33.22] And his soul drew near to destruction, and his life was towards the destroyers. [§]
va-tee-krahv la-shah-khat naf-show veh-hah-yah-toh la-mem-me-teem.
This verse describes a soul drawing near to destruction and its life being towards those who cause death. "Shahkhat" refers to the pit, or destruction. "Memiteem" refers to those who bring about death, the destroyers. "Nafsho" is his soul, and "chayato" is his life.
[JOB.33.23] If there is a messenger upon him, an advocate, one from ten thousand, to declare righteousness to a human. [§]
im-yesh alav mal'akh melitz ekhad minni-alef lehagid le'adam yashro
This verse discusses the possibility of a messenger, an advocate, from among ten thousand to declare righteousness to a human. "im-yesh" means 'if there is'. "alav" means 'upon him'. "mal'akh" means 'messenger'. "melitz" means 'advocate'. "ekhad" means 'one'. "minni-alef" means 'from ten thousand'. "lehagid" means 'to declare'. "le'adam" means 'to a human'. "yashro" means 'righteousness'.
[JOB.33.24] And He graciously dealt with us, and He said, "Redeem him from the descent of corruption. I have found a ransom." [§]
vaykhunennu vayomer pida'ehu meredet shachat matzati kofer
vaykhunennu - and He graciously dealt with us; vayomer - and He said; pida'ehu - redeem him; meredet shachat - from the descent of corruption (or the pit); matzati - I found; kofer - a ransom.
[JOB.33.25] His flesh will become firm from youth; he will return to the days of his youth. [§]
roo-tah-fash be-sah-ro mee-no-ar ya-shuv lee-may ahl-oo-mahv
This verse describes the physical restoration of a person. "Rutfash" refers to flabby or relaxed flesh. "Besaro" means their flesh. "Minonar" means from youth. "Yashuv" means he will return. "Limei" means to the days of. "Alumav" means his youth.
[JOB.33.26] He pleaded to God, the Gods, and they accepted him, and demonstrated favor with rejoicing, and returned his righteousness to mankind. [§]
ye'tar el-eloah va-yir'tseh-hu va-yar' pe-nav bit'ru'ah va-yashav le-enosh tzid'qato.
This verse describes a plea to ‘the Gods’, acceptance of that plea, a demonstration of favor, and a return of righteousness to mankind. ‘Ye’tar’ means ‘he pleads’. ‘El-eloah’ is ‘God, the Gods’. ‘Va-yir’tseh-hu’ means ‘and he accepts him’. ‘Va-yar’ pe-nav’ means ‘and he shows his face’ or ‘demonstrates favor’. ‘Bit’ru’ah’ means ‘with a shout’ or ‘with rejoicing’. ‘Va-yashav’ means ‘and he returns’. ‘Le-enosh’ means ‘to mankind’. ‘Tzid’qato’ means ‘his righteousness’.
[JOB.33.27] He proclaimed to the people, "I have sinned, and indeed I have perverted what is right, and it is not worth anything to me." [§]
yashor al-anashim vayomer hatati veyashar he'eviti velo-shaveh li.
This verse describes someone confessing wrongdoing. "yashor" means 'upright' but in this context functions as a vocative, addressing people. "anashim" means 'men' or 'people'. "vayomer" means 'and he said'. "hatati" means 'I have sinned'. "veyashar" means 'and upright' (in this case, meaning 'indeed'). "he'eviti" means 'I have perverted' or 'I have distorted'. "velo-shaveh" means 'and not equal' or 'and not worth'. "li" means 'to me'.
[JOB.33.28] God redeems my soul from a passage through corruption, and my life will see the light. [§]
pah-dah naf-show-ee may-ah-vor bah-shah-chat veh-hah-yah-toh-ee bah-ohr tee-reh-eh.
This verse describes a redemption from destruction and a life lived in the light. "Padah" means to redeem or deliver. "Nafshowi" refers to my soul. "Meavor" is a crossing or passage. "Bashachat" means in corruption or destruction. "Vehayyati" means and my life. "Baor" means in the light. "Tireh" means it will see.
[JOB.33.29] Lo, all these things God will do twice, three times with a man. [§]
hen-kah-kol-eh-leh yif-al-el pa-ah-ma-yim sha-losh im-ge-ver
This verse uses several key terms. "Hen" means "Lo!" or "Behold!". "Kol" means "all". "Eleh" means "these". "Yif'al" means "He will do". "El" means "God". "Pa'amayim" means "twice". "Shalosh" means "three". "Im" means "with". "Gever" means "man". The verse describes something God will do repeatedly with a man.
[JOB.33.30] To restore his soul from the pit of destruction, to light in the light of the life. [§]
le-ha-shiv naf-sho mi-nee-sha-chat le-ohr be-ohr ha-cha-yim.
This verse speaks of restoring a soul from the pit or destruction, to light, in the light of life. 'le-ha-shiv' means 'to restore'. 'naf-sho' means 'his soul'. 'mi-nee-sha-chat' means 'from the pit (of destruction)'. 'le-ohr' means 'to light'. 'be-ohr' means 'in light'. 'ha-cha-yim' means 'the life'.
[JOB.33.31] Listen, Job, hear me. Be silent, and I will speak. [§]
haqshev Iyov shma lee hachresh ve'anochi adaber
This verse is a command from God to Job. "haqshev" means "listen". "Iyov" is the name Job. "shma lee" means "hear me". "hachresh" means "be silent". "ve'anochi" means "and I". "adaber" means "will speak". The verse is a call for Job to be quiet and listen to what God has to say.
[JOB.33.32] If there are words, return to me. Speak, for I have desired your righteousness. [§]
Im-yesh-milin hashiveini daber ki chafetsti tsedekcha.
This verse consists of a conditional statement and a request. "Im-yesh-milin" means "If there are words". "Hashiveini" means "return to me". "Daber" means "speak". "Ki chafetsti" means "because I have desired". "Tsedekcha" means "your righteousness". Therefore, the verse is asking for a response, specifically regarding the speaker’s desire for the other party’s righteousness.
[JOB.33.33] If you do not hear me, be silent, and I will teach you wisdom. [§]
Im-ayin atta shma-li ha-chresh va-allef-cha chokhmah.
This verse contains a conditional statement. "Im-ayin" means "if not". "Atta" means "you". "Shma-li" means "hear me". "Ha-chresh" means "be silent". "Va-allef-cha" means "and I will teach you". "Chokhmah" means "wisdom". The verse presents a proposition: if you do not hear me, I will make you silent, and I will teach you wisdom.
JOB.34
[JOB.34.1] And Elihu answered and said. [§]
Va-ya-an E-li-hu-a va-yo-mar
This verse introduces Elihu speaking. 'Va-ya-an' means 'and he answered'. 'E-li-hu-a' is the name Elihu. 'Va-yo-mar' means 'and he said'.
[JOB.34.2] Listen, wise ones, to the words; and those knowing, give ear to me. [§]
Shim'u chachamim milah; veyod'im ha'azinu li.
This verse is an exhortation to the wise and those who have knowledge to listen. 'Shim'u' is a command to listen. 'Chachamim' means 'wise ones'. 'Milah' means 'words'. 'Veyod'im' is 'and those knowing' or 'and knowledgeable ones'. 'Ha'azinu' is a command to give ear or listen intently. 'Li' means 'to me'.
[JOB.34.3] For the ear tests words, and the palate tastes to eat. [§]
kee-oz-en mee-leen tee-v'-khan veh-kheh yit-tah-em leh-eh-chol.
This verse describes how the ear tests words and the palate tastes food. "Ozen" means ear, "milleen" means words, "tivkhan" means it tests, "vekheh" means and the palate, "yit'taem" means it will taste, "leh'echol" means to eat. The structure is a parallel construction, highlighting the way we discern good and bad with our senses.
[JOB.34.4] A chosen judgment is for us, we will know among us what is good. [§]
mish-paht niv-char-ah-lah-nu, nay-day-ah bay-nay-nu mah-tov.
This verse discusses a chosen judgment for 'us', and knowing among 'us' what is good. 'Mishpat' refers to a legal decision or judgment. 'Nivcharah' means 'chosen'. 'Lanu' is 'for us'. 'Naydayah' signifies 'we will know'. 'Baynaynu' is 'among us'. 'Mah' means 'what'. 'Tov' means 'good'.
[JOB.34.5] Because Job said, "I am righteous, and God has removed my justice." [§]
ki-amar iyov tzadkati ve-el hesiyr mishpati
This verse states that Job said he is righteous, and God has removed his justice/rightful claim. 'ki' means 'that' or 'because'. 'amar' means 'said'. 'iyov' is the name 'Job'. 'tzadkati' means 'my righteousness' or 'I am righteous'. 've' means 'and'. 'el' means 'God'. 'hesiyr' means 'removed' or 'taken away'. 'mishpati' means 'my justice' or 'my rightful claim'.
[JOB.34.6] Regarding my judgement, I deceive man. My arrow is without offense. [§]
al-mish-pa-ti a-cha-zeiv a-nush chi-tsi be-lee-pa-sha
This verse contains several words that require literal translation. "al" means 'on' or 'regarding'. "mish-pa-ti" means 'my judgement'. "a-cha-zeiv" means 'I deceive'. "a-nush" means 'a mortal person', in this context meaning 'man'. "chi-tsi" means 'my arrow'. "be-lee-pa-sha" means 'without error' or 'without offense'. The verse is a statement expressing that Yahveh is falsely accused, and that his actions are not wrong.
[JOB.34.7] Who is a man like Job, that he drinks mockery like water? [§]
mee-gever ke-ee-yov yish-teh-lah-ahg kah-mah-yim
This verse asks a rhetorical question. "Gever" means man or strength. "Ke" means like or as. "Iyyov" is the name Job. "Yish-teh" means to drink or consume. "La'ag" means mockery or derision. "Kah-mah-yim" means like water.
[JOB.34.8] And he goes down to associate with workers of iniquity, and to walk with men of wickedness. [§]
ve-arah le-hevrah im-poaleh aven ve-lalechet im-anshei resha
This verse describes someone who associates with evil people and walks with wicked men. 'Arah' means to go down to, or to associate with. 'Hevrah' means a company or association. 'Poaleh' means workers or doers. 'Aven' means iniquity or wickedness. 'Lalechet' means to walk. 'Anshei' means men of or people of. 'Resha' means wickedness or evil.
[JOB.34.9] For he said that a man will not endanger himself by desiring things with the Gods. [§]
ki-amar lo yiskan-gaver bir'tzoto im-eloheem
This verse states that a man will not endanger himself by desiring things with the Gods. 'Ki' means 'for' or 'because'. 'Amar' means 'he said'. 'Lo' means 'not'. 'Yiskan' means 'he will endanger'. 'Gaver' means 'man'. 'Bir'tzoto' means 'with his desire'. 'Im' means 'with'. 'Eloheem' is the plural form of God, and refers to the Gods.
[JOB.34.10] Therefore, you who have understanding, listen to me: far be it from God that evil originates with Him, and from the Mighty One that wrongdoing comes forth. [§]
lakhen anashe levav shimeu li chalilah lael meresha vesaddai meavel.
This verse is a call to listen, addressed to those with understanding. It emphatically rejects attributing evil to 'God' and wrongdoing to 'the Mighty One'. 'Lakhen' means therefore. 'Anashe levav' means 'men of heart' or 'those with understanding'. 'Shimeu li' means 'listen to me'. 'Chalilah' is an expression of strong negation, meaning 'far be it'. 'Lael' refers to 'God'. 'Meresha' means 'evil'. 'Vesaddai' is 'and the Mighty One'. 'Meavel' means 'from wrongdoing'.
[JOB.34.11] Because the work of a person will repay to him, and according to the way of a man, it will meet him. [§]
ki po'al adam yeshalem-lo u'k'orach ish yam'tzenu
This verse speaks of reaping what one sows. 'po'al' refers to the work or action of a person. 'adam' means person or humankind. 'yeshalem-lo' means 'will repay to him'. 'k'orach' means 'the way' or 'manner'. 'ish' means man or person. 'yam'tzenu' means 'he will find him' or 'it will meet him'.
[JOB.34.12] Surely indeed, God will not do wrong, and the Powerful One will not pervert justice. [§]
af-omnam el lo-yarshia ve-shaddai lo-ye'aveh mishpat
This verse consists of a negative statement about God and the Powerful One regarding wrongdoing and perverting justice. "Af-omnam" is an intensifier, meaning 'surely indeed'. "El" refers to God. "Lo-yarshia" means 'will not do wrong' or 'will not be evil'. "Ve" means 'and'. "Shaddai" refers to the Powerful One. "Lo-ye'aveh" means 'will not pervert'. "Mishpat" means 'justice' or 'judgment'.
[JOB.34.13] Who appointed the land upon him, and who established the whole world? [§]
mee-pah-kahd ah-layv ahr-tsah oo-mee sah-m teh-vel koo-lah
This verse asks a rhetorical question about who appointed the land and who established the whole world. "mee" means who. "pah-kahd" means to appoint or designate. "ah-layv" means upon him (referring to the land). "ahr-tsah" means the land. "oo-mee" means and who. "sah-m" means to set or establish. "teh-vel" means the world. "koo-lah" means the whole or all.
[JOB.34.14] If God sets his heart to it, his spirit and his breath God will gather to himself. [§]
im-ya-seem el-layv liv-bo roo-ho ve-nish-ma-to el-layv ye-esof.
This verse discusses God gathering back spirit and breath. "im" means if. "yashim" means to place or set. "elayv" means to him or towards him. "libbo" means his heart. "rucho" means his spirit. "venishmato" means and his breath. "ye'esof" means he will gather. This is a poetic expression describing death and the return of life’s essence to its source.
[JOB.34.15] All flesh will perish together, and humankind will return to dust. [§]
yig-vah' kol-bah-sar ya-chad ve-ah-dahm al-ah-far ya-shuv.
This verse speaks of the mortality of all living things and their eventual return to the dust from which they came. 'Yig-vah' means 'will perish'. 'Kol-bah-sar' means 'all flesh'. 'Ya-chad' means 'together'. 'Ve' means 'and'. 'Ah-dahm' means 'Adam' or 'humankind'. 'Al-ah-far' means 'to dust' or 'upon the dust'. 'Ya-shuv' means 'will return'.
[JOB.34.16] And if understanding you hear this, then listen to the voice of my words. [§]
ve-im-bee-nah shih-meh-ah-zoht ha-ah-zee-nah le-kol mil-lay.
This verse is from Isaiah 5. It literally translates as 'And if understanding you hear this, give ear to the voice of my words.' The 'bee-nah' (understanding) is presented as a condition for hearing and heeding the 'voice of my words'. 'My words' indicates possession, referring to the speaker's pronouncements.
[JOB.34.17] The anger hates judgement and will restrain it, and if a righteous great one is present, you will condemn them. [§]
ha-af so-nei mish-pat ya-chavosh ve-im-tzadik ka-bir tar-shi-a.
This verse describes a situation where anger blinds judgement. "ha-af" means "the anger." "so-nei" means "hates." "mish-pat" means "judgement." "ya-chavosh" means "will bind" or "will restrain". "ve-im" means "and if." "tzadik" means "righteous one." "ka-bir" means "great". "tar-shi-a" means "you will condemn". The verse seems to be asserting that anger hates judgement and will restrain it, and if a righteous, great one is present, you will condemn them.
[JOB.34.18] The speaker says to the king, Wickedness, to the generous ones. [§]
ha-amor le-melech beli-ya-al ra-sha-ah el-ne-di-vim
This verse contains several names and descriptive words. "ha-amor" means "the speaker" or "the one who says". "melech" means "king". "beli-ya-al" is a compound name that literally means "not worth nothing" or "wickedness". "ra-sha-ah" means "wicked". "el-ne-di-vim" means "to the generous ones" or "to the nobles".
[JOB.34.19] The one who does not show favor to rulers and was not known to recognize the poor, for the work of his hands is all. [§]
asher lo-nasa pene sarim ve-lo nikkar-shoa lifnei dal ki-maaseh yadav kulam.
This verse describes someone who does not show favoritism. 'asher' means 'who' or 'which'. 'lo-nasa pene' literally means 'did not lift face', which idiomatically means 'did not show favor'. 'sarim' means 'rulers' or 'princes'. 've-lo nikkar-shoa' means 'and was not known to recognize'. 'lifnei dal' means 'before the poor'. 'ki-maaseh yadav kulam' means 'for the work of his hands are all'. The verse describes a person who treats all people equally, regardless of their status.
[JOB.34.20] For in a moment they will die, and at midnight people will be in turmoil, they will pass away, and valiant men will be removed, not by human hand. [§]
re-gah | ya-moo-too | va-cha-tzot la-yil-ah ye-go-ash-oo am ve-ya-av-o-roo ve-ya-see-roo av-eer lo ve-yad.
This verse describes a sudden and violent end. "Regah" means a moment, an instant. "Yamutu" means they will die. "Vachatzot laylah" means at midnight. "Yegoashu" means they will be in turmoil or commotion. "Am" means people or nation. "Ya'av'oru" means they will pass or vanish. "Yasiru" means they will be removed or taken away. "Avir" means a strong man, a hero, or a valiant one. "Lo beyad" means not by hand, indicating a lack of human agency in their removal.
[JOB.34.21] For his eyes are upon the ways of man, and all of his steps he sees. [§]
kee-ay-nav al-dar-kay-eesh vee-chol-tse-ah-dav yeer-eh
This verse describes God's comprehensive awareness of human actions. "kee" means "for" or "because". "aynav" means "his eyes". "al" means "upon" or "on". "darchei" is the plural form of "derech", meaning "ways" or "paths". "ish" means "man" or "person". "vee" means "and". "chol" means "all". "tse'adav" means "his steps" or "his deeds". "yireh" means "he sees".
[JOB.34.22] There is not darkness and there is not a shadow of death, for evildoers cannot hide there. [§]
Ain-hoshek ve-ain tsalmavet le-histar sham poalei aven.
This verse describes a place where darkness and the shadow of death do not exist, and where evildoers cannot hide. "Ain" means "not", "hoshek" means "darkness", "ve" means "and", "tsalmavet" means "shadow of death", "le-histar" means "to hide", "sham" means "there", "poalei" means "workers" or "doers", and "aven" means "evil" or "iniquity".
[JOB.34.23] For not upon a man will he set anymore to go to God by suit. [§]
kee lo al-ish yaseem od lah-loch el-El bam-ish-pat
This verse contains several key terms. 'kee' means 'because' or 'for'. 'lo' is 'not'. 'al' here means 'upon'. 'ish' means 'man'. 'yaseem' means 'he will place' or 'he will set'. 'od' means 'again' or 'anymore'. 'lah-loch' means 'to go'. 'el' means 'God'. 'bam-ish-pat' means 'in judgement' or 'by suit'. Therefore, the verse speaks of a time when man will no longer be setting things in motion to go to God through legal action or judgement.
[JOB.34.24] The Gods raise up the powerful, but their investigation is not discoverable, and He establishes others in their place. [§]
yaroe kabirim lo-cheker vayya'amed acherim tachatam
This verse describes God (or the Gods) raising up powerful individuals, but their investigation is not discoverable, and others are established in their place. "Yaroe" means to lift up or raise. "Kabirim" means powerful or great ones. "Lo-cheker" means not searchable or not discoverable. "Vayya'amed" means and He established. "Acherim" means others. "Tachtam" means under them or in their place.
[JOB.34.25] Therefore, the Gods shall know their servants, and shall turn [their world] to night, and they shall be crushed. [§]
lakhen yakir ma'avadehem vehafak lylah vydakku
This verse uses several key terms. 'Lakhen' means 'therefore'. 'Yakir' means 'shall know'. 'Ma'avadehem' means 'their servants'. 'Vehafak' means 'and shall turn'. 'Lylah' means 'night'. 'Vydakku' means 'and shall be crushed'. The verse describes a consequence that will befall the servants of a people, turning their world to darkness and crushing them.
[JOB.34.26] Instead of the wicked, their ruin is in place of companions. [§]
takhat resha'im sefakham bimqom ro'im
This verse describes what happens in place of the wicked. 'Takhat' means 'instead of' or 'in place of'. 'Resha'im' is the plural form of 'rasha' meaning 'wicked'. 'Sefakham' means 'their end' or 'their ruin'. 'Bimqom' means 'in place of' or 'instead of'. 'Ro'im' is a plural noun meaning 'shepherds' or 'pastors', but can also mean 'friends' or 'companions' depending on context.
[JOB.34.27] Because of this, they turned away from behind Yahveh, and they did not understand all of his ways. [§]
asher al ken saru me'acharayv vechal derachav lo hiskilu.
This verse discusses a departure from following divine guidance and a failure to understand the ways of the divine. 'Asher' means 'because'. 'Al ken' means 'for this reason'. 'Saru' means 'they turned away'. 'Me'acharayv' means 'from behind him' (referring to the divine). 'Vechal' means 'and all'. 'Derachav' means 'his ways'. 'Lo hiskilu' means 'they did not understand'.
[JOB.34.28] To bring upon him the cry of the poor one and the cry of the needy ones, Yahveh will hear. [§]
lehavia alav tza'akat dal ve tza'akat aniyim yishma
This verse describes God hearing the cries of the poor and needy. 'lehavia' means 'to bring', 'alav' means 'upon him', 'tza'akat' means 'the cry of', 'dal' means 'poor one', 've' means 'and', 'aniyim' means 'the poor/needy ones', and 'yishma' means 'he will hear'.
[JOB.34.29] And He stills, and who condemns? And He hides His face, and who justifies us? And upon a nation and upon mankind together. [§]
vehu yashkit uumi yarshi’a vyaster panim uumi yeshureno ve’al goi ve’al adam yachad.
This verse describes a scenario where ‘He’ stills, and no one condemns; ‘He’ hides ‘His’ face and no one justifies. It speaks of a judgment or a situation where divine action silences opposition and prevents vindication. ‘Goi’ refers to nations or gentiles, and ‘adam’ means mankind. The verse portrays this action happening both to nations and to individuals simultaneously.
[JOB.34.30] The kingdom of man is deceptive, originating from the snares of the people. [§]
mim'lokh adam khanef mimokshei am
This verse consists of several words. 'Mim'lokh' relates to rulership or kingdom. 'Adam' means man. 'Khanef' signifies deceitfulness or profanity. 'Mimokshei' means from snares or traps. 'Am' denotes people or nation. The verse speaks of the kingdom of man being deceptive and originating from the traps of the people.
[JOB.34.31] For God to God I have said I have lifted up, I will not destroy. [§]
ki-el-el he-amar nasati lo echbol
This verse consists of several elements. 'Ki' means 'for' or 'because'. 'El' is 'God'. 'He-amar' means 'I have said'. 'Nasati' means 'I have lifted up'. 'Lo' means 'not'. 'Echbol' means 'I will destroy'. The verse is a declaration of faith, stating that the speaker has raised God up and will not destroy it.
[JOB.34.32] Without seeing, you instruct me. If wickedness I have acted, I will not add to it. [§]
bil'adei 'ekhzeh attah horeni im-'avel pa'alti lo osif.
This verse expresses a willingness to accept divine punishment if wrongdoing is found. 'Bil'adei' means 'without'. 'Ekhzeh' means 'to behold' or 'see'. 'Attah' is 'you'. 'Horeni' means 'you instruct me'. 'Im-'avel' means 'if wickedness'. 'Pa'alti' means 'I have acted'. 'Lo osif' means 'I will not add' or 'I will not do again'.
[JOB.34.33] Those who dwell with you will repay you, because you have refused and because you choose and not I, and what do you know? Speak. [§]
ham-may-im-kha yish-al-meh-nah kee-ma-astah kee-atah tee-vah-har v-lo-ah-nee oo-mah-yah-dah-tah dah-ber
This verse is a rhetorical question posed to God. It expresses frustration and disbelief, questioning why God rewards those who reject Him, while choosing others. It questions God's knowledge of these matters.
[JOB.34.34] Men of heart will say to me, and a wise man hears to me. [§]
an-shee lev-av yo-am-roo lee veh-gever kha-cham sho-may ah-lee.
This verse consists of several words. "an-shee" means "men". "lev-av" means "of heart". "yo-am-roo" means "they will say". "lee" means "to me". "veh" means "and". "gever" means "a man". "kha-cham" means "wise". "sho-may" means "hears". "ah-lee" means "to me". The verse speaks of those who are thoughtful and wise and will speak to and listen to the speaker.
[JOB.34.35] Job does not speak with knowledge, and his words are not with understanding. [§]
Iyov lo-bda'at yedaber u-dvarav lo behaskil.
Iyov (Job) not-with-knowledge speaks, and his words not with understanding.
[JOB.34.36] My father will test Job forever concerning repayments among people of wrongdoing. [§]
Avi yibachen iyov ad-netzach al-teshubot be-anshei-aven.
This verse uses several key names and words. "Avi" means "my father." "Yibachen" is a verb meaning "to test." "Iyov" is the name Job. "Ad-netzach" means "to eternity" or "forever." "Al-teshubot" refers to retributions or repayments. "Be-anshei-aven" means "among people of wrongdoing."
[JOB.34.37] For he will add transgression to his sin, provoking the Gods between us. And he will increase his words against God. [§]
ki yosif al chatato pesha beinenu yispok veyarev amarav lael.
This verse describes someone adding transgression to their sin, provoking the Gods, and increasing their words against God. 'Yosif' means 'he will add'. 'Chatato' refers to 'his sin'. 'Pesha' means 'transgression' or 'rebellion'. 'Beinenu' means 'between us'. 'Yispok' means 'he provokes'. 'Ve' means 'and'. 'Yarev' means 'he increases' or 'he fattens'. 'Amarav' means 'his words'. 'Lael' means 'to God'.
JOB.35
[JOB.35.1] And Elijah answered and he said. [§]
Va-ya-an E-li-hu va-yo-mar
This verse consists of two main parts. "Va-ya-an" means "and answered". "E-li-hu" is a proper name, and according to our translation guidelines, "E-li-hu" is translated as "My God is he". "Va-yo-mar" means "and he said".
[JOB.35.2] Is this what you have considered as judgement? Have you said, "My righteousness comes from God"? [§]
Ha-zoht hashavta le-mishpat? Amarta tzidqi mei-El?
This verse is a rhetorical question challenging someone's claim to righteousness. "Ha-zoht" means "Is this?" or "Is this one?". "Hashavta" means "you have thought". "Le-mishpat" means "as judgement". "Amarta" means "you have said". "Tzidqi" means "my righteousness". "Mei-El" means "from God". Therefore, the verse asks if someone considers their righteousness to originate from God to be a just judgement.
[JOB.35.3] For when you say, "What danger is there for you? What benefit will come from my sin?" [§]
ki-to-mar ma-yis-kan-lach ma-o-il me-cha-ta-ti
This verse is a rhetorical question. "Ki" means "for" or "because". "To-mar" is a second person feminine singular imperfect form of the verb "to say". "Ma" means "what". "Yis-kan" is a second person masculine singular future form of the verb "to endanger". "Lach" means "to you". "Ma" is repeated, meaning "what". "O-il" means "to profit" or "to benefit". "Me" means "from". "Cha-ta-ti" means "my sin". The verse is questioning what danger exists for the speaker as a result of their sin, and what benefit the speaker will obtain from their sin.
[JOB.35.4] I will restore things to you, and your companions with you. [§]
a-nee a-shiv-kha mee-leen ve-et-ray-ay-kha im-mekh.
This verse contains several components. "a-nee" means "I". "a-shiv-kha" is a verb meaning "I will restore to you". "mee-leen" means "things" or "matters". "ve-et" is a conjunction meaning "and". "ray-ay-kha" means "your companions" or "your friends". "im-mekh" means "with you". Combining these elements, the verse states an intention of restoration and companionship.
[JOB.35.5] Behold the heavens and see, and behold the clouds are high above you. [§]
Ha-vet sha-ma-yim u-re-eh ve-shoor she-cha-keem gav-hoo mee-me-cha
This verse is an imperative, telling someone to look. "Ha-vet" is a command to look or behold. "Sha-ma-yim" refers to the heavens. "U-re-eh" means and see. "Ve-shoor" means and behold. "She-cha-keem" means the clouds. "Gav-hoo" means are high. "Mee-me-cha" means than you.
[JOB.35.6] If you have sinned, what will you do concerning God? And if your transgressions have multiplied, what will you do to God? [§]
im-cha-ta-ta ma-ti-fe-al-bo ve-ra-vu p'sha-ei-cha ma-ta-a-seh-lo
This verse poses a rhetorical question about how one would act towards God if they have sinned, and what they would do in response to the multiplication of their transgressions. The verse uses a series of questions to emphasize the gravity of sin and the difficulty of dealing with it. 'Im' means 'if'. 'Chatata' means 'you have sinned'. 'Ma-tif'al-bo' means 'what will you do concerning him?'. 'Ve-rabbu' means 'and multiplied'. 'P'sha'ei-cha' means 'your transgressions'. 'Ma-ta'aseh-lo' means 'what will you do to him?'
[JOB.35.7] If you have justified yourself, what will you give to Him? Or what can be taken from your hand? [§]
Im-tsadakta mah-titten-lo? O mah-miyadecha yikach.
This verse is a rhetorical question posed by Bildad to Job. "Im" means "if". "Tsadakta" means "you have justified" or "you are righteous". "Mah" means "what". "Titten" means "you will give". "Lo" means "to him". "Miyadecha" means "from your hand". "Yikach" means "he will take". The verse questions what reward can be offered to God, or what can be taken from one's own hand as an offering to God, if one is truly righteous.
[JOB.35.8] To a person like you, your wickedness belongs, and to humankind, your righteousness belongs. [§]
le-ish-ka-mo-kha rish-a-ekh-ha u-lev-en-a-dam tzid-kat-ekh-ha
This verse addresses a person, stating that their wickedness belongs to them, and their righteousness belongs to humankind. 'Ish' means man or person. 'Ka-mo-kha' means 'like you'. 'Rish-a-ekh-ha' means 'your wickedness'. 'Lev-en-a-dam' means 'son of man', or humankind. 'Tzid-kat-ekh-ha' means 'your righteousness'.
[JOB.35.9] From abundance of those exploited, they cry out, seeking salvation from the power of many. [§]
may-roh ah-shoo-keem yahz-ee-koo yish-ah-voo miz-roh-ah rab-eem
This verse describes a plea for help from many who are oppressed. "may-roh" means "from abundance" or "from many". "ah-shoo-keem" means "oppressed" or "those exploited". "yahz-ee-koo" means "they cry out". "yish-ah-voo" means "they seek salvation". "miz-roh-ah" means "from the arm" or "from power". "rab-eem" means "many".
[JOB.35.10] And he did not say, "Where is the God making, giving songs in the night?" [§]
ve-lo-amar ai-eh elo-ah o-sah; notein zim-rot ba-la-ylah.
This verse begins with a negative construction, 'and not said'. 'Ai-eh' means 'where'. 'Elo-ah' is a singular form of 'God'. 'Osah' means 'making' or 'doing'. 'Notein' means 'giving'. 'Zim-rot' means 'songs' or 'melodies'. 'Ba-la-ylah' means 'in the night'.
[JOB.35.11] Our speech from the beasts of the land and from the birds of the heavens will make us wise. [§]
mal-peh-noo mee-bah-heh-moht ah-rets oo-meh-of hah-shah-mai-eem yee-chak-meh-noo.
This verse uses a few key elements. "malpeenu" comes from the root 'malak' meaning 'to speak' and here it means 'our speech'. "mibahamot" is 'from the beasts'. "aretz" means 'the land'. "umeof" means 'and from the birds'. "hashamayim" means 'the heavens'. "yichakmenu" comes from the root 'chakam' meaning 'to be wise' and here it means 'will make us wise'. The possessive pronoun is implied in the verb conjugation.
[JOB.35.12] There they will cry out, and He will not answer, because of the power of the evil ones. [§]
sham yitz'eku v'lo ya'aneh mip'nei ge'on ra'im
This verse describes a situation where people cry out for help in a certain place, but receive no answer, due to the power of evil ones. "Sham" means "there" or "that place". "Yitz'eku" means "they will cry out". "V'lo ya'aneh" means "and He will not answer". "Mip'nei" means "because of" or "due to". "Ge'on" means "power" or "majesty". "Ra'im" means "evil ones" or "the wicked".
[JOB.35.13] Surely worthlessness will not be heard by God, and the Almighty will not deliver. [§]
ak-shav-oo lo yish-mah el ve-shad-dai lo ye-shu-reh-nah
This verse contains several key names and words. "Ak" means "only" or "surely". "Shav" means "vanity" or "worthlessness". "Lo" is a negative, meaning "not". "Yishmah" is a verb meaning "to hear". "El" is a name for God, meaning "God". "Ve" means "and". "Shaddai" is another name for God, often translated as "the Almighty". "Ye-shu-reh-nah" is a verb meaning "to deliver" or "to save". The verse expresses a sense of desperation and questioning whether God will hear or deliver.
[JOB.35.14] Even if you say you do not return to him, judgment is before him, and you will waste away for him. [§]
Af ki-tomar lo teshurenu, din lifanav utecholel lo.
This verse contains several components. "Af ki" means "even if" or "although". "Tomar" means "you say". "Lo teshurenu" means "you do not return to him". "Din lifanav" means "judgment before him". "Utecholel lo" means "and you waste away for him". The verse overall speaks of the futility of denying God and the consequences of doing so.
[JOB.35.15] And now, because it is not that the Gods visited his anger, and did not know regarding the transgression greatly. [§]
ve'atah ki-ayin pakad apo ve-lo-yada ba-pash me'od.
This verse consists of several words. 'Ve'atah' means 'and now'. 'Ki' means 'that' or 'because'. 'Ayin' means 'it is not' or 'nothing'. 'Pakad' means 'visited' or 'attended to'. 'Apo' means 'his anger'. 'Ve-lo' means 'and not'. 'Yada' means 'knew'. 'Ba-pash' means 'regarding the transgression'. 'Me'od' means 'very' or 'greatly'. The verse speaks of a situation where God has not visited his anger, and did not know regarding the transgression greatly.
[JOB.35.16] And Job opened his mouth in emptiness, without knowledge he will declare words. [§]
veh-ee-yov heh-vel yif-tseh-peh-ee-hoo bee-vlee-dah-at mee-lee-een yakh-beer.
This verse describes Job speaking aimlessly. "Veh" is 'and'. "Iyyov" is 'Job'. "Hevel" means 'vapor' or 'breath' and here means 'emptiness'. "Yif-tseh-peh-ee-hoo" means 'he will open his mouth'. "Bivlee" means 'without'. "Da'at" means 'knowledge'. "Milleen" means 'words'. "Yakh-beer" means 'he will magnify' or 'declare'. The verse is a description of Job speaking without knowledge or understanding, simply uttering words.
JOB.36
[JOB.36.1] And Elijah added, and he said. [§]
va-yosef eliyahu va-yo'amar
This verse consists of three parts. 'va-yosef' means 'and added'. 'eliyahu' is the proper name 'Elijah'. 'va-yo'amar' means 'and he said'. Therefore, the verse indicates that Elijah added something, and then spoke.
[JOB.36.2] A little for me, and I will declare you, for still words remain for the God. [§]
ka-tar-lee zə-‘eir wa-a-ḥaw-weh-kha ki ‘od le-e-lo-ah mi-lim
This verse contains several key elements. "ka-tar-lee" means "a little", or "small". "zə-‘eir" means "for me". "wa-a-ḥaw-weh-kha" means "and I will declare you". "ki" means "for" or "because". "‘od" means "still" or "yet". "le-e-lo-ah" means "to the God". "mi-lim" means "words". Combining these, the verse speaks of something small being done for the speaker, with a promise to declare something, because more words still remain for the God.
[JOB.36.3] I will lift up my thoughts to the distance, and to my works I will give righteousness. [§]
es-sah de-ee le-meh-rach-ok ve-le-po-ah-lee eh-ten tseh-dek
This verse contains several key names and concepts. "Es-sah" means "I will lift up". "De-ee" means "my mind" or "my thoughts". "Le-meh-rach-ok" means "to the distance" or "to afar". "Ve" means "and". "Le-po-ah-lee" means "to my works". "Eh-ten" means "I will give". "Tseh-dek" means "righteousness" or "justice".
[JOB.36.4] For truly, not a falsehood is your word; complete is understanding with you. [§]
ki-am-nam lo-she-ker mil-lah tem-eem day-ot im-mach
This verse is composed of several words. 'ki' means 'because' or 'for'. 'am-nam' means 'truly' or 'indeed'. 'lo' means 'not'. 'she-ker' means 'falsehood' or 'lie'. 'mil-lah' means 'word'. 'tem-eem' means 'complete' or 'perfect'. 'day-ot' means 'knowledge' or 'understanding'. 'im-mach' means 'with you'. So, put together, it’s saying something along the lines of ‘Indeed, not a lie is your word, complete is understanding with you.’
[JOB.36.5] Behold, God is great and He does not reject the strength of the heart; great is the power of the heart. [§]
Hen-el kabir ve-lo yim'as kabir koch lev.
This verse uses 'El', which means 'God'. 'Kabir' means 'great' or 'powerful'. 'Ve' is 'and'. 'Lo' is 'not'. 'Yim'as' means 'he despises' or 'he rejects'. 'Koch' means 'strength' or 'power'. 'Lev' means 'heart'. The verse speaks of God's great power and that He does not reject the strength of the heart.
[JOB.36.6] The wicked one will not live, and justice for the poor ones he will give. [§]
lo-yechayeh rashah oo-mishpat aniim yitteen.
This verse consists of several words. 'Lo' means 'not'. 'Yechayeh' is a verb meaning 'he will live'. 'Rashah' means 'the wicked one'. 'Oo' means 'and'. 'Mishpat' means 'justice' or 'judgment'. 'Aniim' means 'the poor ones'. 'Yitteen' means 'he will give'. The verse is structured with a negative statement followed by a positive statement connected by 'and'.
[JOB.36.7] God will not diminish His presence from the righteous, and the kings to the throne He seated them forever, and He exalts them. [§]
Lo yigra mikatsadik einav ve'et melachim lakise va'yoshivem lanetzach vayigbahum.
This verse describes God’s dealings with the righteous and with rulers. ‘Lo yigra’ means ‘will not diminish’ or ‘will not lessen’. ‘Mikatsadik’ means ‘from the righteous’. ‘Einav’ means ‘His glory’ or ‘His presence’ – often understood as a reference to God’s favor. ‘Ve’et melachim’ means ‘and the kings’. ‘Lakise’ means ‘to the throne’. ‘Va’yoshivem’ means ‘and He seated them’. ‘Lanetzach’ means ‘forever’. ‘Vayigbahum’ means ‘and He exalts them’. The verse speaks of God not diminishing His favor from the righteous, and instead establishing kings on their thrones, seating them forever, and exalting them.
[JOB.36.8] And if those bound are among the thorns, they will be caught by ropes of affliction. [§]
ve-im-asurim bazikim yilakhedun bechavlei oni
This verse describes a conditional statement. 'Ve-im' means 'and if'. 'Asurim' means 'bound'. 'Bazikim' is a somewhat obscure word but refers to thorns or prickly plants. 'Yilakhedun' means 'they will be caught'. 'Bechavlei' means 'by ropes of'. 'Oni' means 'affliction' or 'poverty'. Therefore, the verse speaks of those who are bound being caught by ropes of affliction.
[JOB.36.9] And He told them of their acts and their transgressions, that they will become strong. [§]
va-yah-geed la-hem pa-o-lam u-fish-ay-hem ki yit-ga-baru
This verse describes someone telling 'them' about their acts and transgressions, and that they will become strong. 'Pa'olam' refers to acts or deeds. 'Fish'ayhem' refers to their transgressions. 'Yitgabaru' is a future tense verb, meaning 'they will become strong'. The initial 'va' is a conjunction meaning 'and'.
[JOB.36.10] And revealed were their ears to correction, and he said that they would return from wickedness. [§]
va-yig-el o-zen-am la-moo-sar va-yo-mer ki-yish-u-von me-a-ven
This verse describes a revealing of their ears to correction, and a statement that they will return from wickedness. 'Vayigel' means 'and revealed'. 'Ozenam' is 'their ears'. 'Lamusar' means 'to correction'. 'Vayomer' means 'and he said'. 'Kiyishubon' means 'that they will return'. 'Meaven' means 'from wickedness'.
[JOB.36.11] If they listen and serve, they will complete their days with goodness, and their years in delights. [§]
Im-yishma'u v'ya'avodu yechallu yemeyhem ba'tov u'shneyhem ba'ne'imim.
This verse contains a conditional statement. "Im" introduces a conditional clause (if). "Yishma'u" means "they hear" or "they listen". "Ya'avodu" means "they serve". "Yechallu" means "they finish" or "they complete". "Yemeyhem" means "their days". "Ba'tov" means "in goodness" or "with goodness". "U'shneyhem" means "and their years". "Ba'ne'imim" means "in pleasantness" or "in delights".
[JOB.36.12] And if they do not listen to what is sent, they will pass through, and they will perish like one without knowledge. [§]
veh-eem-loh yish-meh-oo beh-sheh-lach ya-ah-vo-roo veh-yig-veh-oo kib-lee-dah-at
This verse describes what will happen if people do not listen to what is sent. 'Veh-eem-loh' means 'and if not'. 'Yish-meh-oo' means 'they will listen'. 'Beh-sheh-lach' refers to 'what is sent'. 'Ya-ah-vo-roo' means 'they will pass/cross over'. 'Veh-yig-veh-oo' means 'and they will perish'. 'Kib-lee-dah-at' means 'like one without knowledge'. The verse describes a consequence for disobedience – a perishing without understanding.
[JOB.36.13] And those who are faint of heart will place anger, they will not be saved, because you have bound them. [§]
ve-khan-fei-lev ya-see-moo af lo ye-shav-vu ki a-sa-ram
This verse describes those who are faint of heart and the consequences of their fear. 'Khanfei-lev' literally means 'faint of heart', describing someone whose spirit is weak or lacking courage. 'Yasimu af' means 'they will place anger' which, in context, suggests they become consumed by frustration and despair. 'Lo yeshavvu' means 'they will not be saved'. 'Ki asaram' means 'because you have bound them'. The 'them' refers back to the faint of heart.
[JOB.36.14] Let the young men die; and let their souls live in the holy places. [§]
ta-mot ban-no-ar naf-sham; ve-cha-ya-tam bak-de-shim.
This verse contains several key words. "Tamot" means 'to die', in the infinitive form. "Ban-no-ar" means 'young men'. "Naf-sham" refers to 'their souls'. "Ve" is a conjunction meaning 'and'. "Cha-ya-tam" means 'they shall live'. "Bak-de-shim" means 'in the holy places'. The verse describes the fate of young men and their souls in relation to holy places.
[JOB.36.15] He will deliver the poor with their affliction, and he will reveal to their ears in distress. [§]
yekhallets ahnee be-ahnyo ve-yigel ba-lakhahz ohznahm
This verse contains several names and words relating to God, as well as descriptions of action and suffering. "yekhallets" comes from the root "yashah" meaning to save or deliver. "ahnee" means poor or afflicted. "be-ahnyo" is a prepositional phrase meaning "with their affliction." "ve-yigel" is "and he will reveal". "ba-lakhahz" means "in pressure" or "in distress". "ohznahm" means "their ears". The subject performing the action of revealing is implied to be the same as the one doing the saving.
[JOB.36.16] And even if you have been incited from the mouth of a narrowness to a wide place that is not firm underneath it, and your table is full of richness. [§]
ve-af ha-sita-kha mip-pi-tzar rakhav lo-mutzak takh-te-ha ve-nakhat shul-khan-kha male dashen.
This verse describes a situation where someone has been led away from a narrow place to a wide one that is not firm. The outcome is a table that is full of rich food. 'Af' means 'even' or 'also'. 'Sita' means 'to incite' or 'lead astray'. 'Pi' means 'mouth' or 'opening'. 'Tzar' means 'narrow'. 'Rakhav' means 'wide'. 'Mutzak' means 'firm' or 'established'. 'Takh-te-ha' means 'underneath it'. 'Nakhat' means 'rest' or 'peace'. 'Shul-khan' means 'table'. 'Male' means 'full'. 'Dashen' means 'richness' or 'fatness' – referring to rich food.
[JOB.36.17] And the judgment of the wicked is completed, judgment and justice will support it. [§]
veh-deen-rah-shah mah-leh-ta, deen oo-mish-pat yit-mo-chu
This verse describes the fullness of judgment for the wicked and the support provided by judgment and justice. 'Deen' refers to legal judgment or justice. 'Rashah' means wicked or guilty. 'Maleh' signifies fullness or completion. 'Mishpat' is justice or a legal decision. 'Yitmochu' means 'they will support' or 'they will stand firm'.
[JOB.36.18] For wrath, lest the Gods turn you away in fullness, and much atonement does not find you. [§]
kee-kheh-mah pen-yeh-see-teh-kah beh-sah-fek veh-rahv-koh-fer al-yah-teh-kah
This verse contains several key terms. "Kee" means 'for' or 'because'. "Kheh-mah" means 'wrath'. "Pen" means 'lest' or 'so that not'. "Yeh-see-teh-kah" is a verb meaning 'he turns you away'. "Beh-sah-fek" is a noun meaning 'in fullness'. "Veh" means 'and'. "Rahv-koh-fer" means 'much atonement'. "Al" means 'not'. "Yah-teh-kah" is a verb meaning 'he finds you'. This verse is a warning about divine wrath and the need for atonement.
[JOB.36.19] Does your deliverance equal not being in distress, and all of the efforts of your strength? [§]
Ha'yarok shua'eka lo betzar vechol ma'amatzey-koch.
This verse consists of several words. 'Ha'yarok' is a question form related to valuing or equaling. 'Shua'eka' relates to deliverance or rescue, and includes a possessive pronoun indicating 'your deliverance'. 'Lo betzar' means 'not in distress' or 'not in trouble'. 'Vechol' means 'and all'. 'Ma'amatzey-koch' means 'efforts of your strength'. The verse asks if your deliverance equals not being in trouble, and all of the efforts of your strength.
[JOB.36.20] Do not seek at any time to ascend over peoples beneath them. [§]
al-tishaf halayla la'alot amim takhtam
This verse contains instructions not to seek or desire to ascend to peoples beneath you. "Al" is a negative particle meaning "not". "Tishaf" means "you seek" or "you desire". "Halayla" means "the night", but is used here idiomatically to mean "at any time". "La'alot" means "to ascend". "Amim" means "peoples". "Takhtam" means "beneath them". The verse is a warning against ambition or attempts to dominate others.
[JOB.36.21] Guard yourself, do not turn to wickedness, for this you have chosen from affliction. [§]
hishamer al-tefen el-aven ki-al-zeh bacharta me'oni
This verse consists of a command and a reason. "hishamer" is an imperative, meaning "guard yourself". "al-tefen" is a negative imperative, meaning "do not turn". "el-aven" means "to wickedness". "ki" means "for" or "because". "al-zeh" means "on this" or "this". "bacharta" means "you have chosen". "me'oni" means "from poverty" or "from affliction". The verse is essentially a warning against choosing wickedness, as the speaker believes the recipient has chosen it from a place of suffering.
[JOB.36.22] Behold, God will elevate with His strength. Who is like Him, a teacher? [§]
hen-el yasgig bekocho mi camohoo moreh
This verse consists of several components. "hen" means "behold" or "surely". "el" is "God". "yasgig" means "to elevate" or "to lift up". "bekocho" means "with His strength". "mi camohoo" means "who is like Him". "moreh" means "teacher" or "instructor". The verse is a rhetorical question praising God's power and unique position as a teacher.
[JOB.36.23] Who appointed his path, and who stated that you acted perversely? [§]
mi-pa-kad a-lav dar-kho ve-mi-a-mar pa-al-ta a-ve-lah
This verse asks who appointed his way and who said that he acted perversely. 'Mi' means 'who'. 'Pakad' means 'to appoint' or 'to visit with judgment'. 'Dar kho' means 'his way'. 'Ve' means 'and'. 'Amar' means 'said'. 'Pa'al ta' means 'you acted'. 'Avelah' means 'perversity' or 'iniquity'.
[JOB.36.24] Remember that when you prosper, it is because of the deeds of the men who were powerful. [§]
zekhor ki-tasgiya pa'alo asher shorru anashim
This verse contains several words that require literal translation. 'Zekhor' means 'remember'. 'Ki' means 'that' or 'because'. 'Tasgiya' means 'you will prosper' or 'you will become great'. 'Pa'alo' means 'your work' or 'your doing'. 'Asher' means 'which' or 'that'. 'Shourru' means 'were powerful' or 'ruled'. 'Anashim' means 'men'. Therefore, the verse is instructing someone to remember that when they become great, it is because of the powerful men who came before them.
[JOB.36.25] All humankind has seen in God, and humanity gazes from afar. [§]
kol-adam hazu-vo; enosh yabit merahok.
This verse describes how all people have seen God, and humankind gazes at God from afar. 'kol' means all, 'adam' means man/human, 'hazu' means have seen, 'vo' is a pronoun meaning 'in him/it', 'enosh' means humankind/humanity, 'yabit' means he will gaze/look, and 'merahok' means from afar.
[JOB.36.26] Indeed, God is exalted and not known. The number of his years is not known, and no investigation is possible. [§]
hen-el sag-gee-ah v'lo nay-dah mis-par sha-nav v'lo che-ker.
This verse describes God as being too great to fully comprehend. 'hen' means 'indeed' or 'surely'. 'el' means 'God'. 'sag-gee-ah' means 'exalted' or 'lofty'. 'v'lo' means 'and not'. 'nay-dah' means 'known'. 'mis-par' means 'number'. 'sha-nav' means 'his years'. 'v'lo' again means 'and not'. 'che-ker' means 'search' or 'investigation'. The overall meaning is that God is so great that we cannot know the number of his years, nor can we fully investigate him.
[JOB.36.27] For the drops of water will be diminished, and rain will be poured out upon the land. [§]
ki ye-ga-ra neet-fei-ma-yim ya-zo-koo ma-tar le-e-do
This verse discusses a reduction in drops of water, and rain being poured out upon the land. 'ki' is 'for' or 'because'. 'ye-ga-ra' comes from the root 'garah' which means to diminish, reduce, or lessen. 'neet-fei-ma-yim' is 'drops of water'. 'ya-zo-koo' is 'will be poured out' from the root 'nazak'. 'ma-tar' is 'rain'. 'le-e-do' is 'to the land'.
[JOB.36.28] Which the skies pour, they refresh upon many people. [§]
ah-sher-yiz-loo shə-khah-keem yir-ə-fə-oo ah-lay ah-dahm rahv.
This verse describes rain falling upon people. 'ah-sher' functions as a relative pronoun meaning 'which' or 'that'. 'yiz-loo' means 'they pour'. 'shə-khah-keem' means 'the skies'. 'yir-ə-fə-oo' means 'they refresh'. 'ah-lay' means 'upon'. 'ah-dahm' means 'man' or 'people'. 'rahv' means 'many'.
[JOB.36.29] Even if he understands the dissolving of his clouds, changes to his shelter. [§]
Af im-yavin mifresey-av, teshuvot sukkato.
This verse is from Job 36:30. 'Af' means 'even' or 'also'. 'Im-yavin' means 'if he understands'. 'Mifresey-av' means 'the spreading of his clouds' or 'the dissolving of his clouds'. 'Teshuvot' means 'returns' or 'changes'. 'Sukkato' means 'his shelter' or 'his covering'. The verse discusses how even if someone understands the complexities of the clouds and weather, the changes in God’s shelter are beyond their comprehension.
[JOB.36.30] Behold, He spreads out His light over him, and the roots of the sea He covered. [§]
hen-parash alav orov vesharshei hayam kissa.
This verse describes God spreading His light over a creature and covering the roots of the sea with it. 'Hen' is an interjection, meaning 'behold' or 'surely'. 'Parash' means 'to spread out'. 'Alav' means 'over him'. 'Orov' means 'his light'. 'Vesharshei' means 'and the roots of'. 'Hayam' means 'the sea'. 'Kissa' means 'covered'.
[JOB.36.31] For in them the Gods will judge nations, giving food to the satisfied. [§]
ki-vam ya-din am-im yit-ten-okhel le-makh-vir
This verse describes God judging nations and providing sustenance. 'Ki' means 'for' or 'because'. 'Vam' is a prepositional form of 'in them'. 'Yadin' means 'will judge'. 'Amim' is the plural of 'am', meaning 'nations' or 'peoples'. 'Yitten' means 'will give'. 'Okhel' means 'food'. 'Le' means 'to'. 'Makhvir' means 'those who are full' or 'the satisfied'.
[JOB.36.32] With hands, the Gods covered light, and commanded it upon it in a collision. [§]
al-kaf-ayim ki-sah-oh-or va-ye-tsav a-lay-ha be-maf-gi-a.
This verse describes God covering light with hands and commanding it to impact or collide. 'Al-kaf-ayim' means 'on hands' or 'with hands'. 'Ki-sah-oh-or' means 'covered light'. 'Va-ye-tsav' means 'and commanded'. 'A-lay-ha' means 'on it' or 'upon it'. 'Be-maf-gi-a' means 'in a collision' or 'at impact'.
[JOB.36.33] He will declare about him, his friend, livestock, even concerning an ascending offering. [§]
yagid alav re'o mikneh af al oleh
yagid means 'to declare' or 'to tell'. alav means 'upon him'. re'o means 'friend'. mikneh means 'livestock' or 'property'. af means 'even' or 'also'. al means 'upon'. oleh means 'ascending' or 'offering'. This verse discusses someone declaring about another person’s friend, their livestock, and even concerning an offering.
JOB.37
[JOB.37.1] Even to this, my heart will be distressed, and it will depart from its place. [§]
Af-le-zo-at ye-ch-rad liv-bee ve-yit-tar mi-me-ko-mo
This verse contains several parts. "Af-le-zo-at" means "even to this". "Ye-ch-rad" means "it will tremble" or "it will be distressed". "Liv-bee" means "my heart". "Ve-yit-tar" means "and it will be removed" or "and it will depart". "Mi-me-ko-mo" means "from its place".
[JOB.37.2] Hear, hearing, in anger his voice, and pondering from his mouth will come forth. [§]
shih-meh-oo sha-mo-ah beh-ro-gez kol-o veh-heh-geh mee-pee-oo yeh-tseh
This verse consists of several words. "Shimeu" is an imperative verb meaning "hear". "Shamah" is a noun meaning "hearing". "Berogez" means "in anger". "Kolo" means "his voice". "Vehegeh" means "and meditation" or "and pondering". "Mipiu" means "from his mouth". "Yetseh" means "will go out" or "will come forth". The verse describes a hearing of something coming from an angry voice, and something emerging from a mouth as a result of pondering.
[JOB.37.3] Under all the heavens He will extend Himself, and His light will be upon the extremities of the earth. [§]
takhat kol hashamayim yishrehu ve'oru o al kanfot ha'aretz
This verse describes God spreading out or extending Himself under all the heavens, and His light being upon the wings (or extremities) of the earth. "Takhat" means "under". "Kol" means "all". "Hashamayim" means "the heavens". "Yishrehu" is a verb meaning "He will spread out/extend Himself". "Ve" means "and". "Oru" means "His light". "Al" means "upon". "Kanfot" means "wings" or "extremities". "Ha'aretz" means "the earth".
[JOB.37.4] After him, a voice will roar, it will thunder in the voice of his glory, and he will not overtake them, for his voice will be heard. [§]
akhareyv yish’ag-qol yar’em bekhol ge’ono velo ye’akvem ki-yishama qolo.
This verse describes the roaring and thundering voice of God. "Akhareyv" means 'after him', referencing God. "Yish’ag" means 'he will roar'. "Qol" means 'voice'. "Yar’em" means 'it will thunder'. "Bekhol" means 'in the voice of'. "Ge’ono" means 'his glory'. "Velo" means 'and not'. "Ye’akvem" means 'he will overtake them'. "Ki" means 'for'. "Yishama" means 'it will be heard'. "Qolo" means 'his voice'.
[JOB.37.5] God will roar with his voice, wonders performing, great things doing, and not known. [§]
yar'em El bekolo nifla'ot ose gedolot velo nedaa.
This verse describes God manifesting power and performing wonders beyond human comprehension. 'Yar'em' suggests a roaring or thundering sound. 'El' is God. 'Bekolo' means 'in his voice'. 'Nifla'ot' are wonders or marvelous things. 'Ose' means 'does' or 'performs'. 'Gedolot' signifies greatnesses or great things. 'Velo nedaa' means 'and not known'.
[JOB.37.6] For to the snow He says, "Be, Earth!" and rain, downpours, rain of His strength. [§]
kee la-sheh-lag yo-mar heh-veh ah-rets veh-geh-shem mah-tar veh-geh-shem meet-roht oo-zo
This verse describes God causing snow to fall upon the earth, and rain to fall as well. "Sheh-lag" means snow. "Heh-veh" is a form of the verb "to be" and in this context indicates that God *causes* something to come to pass. "Ah-rets" is the land, or Earth. "Geh-shem" means rain. "Mah-tar" and "meet-roht" both refer to rain, the latter describing the showers or downpours. "Oo-zo" means strength, or power, referencing God's might.
[JOB.37.7] In the hand of every person it will be sealed, for knowing all the people of His doing. [§]
be-yad-kol-adam yakhtom le-da’at kol-anshei ma’asehu
This verse speaks of a sealing or marking being done in the hand of every person, for the purpose of knowing all the people of His doing. ‘Yad’ means ‘hand’. ‘Kol’ means ‘all’ or ‘every’. ‘Adam’ means ‘person’ or ‘human’. ‘Yakhtom’ means ‘he will seal’ or ‘he will mark’. ‘Le-da’at’ means ‘for knowing’. ‘Anshei’ is the plural of ‘man’, meaning ‘people’ or ‘men’. ‘Ma’asehu’ means ‘His doing’ or ‘His work’.
[JOB.37.8] And a living thing came to the desert and it will dwell in its shelters. [§]
va-tavo khayah be-mo-arev u-vim’onoteha tishkon
This verse describes a wild animal coming to a certain place and dwelling in its shelters. Let's break down the names and words: 'khayah' means 'living thing' or 'animal'. 'mo-arev' is 'in the desert'. 'vim’onoteha' means 'in her shelters' or 'in its lairs'. 'tishkon' means 'she will dwell' or 'it will abide'. There are no names of God in this verse.
[JOB.37.9] From the chamber will come a storm, and from the south, cold. [§]
min-ha-che-der ta-vo su-pah u-mim-za-rim ka-rah
This verse describes a storm coming from the chamber, and cold from the south. "Cheder" means chamber or room. "Supah" means storm. "Mizrahim" means south or eastern winds, and is here translated as south. "Karah" means cold.
[JOB.37.10] Frost is given from the breath of God, and the breadth of waters in a pouring out. [§]
min-nish-mat-el yi-ten-kah-rah veh-ro-khav ma-yim beh-moo-tsak.
This verse discusses frost and water. "min nishmat el" literally means "from the breath of God". "yi-ten-kah-rah" means "he will give frost". "veh-ro-khav ma-yim" means "and the breadth of waters". "beh-moo-tsak" means "in a pouring out". The verse describes frost being given from the breath of God, and the extensive pouring out of water.
[JOB.37.11] Even his creation tires the Father; he spreads a cloud of his light. [§]
af-bə-ree ya-tree-akh ʿav ya-feetz ʿa-nan ʾo-ro
This verse describes God's tiring of his creation and spreading a cloud of light. "Af" means 'even, also, yet'. "Bəri" is a poetic form of "briyah," meaning 'creation'. "Yatriakh" means 'he tires'. "ʿAv" means 'father,' but is used poetically as a reference to God. "Yafitz" means 'he spreads'. "ʿAnan" means 'cloud'. "ʾOro" means 'his light'.
[JOB.37.12] And He, causes turning, changing by His plans for actions; all that He commands upon the face of the world, the earth does. [§]
ve-hu mesibbot mit-ha-pekh be-takh-bu-lotav le-fa-alim kol asher yitzavem al-pnei tevel artzah.
This verse describes a being who accomplishes things through complex maneuvering and skillful planning. 'Mesibbot' implies causes or reasons. 'Mit-ha-pekh' means turning or changing. 'Takh-bu-lotav' refers to his plans or schemes. 'Fa-alim' indicates actions or deeds. 'Tevel' is the world, and 'artzah' means 'to the earth'. The verse emphasizes that everything this being commands comes to pass on Earth.
[JOB.37.13] If to a rod, if to land, if to lovingkindness, he finds it. [§]
im-le-sheh-vet im-le-ar-tsoh im-le-chesed yam-tzee-eh-hu
This verse poses a series of conditional questions. "im" means "if". "le" means "to" or "for". "sheh-vet" means "rod" or "staff". "ar-tsoh" means "land" or "earth". "chesed" means "lovingkindness" or "mercy". "yam-tzee-eh-hu" means "he finds it". The verse is essentially asking whether God's discipline, land, or lovingkindness will be found.
[JOB.37.14] Listen to this, Job. Stand and consider the wonders of God. [§]
ha-zee-nah zot ee-yov, ah-mod vee-heet-bo-nen, neef-leh-ot el.
This verse is an address to Job. "ha-zee-nah" is an imperative meaning "listen". "zot" means "this". "ah-mod" means "stand". "vee-heet-bo-nen" means "and consider". "neef-leh-ot" means "wonders". "el" means "God". The verse is a call for Job to listen to something and to stand and consider the wonders of God.
[JOB.37.15] Will you know in some of the Gods over them, and will light appear in their cloud? [§]
ha-te-da-ay be-soom-e-lo-ah a-lay-hem ve-ho-fee-ah or a-na-no
This verse asks if one knows any of the Gods over them and if light will appear in their cloud. "ha" is a question marker. "te-da-ay" means "will you know". "be-soom" means "in some". "e-lo-ah" is a singular form of the Gods. "a-lay-hem" means "over them". "ve" is "and". "ho-fee-ah" means "will appear". "or" means "light". "a-na-no" means "their cloud".
[JOB.37.16] Do you know about the mysteries of the clouds? Do wonders complete knowledge possess? [§]
ha-te-da-ay al-mif-le-say-av me-fle-ot te-mim day-eem
This verse uses several terms referring to divine power and knowledge. "te-da-ay" means 'to know'. "mif-le-say-av" refers to 'mysteries of clouds,' likely referring to divine wonders revealed through natural phenomena. "me-fle-ot" means 'wonders'. "te-mim" means 'perfect' or 'complete'. "day-eem" means 'knowledge'. The verse is a rhetorical question asking if one knows about the wonders of the clouds, and if they understand the complete knowledge associated with them.
[JOB.37.17] Which your garments are red in treading the land of the South. [§]
asher begadey-ka chamim behashkit eretz midarom
This verse describes someone's garments being red from treading the land of the South. 'Asher' means 'which', 'begadey-ka' means 'your garments', 'chamim' means 'red', 'behashkit' means 'in treading', 'eretz' means 'land', and 'midarom' means 'the South'.
[JOB.37.18] God stretches out with the heavens, strong like a polished mirror. [§]
tar-kee-ah im-moh leesh-ha-keem khaz-a-keem keer-ee moo-tsak
This verse describes God extending the heavens, making them strong like a polished mirror. 'Tarqia' refers to spreading out or hammering something thin, often used to describe the expansion of the heavens. 'Immoh' means with or alongside. 'Lishchakim' refers to the heavens or the sky. 'Khazakim' means strong or powerful. 'Keerai' means like or as. 'Mootsak' means polished, solid, or firm.
[JOB.37.19] Inform us what we should say to him. We will not prepare before the darkness. [§]
ho-dee-ay-nu ma-no-mar lo-lo na-aroch mip-nay-choshekh
This verse is a plea for guidance. The speaker asks to be informed of what they should say. They state that they will not arrange, or prepare, before darkness. The darkness can be understood both literally and figuratively, as a metaphor for the unknown or a difficult situation.
[JOB.37.20] Is it told to God that I speak? If someone says that it is wasted? [§]
ha-yesuphar-lo ki adaber im-amar ish ki yebula.
This verse is from the book of Isaiah. 'ha-yesuphar-lo' means 'is it told to Him?' or 'can it be related to Him?'. 'ki' means 'that' or 'because'. 'adaber' means 'I speak'. 'im-amar' means 'if someone says'. 'ish' means 'man' or 'someone'. 'ki' again means 'that'. 'yebula' means 'it is dry' or 'wasted'. The verse describes a situation where someone asserts something is futile or wasted, questioning if God is even aware of it.
[JOB.37.21] And now, they have not seen the bright light, it is in the heavens. And a wind passed and purified them. [§]
ve'ata lo ra'u or bahir hu bashchakim ve'ruach avrah vat'taharem.
This verse describes a situation where light is obscured, and a wind passes through, purifying something. 'Ve'ata' means 'and now'. 'Lo ra'u' means 'they have not seen'. 'Or bahir' means 'bright light'. 'Hu bashchakim' means 'it in the heavens'. 'Ve'ruach avrah' means 'and a wind passed'. 'Vat'taharem' means 'and it purified them'.
[JOB.37.22] Gold will come from the north upon the terrible majesty of the God. [§]
mitsapon zahav ye'eteh al-eloah norah hod.
mitsapon means "from the north". zahav means "gold". ye'eteh means "it will come". al means "upon". eloah means "the God". norah means "terrible". hod means "majesty". This verse speaks of gold coming from the north upon the terrible majesty of the God.
[JOB.37.23] The Almighty cannot be found. Abundant strength and judgment and abundance of righteousness He will not answer. [§]
Shaddai lo-metsanuhu saggi-koch u-mishpat ve-rov-tzedakah lo-ye'aneh.
This verse speaks of God’s power and righteousness being beyond comprehension or challenge. "Shaddai" is often understood as "the Almighty", but a literal translation is more direct. "Metsanuhu" means "found Him". "Saggi-koch" means "abundant strength". "Mishpat" means "judgment" or "justice". "Rov-tzedakah" means "abundance of righteousness". "Ye'aneh" means "He will answer", but in this context, it means He will not be challenged or respond to questioning.
[JOB.37.24] Therefore, let men fear Yahveh. All wise men will not understand. [§]
lakhen yere'uhu anashim lo yireh kol chachmei lev.
The verse begins with 'lakhen', meaning 'therefore'. 'Yere'uhu' comes from the root 'yare', meaning 'to fear', and the suffix 'hu' meaning 'him'. Therefore, 'yere'uhu' means 'let them fear him'. 'Anashim' means 'men'. 'Lo' means 'not'. 'Yireh' is a form of 'to see', here meaning 'understand'. 'Kol' means 'all'. 'Chachmei lev' means 'wise of heart' or 'wise men'. Therefore, the entire phrase means that because of something previously stated, men should fear him, and all wise men will not understand.
JOB.38
[JOB.38.1] And Yahveh answered Job from the whirlwind, and He said. [§]
Va-ya-an Yahveh et-Iyyov min ha-se-a-ra va-yo-mar.
This verse describes Yahveh responding to Job from within a whirlwind and then speaking. 'Va-ya-an' means 'and answered'. 'Yahveh' is the proper name of God. 'Et' is an untranslatable particle marking the direct object. 'Iyyov' is the name 'Job'. 'Min' means 'from'. 'Ha-se-a-ra' means 'the whirlwind'. 'Va-yo-mar' means 'and He said'.
[JOB.38.2] Who is this who darkens counsel with words without knowledge? [§]
mi zeh | machshich etzah bemillin beli-da'at.
This verse asks a rhetorical question about who darkens counsel with words without knowledge. "mi" means who, "zeh" means this, "machshich" means to darken, "etzah" means counsel, "bemillin" means with words, "beli-da'at" means without knowledge.
[JOB.38.3] Strengthen yourself like a man, and I will ask you, and tell me. [§]
ezar-na k’gever khalatzeykha, v’esh’alkeha, v’hodieni.
This verse contains a command and two requests. 'Ezar' means to gird or strengthen. 'Na' is a plea for assistance. 'K’gever' means 'like a man'. 'Khalatzeykha' means 'your loins' or 'your strength'. 'V’esh’alkeha' means 'and I will ask you'. 'V’hodieni' means 'and tell me'. The overall meaning is a request for someone to strengthen themselves and then be questioned, with a desire for an answer.
[JOB.38.4] Where were you when the foundation of the earth was laid? Tell me, if you understand. [§]
Eyfo hayita beyasdi-aretz haged im-yada'ta bina.
This verse asks a rhetorical question to Yahveh, questioning where He was during the founding of the Earth. It then asks if He understands or knows anything about it. "Eyfo" means 'where'. "Hayita" means 'you were'. "Beyasdi-aretz" is 'in the foundation of the earth'. "Haged" means 'tell'. "Im-yada'ta" means 'if you knew'. "Bina" means 'understanding'.
[JOB.38.5] Who set its measurements so that you may know, or who stretched a line over it? [§]
mee-sahm mem-ah-day-hah kee tay-dah? oh mee-nah-tah ah-lay-hah kahv.
This verse asks a rhetorical question about the creation of the earth. "mee" means "who". "sahm" means "set" or "placed". "mem-ah-day-hah" refers to "its measurements". "kee" means "that" or "so that". "tay-dah" means "to know". "oh" means "or". "nah-tah" means "stretched" or "extended". "ah-lay-hah" means "over it". "kahv" means "a line". The verse is essentially asking who determined the earth’s dimensions, or who stretched a measuring line across it.
[JOB.38.6] Upon what have my Lord's foundations been established, or who has hurled the cornerstone? [§]
al-mah adonayha hatba'u, o mee-yarah even pinnatah
This verse asks about the foundations of the earth. "al-mah" means "upon what" or "on what". "adonayha" is "my Lord's", referring to God's ownership. "hatba'u" means "they have sunk" or "they have established". "o mee-yarah" means "or who has shot" or "or who has hurled". "even pinnatah" means "the cornerstone". The verse is a rhetorical question about who created the foundations of the earth.
[JOB.38.7] They sang together, the morning stars, and all the sons of the Gods shouted for joy. [§]
bə-rān-ya-ḥaḏ kō-ḵə-ḇê ḇō-qer wa-ya-rī-ʿū kōl-bə-nê ʾĕ-lō-hîm.
This verse describes a time when the morning stars sang together and all the sons of the Gods rejoiced. "bə-rān" likely means "together". "kō-ḵə-ḇê ḇō-qer" means "stars of morning", or "morning stars". "wa-ya-rī-ʿū" means "and they shouted". "kōl-bə-nê ʾĕ-lō-hîm" means "all sons of the Gods".
[JOB.38.8] And he covered with coverings sea, in his strength from womb he comes forth. [§]
va-yashek bid-latayim yam be-gicho me-rechem yetze
This verse describes a covering or barrier of seas coming forth from the womb. 'Yashek' means to cover or veil. 'Bid-latayim' means in coverings or veils, plural. 'Yam' is sea. 'Be-gicho' means in his strength or power. 'Me-rechem' is from the womb. 'Yetze' means he comes forth or exits.
[JOB.38.9] In my covering is cloud for his clothing, and darkness is his wrapping. [§]
Besumi anan lebusho va'arefel chatulato
This verse describes God covering Himself with clouds and darkness. 'Besumi' means 'in my covering'. 'Anan' means 'cloud'. 'Lebusho' means 'for his clothing'. 'Va'arefel' means 'and darkness'. 'Chatulato' means 'his wrapping/skirt'. This verse is poetic and uses imagery to describe God's majesty and power.
[JOB.38.10] And I broke my laws upon him, and I put a bolt and doors. [§]
va-esh-bor a-lav hoo-kee va-a-seem bree-ach oo-del-a-teem
This verse describes breaking laws upon someone and placing a bolt and doors. 'Va' means 'and'. 'Eshbor' means 'I will break' or 'I broke'. 'Alav' means 'upon him'. 'Hukki' means 'my laws'. 'Va-ashim' means 'and I put'. 'Breeach' means 'a bolt'. 'Udlatayim' means 'doors'. The verse uses a poetic structure common in the Bible.
[JOB.38.11] And I said, "Come up to here, and do not add any more, and there may be placed in the pride of your waves." [§]
va'omar ad-po tavo v'lo tosif u-po yashit big'on gallecha.
This verse is from Judges 3:8. 'Va'omar' means 'and I said'. 'Ad-po' means 'until here'. 'Tavo' means 'you come'. 'V'lo' means 'and not'. 'Tosif' means 'you add'. 'U-po' means 'and there'. 'Yashit' means 'he places'. 'Big'on' means 'in the pride'. 'Gallecha' means 'your waves'. This verse describes a warning or command delivered to a river or body of water.
[JOB.38.12] Your days commanded the morning; you knew its place of dawn. [§]
Heh-mee-yah-meh-kah tzee-veet-ah bo-ker yid-dah-tah-hah shachar me-koh-moh
This verse describes God commanding the morning and knowing the place of sunrise. The first word 'Hemiyamekah' comes from the root 'yamim' which means 'days', and the prefix 'he' indicating 'your', and the suffix indicating a plural possessive. 'Tzee-vet-ah' is 'commanded'. 'Bo-ker' means 'morning'. 'Yid-dah-tah-hah' means 'you knew it'. 'Shachar' means 'dawn'. 'Me-koh-moh' means 'its place'.
[JOB.38.13] To grasp at the edges of the land, and may the wicked be shaken from it. [§]
Le-eh-hoz be-kah-nof-ot ha-ah-rets ve-yee-nah-roo resha-eem mee-meh-nah.
This verse contains several key words. "Le-eh-hoz" means "to grasp". "Be-kah-nof-ot" means "at the edges of". "Ha-ah-rets" means "the land". "Ve-yee-nah-roo" means "and may be shaken". "Resha-eem" means "the wicked". "Mee-meh-nah" means "from it". The verse speaks of grasping the edges of the land, and the wicked being shaken from it.
[JOB.38.14] You will turn like wax for a seal, and they will stand firm like a garment. [§]
tithhapekh khekhomer khotam veyityatzvu khemo levush
This verse uses poetic parallelism. 'Tithhapekh' means 'you will turn'. 'Khekhomer' means 'like wax'. 'Khotam' means 'seal'. 'Veyityatzvu' means 'and they will stand firm'. 'Khemo' means 'like'. 'Levush' means 'garment'. The verse is an analogy, comparing something changing to wax and then becoming firm like a garment.
[JOB.38.15] And light will be withheld from the wicked, and the arm of the mighty will be broken. [§]
ve-yim-na-ah me-re-sha-eem o-ram oo-zeh-ro-ah rah-mah tee-shah-beh.
This verse consists of several parts. "ve-yim-na-ah" means "and be withheld". "me-re-sha-eem" means "from the wicked". "o-ram" means "their light". "oo-zeh-ro-ah rah-mah" means "and the arm of the mighty". "tee-shah-beh" means "be broken". The verse describes a consequence for the wicked, and a breaking of power.
[JOB.38.16] Have you brought [something] even to the recesses of the sea, and in the search of the deep have you walked? [§]
ha-va-ta ad niv-kei yam u-ve-che-ker te-hom hi-ta-hal-ak-ta.
This verse uses several key terms. "ha-va-ta" is a question asking if you have brought something. "niv-kei" means depths or recesses. "yam" means sea. "u-ve-che-ker" means and in the search of. "te-hom" means the deep or abyss. "hi-ta-hal-ak-ta" means you have walked or gone about.
[JOB.38.17] Have the gates of death been revealed to you, and will you see the gates of deep shadow of death? [§]
Ha-nig-loo le-cha sha-a-rei ma-vet ve-sha-a-rei tsal-ma-vet ti-reh.
This verse uses several key words. 'Ha-nig-loo' means 'have been revealed'. 'Le-cha' means 'to you'. 'Sha-a-rei' means 'gates of'. 'Ma-vet' means 'death'. 'Ve' means 'and'. 'Tsal-ma-vet' means 'shadow of death', or 'deep shadow of death'. 'Ti-reh' means 'you will see'. The verse is addressing someone directly, stating that gates of death and the gates of deep shadow of death will be revealed to them.
[JOB.38.18] Have you considered to the expanses of the earth? Declare if you have known all of it. [§]
hitbonanta ad-rachavei-aretz hageid im-yada'ta kullaha.
This verse asks a rhetorical question, challenging someone to demonstrate complete knowledge. "Hitbonanta" means 'you have considered'. "Ad-rachavei-aretz" means 'to the expanses of the earth'. "Hageid" means 'declare' or 'tell'. "Im-yada'ta" means 'if you have known'. "Kullaha" means 'all of it'. The verse implies that knowing 'all of it' – the entirety of the earth’s expanses – is beyond human capability.
[JOB.38.19] Which way does light dwell, and darkness, which is its place? [§]
Ei-zeh ha-derekh yishkhan-or ve-choshekh ei-zeh mekomo.
This verse asks a rhetorical question about the dwelling place of light and darkness. "Ei-zeh" means 'which'. "Ha-derekh" means 'the way'. "Yishkhan" means 'dwells'. "Or" means 'light'. "Ve" means 'and'. "Choshekh" means 'darkness'. "Ei-zeh" again means 'which'. "Mekomo" means 'its place'. The verse is essentially asking, "Which way does light dwell, and darkness, which is its place?"
[JOB.38.20] For you will take him to his boundary, and for you will understand the paths to his house. [§]
kee tee-kah-hen-noo el geh-bool-o vee-kee tah-veen neh-tee-voh-t beet-o
This verse contains several key terms. "tee-kah-hen-noo" is a second person plural imperfect form of the verb 'to take'. "geh-bool-o" means 'his boundary' or 'his territory'. "tah-veen" is a second person plural imperfect form of the verb 'to understand'. "neh-tee-voh-t" means 'paths'. "beet-o" means 'his house'. The verse is addressed to a group of people, instructing them to investigate someone’s property.
[JOB.38.21] You have known that then you will be born, and the number of your days are many. [§]
yah-dah-tah kee-ee ahz tee-vah-led oo-mees-par yah-may-kah rah-beem
This verse contains several key terms. "Yahveh" is translated as "Yahveh". "Yadah" means "to know". "Kee" means "that" or "because". "Az" means "then" or "at that time". "Valed" means "to be born". "Mispar" means "number". "Yamim" means "days". "Rabim" means "many". The verse speaks of knowing a time when one will be born and having a great number of days.
[JOB.38.22] Have you brought to the treasures of snow, and do you see the treasures of hail? [§]
Ha-va-ta el-ot-zrot sha-leg ve-ot-zrot barad ti-reh.
This verse asks a rhetorical question regarding whether someone has brought forth the treasures of snow and seen the treasures of hail. 'Ha' indicates a question. 'Va-ta' means 'you have brought'. 'El' means 'to'. 'Ot-zrot' means 'treasures'. 'Sha-leg' means 'snow'. 'Ve' means 'and'. 'Barad' means 'hail'. 'Ti-reh' means 'you see'.
[JOB.38.23] That I have restrained for a time of distress, for a day of approaching war. [§]
asher chasakti le'et tsar le'yom kerav u milchama
This verse uses several key terms. "asher" is a relative pronoun meaning "that" or "which". "chasakti" comes from the root "chasaq" and means "I have restrained" or "I have withheld". "le'et" means "for a time". "tsar" means "distress" or "narrowness". "le'yom" means "for a day". "kerav" means "near" or "approaching". "milchama" means "war" or "battle". The verse describes something being held back for a time of distress, for a day of approaching war.
[JOB.38.24] Which way will the light split and scatter eastward upon the land? [§]
ei-zeh ha-derekh yehalek or yafez kadim alei-aretz
This verse asks which way light will split and scatter eastward across the land. “Ei-zeh” means “which”. “Ha-derekh” means “the way”. “Yehalek” means “will split”. “Or” means “light”. “Yafez” means “will scatter”. “Kadim” means “eastward”. “Alei-aretz” means “upon the land”.
[JOB.38.25] Who divided the flood channel and made a way for the voices of the strong one? [§]
mee-pil-lag la-sheh-tef teh-ah-lah veh-deh-rech la-chah-zeez koh-loh-te
This verse asks who divided the flood channel and the way for the voice of the strong one. 'Pil-lag' means to divide or split. 'Sheh-tef' refers to a flood or torrent. 'Teh-ah-lah' means a channel or a ravine. 'Deh-rech' is way or path. 'Chah-zeez' signifies strong or powerful. 'Koh-loh-te' means voices or sounds.
[JOB.38.26] To cause rain to fall on land where there is no person, a wilderness where no human is present. [§]
lehamtir al-eretz lo-ish midbar lo-adam bo
This verse describes a rain falling on a land where there is no person, a wilderness where no human dwells. 'lehamtir' means 'to cause to rain'. 'eretz' means 'land'. 'lo-ish' means 'not a person'. 'midbar' means 'wilderness'. 'lo-adam' means 'not a human'. 'bo' means 'in it/there'.
[JOB.38.27] To satisfy destruction and ruin, and to cause growth to sprout forth grass. [§]
lehasbi' shoh'ah u'm'shoh'ah u'lehatzmi'ah motza desha'
This verse contains several nouns and infinitive verb forms. 'lehasbi' means 'to satisfy'. 'shoh'ah' is 'destruction', 'ruin', or 'waste'. 'u'm'shoh'ah' means 'and ruin'. 'lehatzmi'ah' means 'to cause to sprout' or 'to make grow'. 'motza' means 'growth' or 'sprout'. 'desha' means 'grass'. The verse is structured as a purpose clause, outlining what God will accomplish.
[JOB.38.28] Does rain have a father, or who brings forth the drops of dew? [§]
ha-yesh-la-matar av or mi-holid eglei-tal?
This verse asks a rhetorical question about the origin of rain and dew. 'Matar' refers to rain. 'Av' means father. 'Mi' means who. 'Holid' means to bear or bring forth. 'Eglei-tal' means drops of dew. The question asks if rain has a father, or who has brought forth the drops of dew.
[JOB.38.29] From what womb has the ice come forth, and who has given birth to the frost of the heavens? [§]
mibeten mi yatsa hakarach ukhfor shamayim mi yelado.
This verse asks a rhetorical question about the origin of ice and frost. 'Mibeten' means 'from the womb' or 'belly'. 'Mi yatsa' means 'who has come forth?' or 'who has exited?' 'Hakarach' means 'the ice'. 'Ukhfor shamayim' means 'and frost of the heavens'. 'Mi yelado' means 'who has birthed it?' or 'who has given birth to it?' The verse poetically asks where ice and frost originate, as if they were born from something.
[JOB.38.30] Like stone, the waters will hide, and the face of the deep will be gathered. [§]
kah-eh-ven mah-yim yit-khah-bah-oo oo-feh-nee teh-home yit-lah-kah-doo
This verse uses several words that require literal translation. "kah-eh-ven" means "stone". "mah-yim" means "waters". "yit-khah-bah-oo" means "they will hide". "oo-feh-nee" means "and the face of". "teh-home" means "the deep". "yit-lah-kah-doo" means "they will be gathered". This verse describes a hiding and a gathering, with stone, water, and the deep as the subjects.
[JOB.38.31] Binding are the delicacies of desire, or attractions entice a fool to open himself. [§]
hat-kah-sher ma-ah-dan-note kee-mah oh-mosh-koht keh-seel teh-pah-teh-ah.
This verse uses figurative language, describing the allure of sin. "Hat-kah-sher" implies binding or fastening, metaphorically referring to the way sin entraps. "Ma-ah-dan-note" means delicacies or sweet things, representing the tempting pleasures of sin. "Kee-mah" means like or as. "Oh-mosh-koht" means attractions or lures. "Keh-seel" means a fool or simpleton. "Teh-pah-teh-ah" means to open or entice.
[JOB.38.32] Will you bring forth sprouts in their time, and will a woman comfort her sons? [§]
ha-to-tzee maz-za-rot be-eet-toh ve-ah-yeesh al-ba-neh-ha tah-nchem
This verse uses several terms which require literal translation. "ha-to-tzee" means "will you bring forth". "maz-za-rot" is translated as "sprouts". "be-eet-toh" means "in its time". "ve-ah-yeesh" means "and a woman". "al-ba-neh-ha" means "upon her sons". "tah-nchem" means "will comfort them". The verse describes a situation involving the growth of sprouts and a woman comforting her sons.
[JOB.38.33] Do you know the laws of the heavens? If you place its rule on the earth? [§]
ha-yada-ta Chuk-kot sha-mai-yim im-ta-seem mish-tar-o ba-aretz?
This verse asks a rhetorical question. "Ha-yada-ta" means "Have you known?" or "Do you know?". "Chuk-kot" means "laws" or "statutes". "Sha-mai-yim" means "heavens". "Im-ta-seem" means "If you set" or "If you place". "Mish-tar-o" means "its rule" or "its dominion". "Ba-aretz" means "on the earth". The verse overall is asking if one knows the laws of the heavens, and if one can establish its rule on earth.
[JOB.38.34] Are you willing to raise your voice to the cloud, and will an abundance of water cover you? [§]
ha-tarim la-av kole-cha ve-shif-at-ma-yim te-ka-se-cha
This verse consists of several parts. "ha-tarim" is a question marker and a form of the verb meaning 'to be willing'. "la-av" means 'to the cloud'. "kole-cha" means 'your voice'. "ve-shif-at-ma-yim" means 'and an abundance of water'. "te-ka-se-cha" means 'will cover you'. Therefore, the verse is asking if one is willing to speak to the cloud, and an abundance of water will cover them.
[JOB.38.35] Will you send with lightnings, and they will go, and will they say to you, "Here we are?" [§]
ha-tashalach berakim veyelechu veyomru lecha hinenu.
This verse consists of several components. 'ha-tashalach' means 'will you send?' It's a question directed to God. 'berakim' means 'with lightnings'. 'veyelechu' means 'and they will go'. 'veyomru' means 'and they will say'. 'lecha' means 'to you'. 'hinenu' means 'here we are'. The verse as a whole is a rhetorical question suggesting God sends lightnings and they acknowledge His presence.
[JOB.38.36] Who put wisdom in the depths, or who gave understanding to the ostrich? [§]
mee shaht bah-too-chot chakh-mah oh mee nah-tan lah-seh-kvee bee-nah.
This verse asks a rhetorical question about the origin of wisdom and understanding. "mee shaht" means "who put" or "who set". "bah-too-chot" means "in the depths". "chakh-mah" means "wisdom". "oh" means "or". "mee nah-tan" means "who gave". "lah-seh-kvee" means "to the ostrich". "bee-nah" means "understanding". The verse essentially asks, "Who placed wisdom in the depths, or who gave understanding to the ostrich?"
[JOB.38.37] Who can number the clouds with wisdom, and who can make the flasks of the heavens lie down? [§]
mee-yeh-sah-peh-r shach-ah-keem beh-chach-mah veh-nee-v-lay shah-mayim mee yah-sh-keeve.
This verse asks a rhetorical question about who can number the clouds with wisdom and who can make the flasks (or bottles) of the heavens lie down. 'Shachakim' refers to clouds, and 'nee-v-lay shah-mayim' is understood to mean flasks or bottles of the heavens – poetic language for atmospheric phenomena. The question implies that only God can comprehend such things.
[JOB.38.38] In the squeezing of dust to firmness, and clumps will stick together. [§]
b'tseket afar lamutsak, ur'gavim yidubaku.
This verse describes a condition of dryness and clumping. 'Tseket' refers to a squeezing or pressing. 'Afar' means dust or earth. 'Lamutsak' signifies being pressed or squeezed, or a firm condition. 'R'gavim' means clumps or fragments, and 'yidubaku' means they will stick or cleave together.
[JOB.38.39] Would you lie in wait for a lion for its torn flesh, and would beasts fill the young lions? [§]
Ha-tazud le-lavi taref ve-chayyat kefirim temalea.
This verse uses rhetorical questions. "Ha-tazud" asks if one would lie in wait for prey. "Lavi" means lion. "Taref" means prey, specifically torn flesh. "Ve" means and. "Chayyat" refers to beasts or animals. "Kefirim" means young lions. "Temalea" means to fill or satisfy. The verse is a challenge, questioning if one would dare hunt a lion or satisfy the young lions.
[JOB.38.40] For they will seek refuge in the shelters, they will sit in the booth for themselves as a trap. [§]
ki-ya-sho-chu bam-e-o-not yeish-vu bas-su-kah le-mo-a-rev
This verse describes people seeking refuge in shelters. 'ki' means 'for' or 'because'. 'yashochu' means 'they will seek refuge'. 'bam-e-onot' means 'in the shelters'. 'yeishvu' means 'they will sit'. 'bas-sukkah' means 'in the booth/shelter'. 'lmo-arev' means 'for themselves, as a trap/ambush'. The overall sense is that they are hiding in shelters, preparing for some sort of attack or trap.
[JOB.38.41] Who prepares for the raven its prey, for its young ones cry out to God? They wander, not finding food. [§]
mi yakhin laorev tseedo ki yeladav el yeshave'u yite'u livli okhel.
This verse asks who provides food for the raven. It suggests that their young cry out to God. It concludes by stating they wander without finding food.
JOB.39
[JOB.39.1] Have you known the time for the rock goats to give birth, or do you observe the deer in labor? [§]
Ha-ya-da-ta et et le-de-tet ya-a-lei-sa-lah-khol-lel ai-ya-lot tish-mor?
This verse asks if you know the time when the rock goats give birth, or if you observe the deer in labor. 'Ha-ya-da-ta' means 'have you known?', 'et' is an untranslated particle, 'et' again, 'le-de-tet' is 'for birthing', 'ya-a-lei-sa-lah' are 'rock goats', 'khol-lel' means 'in labor' or 'weakening', 'ai-ya-lot' are 'deer', and 'tish-mor' means 'do you observe' or 'do you guard'.
[JOB.39.2] You will count months until they are filled, and you will know the time for her birth. [§]
tis-por yer-a-chim te-mal-eh-nah ve-ya-da-ta et lid-tan-ah.
This verse describes counting months to know the time of birth. "Tispor" means "you will count". "Yerachim" is the plural of "yerach", meaning "months". "Temaleana" means "they are filled". "Veyadaata" means "and you will know". "Et" is a grammatical marker. "Lidtanah" means "for her birth".
[JOB.39.3] Their children will kneel; they will divide; their birth pangs will be released. [§]
tikhra'nah yaldehen tefalakhnah hevleihem teshalakhnah
This verse uses a series of verb forms indicating actions done *to* the children and the birth pangs. 'tikhra'nah' comes from the root 'karah' meaning to kneel or prostrate. 'yaldehen' means 'their children'. 'tefalakhnah' comes from 'palakh' meaning to divide or break. 'hevleihem' refers to 'their birth pangs'. 'teshalakhnah' comes from 'shalakh' meaning to send or release. The verse is a poetic construction describing a future event.
[JOB.39.4] Their sons dream of multiplying in the wilderness. They depart and do not return to them. [§]
yachl’mu beneihem yirbu babar ya’tsu v’lo shavu lamoh
This verse describes the fate of those who trust in false gods. ‘Yachl’mu’ means ‘they dream’ or ‘they hope’. ‘Beneihem’ means ‘their sons’. ‘Yirbu’ means ‘they multiply’ or ‘they increase’. ‘Ba’bar’ is a location, meaning ‘in the wilderness’ or ‘in the desert’. ‘Ya’tsu’ means ‘they go out’ or ‘they depart’. ‘V’lo’ means ‘and not’. ‘Shavu’ means ‘they return’. ‘Lamoh’ means ‘to them’.
[JOB.39.5] Who released the wild donkey free, and who loosened the bonds of the onager? Who has set them free? [§]
mi-shil-lach pe-reh chaf-shee oo-mos-rot a-rod mi pit-tach
This verse asks a rhetorical question about who released the wild donkey free and who loosened the bonds of the onager. "Mi" means "who". "Shil-lach" means "to send forth" or "release". "Pe-reh" means "wild donkey". "Chaf-shee" means "free". "Oo" means "and". "Mos-rot" means "bonds". "A-rod" means "onager" or "wild ass". "Mi" again means "who". "Pit-tach" means "to open" or "loosen".
[JOB.39.6] Which I have made the desert his house, and his dwellings a salty waste. [§]
asher samti aravah beito u mishkenotav melecha
This verse describes a consequence of disobedience, specifically regarding the land and dwellings becoming desolate. 'asher' is a relative pronoun meaning 'which' or 'that'. 'samti' means 'I have set' or 'I have made'. 'aravah' means 'desert' or 'wilderness'. 'beito' means 'his house' or 'his home'. 'u' means 'and'. 'mishkenotav' means 'his dwellings' or 'his habitations'. 'melecha' means 'salt' or 'salty waste', metaphorically representing desolation.
[JOB.39.7] Isaac to the Gods a fortress, deliverances to an oppressor will not hear. [§]
yis-chak la-heh-mon kir-yah tish-oo-ot no-gesh lo yish-mah.
This verse contains several names and words referring to God and descriptions of their actions. "Yis-chak" is a proper name, commonly understood as Isaac. "La-heh-mon" is a combination of "el" (God) and a plural marker, denoting 'the Gods'. "Kir-yah" means 'a fortress' or 'city'. "Tish-oo-ot" means 'deliverances' or 'salvations'. "No-gesh" is a description meaning 'oppressor' or 'taskmaster'. "Lo yish-mah" means 'will not hear'. The verse describes the Gods providing deliverance from an oppressor, and will not hear the oppressor’s pleas.
[JOB.39.8] Abundance of mountains is its pasture, and after all greenness, he will seek. [§]
yəṯūr hārim mirʿēhū wəʾaḥar kål-yārōq yidrōš.
This verse describes a seeking after pasture. "yəṯūr" means abundance or surplus. "hārim" means mountains. "mirʿēhū" means its pasture, or what it grazes. "wəʾaḥar" means and after. "kål-yārōq" means all greenness, or all that is green. "yidrōš" means he will seek. The subject 'he' is implicit.
[JOB.39.9] Will Yahveh return, my friends, if they linger on your desire? [§]
hay-o-veh ray-eem ahv-deh-kah im-yah-leen al-ah-boos-eh-kah
This verse consists of several words. "hay-o-veh" is a question particle combined with a form of "YHVH" (Yahveh). "ray-eem" refers to friends. "ahv-deh-kah" means "my servant". "im-yah-leen" means "if they linger". "al-ah-boos-eh-kah" means "on your desire". The verse is a rhetorical question asking if a servant's friends will linger on their master's desire.
[JOB.39.10] Will the wild ox consent to labor in the furrow of its richness? Or will it plow the valleys after you? [§]
Ha-tik-shar-re-eem be-te-lem a-vo-toh? Im-ye-sa-ded a-ma-kim a-cha-rech-ah?
This verse comes from Job 39:9. It is addressed to the wild ox, or re'em. It asks whether the re'em is willing to labor in the valleys, and if it will plow after the speaker. 'Tikshar' means 'to bind' or 'to yoke'. 'Telem' is 'furrow'. 'Avohto' means 'its fatness' or 'richness'. 'Yesaded' means 'to found' or 'to establish', in this context meaning 'to plow'. 'Amakim' is 'valleys'. 'Acharecha' means 'after you'.
[JOB.39.11] Do you trust in him because his power is great, and will you abandon your labor to him? [§]
ha-tiv-tach bo ki rav kho-cho ve-ta-azov elav ye-gi-e-cha
This verse asks a rhetorical question about trusting in someone due to their great power, and whether to abandon one's labor to them. 'tivtach' means to trust. 'bo' means in him. 'ki' means because or for. 'rav' means great or many. 'khocho' means his power. 'ta-azov' means you abandon. 'elav' means to him. 'ye-gi-e-cha' means your labor.
[JOB.39.12] Do you believe in Him that your offspring will return, and your granary will be gathered? [§]
Ha-ta-a-min bo ki-ya-shuv zar-eh-cha ve-gar-neh-cha ye-esof.
This verse asks whether one believes that their offspring will return and that their granary will be gathered. The verb 'to believe' is directed towards the person, asking if they have faith. 'Zar'eh-cha' refers to 'your seed' or 'your offspring'. 'Gar-neh-cha' refers to 'your granary'. 'Ye-esof' means 'will gather'.
[JOB.39.13] The wing of rejoicing is restrained if a vow is fully made and extended. [§]
knaf-reh-nah-neem neh-eh-lah-sah im-ehv-rah khah-see-dah ve-no-tsah
This verse describes a situation where the wing of rejoicing is restrained. The wing is a poetic reference, possibly to freedom or joyful expression. 'Rejoicing' is a noun form of singing or praising. 'Restrained' indicates something holding it back. The 'if' clause refers to an oath, a binding promise. 'Avrah' is a verb, meaning 'to make an oath'. 'Hasidah' refers to a vow or pledge, and 'notsah' means drawn out or extended – indicating the completeness or duration of the oath. The verse implies that if a vow is fully made, the wing of rejoicing will be restrained.
[JOB.39.14] For you abandon the ground with her eggs, and on dust you warm them. [§]
ki-ta-a-zov la-a-retz bei-tza-ha ve-al-a-far te-cha-mem
This verse describes an ostrich abandoning its eggs and warming them on the ground. "ki" means 'for' or 'because'. "ta-a-zov" means 'you abandon'. "la-a-retz" means 'the land' or 'the ground'. "bei-tza-ha" means 'her eggs'. "ve" means 'and'. "al" means 'on'. "a-far" means 'dust' or 'ground'. "te-cha-mem" means 'you warm'. The subject of the verbs is implied, referring to the ostrich.
[JOB.39.15] And she forgot her wandering foot, and the animal of the field tramples her. [§]
va-tish-kach kee-reg-el te-zoo-reh-ha ve-chai-yat ha-sa-deh te-doo-she-ha
This verse describes a forgotten foot, and the creatures of the field trampling upon it. 'Vatishkach' means 'and she forgot'. 'Kee-reg-el' means 'foot'. 'Te-zoo-reh-ha' means 'her wandering/moving'. 'Ve-chai-yat ha-sa-deh' means 'and the animal of the field'. 'Te-doo-she-ha' means 'tramples her'.
[JOB.39.16] Her children have hardened her without reward. Her labor is to emptiness, without causing concern. [§]
hikshikh baneyha lelo-lah le-reek yegi'ah belee-pachad
This verse describes a situation where someone’s children have caused them hardship without benefit. 'Hikshikh' means to harden or make stiff, suggesting causing difficulty. 'Baneyha' means her children. 'Lelo-lah' means without benefit or reward. 'Le-reek' means to emptiness or futility. 'Yegi'ah' means her labor or effort. 'Belee-pachad' means without fear or without causing concern, implying a lack of positive outcome or respect.
[JOB.39.17] For it was God who gave wisdom, and He did not divide it stingily with understanding. [§]
ki-his-sah elo-ah hak-mah, ve-lo-kha-lak lah be-bee-nah.
This verse states that wisdom originates with God, and He does not apportion it stingily. 'ki' means 'for' or 'because'. 'his-sah' means 'He gave' or 'it was given'. 'elo-ah' refers to God. 'hak-mah' means 'wisdom'. 've-lo' means 'and not'. 'kha-lak' means 'He apportioned' or 'He divided'. 'lah' means 'to her' (wisdom is feminine in this context). 'be-bee-nah' means 'with understanding'.
[JOB.39.18] Now, in the height, she soars, mocking the horse and its rider. [§]
ka'et ba'marom tamria tischak la'sus ulerochvo
This verse describes a locust swarm. "ka'et" means 'at this time' or 'now'. "ba'marom" means 'in the height' or 'on high'. "tamria" is a verb meaning 'she flies' or 'she soars'. "tischak" means 'she mocks' or 'she laughs at'. "la'sus" means 'at the horse'. "ulerochvo" means 'and at its rider'. The subject of the verbs 'flies' and 'mocks' is understood to be the locust swarm from the context.
[JOB.39.19] Will you give strength to the horse? Will you clothe its neck with a mane? [§]
ha-tee-ten la-soos g'-voo-rah ha-tal-bish tza-var-o ra-mah?
This verse asks a rhetorical question about giving strength to a horse and adorning its neck with a mane. 'ha' is a question marker. 'tee-ten' means 'you give'. 'la-soos' means 'to the horse'. 'g'-voo-rah' means 'strength'. 'ha-tal-bish' means 'you clothe'. 'tza-var-o' means 'its neck'. 'ra-mah' means 'mane'.
[JOB.39.20] They will cause it to tremble like a locust, the splendor of whose power is terror. [§]
Hetar'ishennu ka'arbeh hod nachro eima
This verse uses poetic language to describe a terrifying display of the Gods' power. 'Hetar'ishennu' suggests causing to tremble or shake. 'Ka'arbeh' means 'like a locust', referencing a massive swarm. 'Hod' refers to splendor or majesty, and 'Nachro' means nostrils, but can metaphorically mean 'power' or 'breath'. 'Eima' signifies terror.
[JOB.39.21] They will dig in the valley and rejoice in strength, then they will go out to meet weaponry. [§]
yakh-fer-oo ba-eh-mek ve-ya-sees b'ko-akh yeh-tseh li-kreh-at-nash-ek
This verse describes digging in the valley and rejoicing in strength, then going out to meet weaponry. The verbs are in the imperfect form, suggesting future action or habitual action. ‘Ba’emek’ means ‘in the valley’. ‘B’koach’ means ‘in strength’ or ‘with strength’. ‘Li-kreh-at’ means ‘to meet’ or ‘towards’. ‘Nash-ek’ means ‘weaponry’ or ‘arms’.
[JOB.39.22] Isaac laughs at dread and does not fear, and does not turn back before the sword. [§]
yis-chak le-fachad ve-lo ye-chat ve-lo ya-shuv mip-nei-charev
This verse uses several names and concepts relating to God and human response to threat. 'Yis-chak' is a proper noun, a name. 'Pachad' refers to fear or dread. 'Ye-chat' means 'to fear.' 'Ya-shuv' means 'to return' or 'to turn back.' 'Mip-nei' means 'before' or 'in the face of.' 'Charev' is 'sword.' This verse is talking about someone who laughs at fear and does not fear, and does not turn back in the face of a sword.
[JOB.39.23] Upon him you will see ruin, flame of a blade, and a spear and a javelin. [§]
ah-lahv tee-reh-neh ash-pah lah-hav khah-neet ve-kee-don
This verse describes a visual image of devastation, likely metaphorical. 'Alav' means 'upon him'. 'Tirneh' means 'you will see'. 'Ashpah' means 'ruin, destruction, ashes'. 'Lahav' means 'flame, blade'. 'Khanit' means 'spear'. 'Ve' means 'and'. 'Kidon' means 'javelin'. This verse speaks of seeing destruction and weapons upon someone or something.
[JOB.39.24] With trembling and shaking, the earth will move, and they will not believe it is the sound of a shofar. [§]
bə·raʿaš wə·rō·gez yə·gam·mē·ʾā·reṣ wə·lō-yā·ʾă·mīn kî-qōl shō·p̄ar.
This verse describes a tumultuous event where the earth trembles and people do not believe it is the sound of a shofar (ram’s horn). “Ra’ash” means a trembling or shaking. “Rōgez” means to tremble or shake. “Yəgam·mē” means to move or shake. “ʾĀreṣ” is earth or land. “Lō” is a negative particle, meaning “not.” “Yā’ămīn” means to believe. “Kî” means because or for. “Qōl” means sound or voice. “Shōp̄ar” is a ram’s horn, used for signaling.
[JOB.39.25] By means of the ram’s horn, the brother says, and from afar it smells war; thunder of rulers and a shout. [§]
beh-deh shoh-far yo-ah-mar heh-ahkh oo-meh-rah-hok yah-ree-akh mil-khah-mah rah-ahm sah-reem oo-teh-roo-ah
This verse describes a signal being given, likely a trumpet blast, announcing impending warfare. "Beh-deh" implies 'in the matter of' or 'by means of'. "Sho-far" is 'ram's horn' or 'shofar', a type of trumpet. "Yo-ah-mar" means 'he says' or 'it says'. "Heh-ahkh" is 'the brother'. "Oo-meh-rah-hok" means 'and from afar'. "Yah-ree-akh" means 'he smells' or 'it smells'. "Mil-khah-mah" means 'war'. "Rah-ahm" means 'thunder'. "Sah-reem" means 'rulers'. "Oo-teh-roo-ah" means 'and a shout'. The verse paints a picture of a distant warning, with the approach of war signaled by the sound of trumpets and the metaphorical 'smell' of conflict.
[JOB.39.26] From your understanding, does the goshawk spread his wings to the south? [§]
Ha-mi-vee-na-tech-cha ya-a-ver-netz yif-rosh ke-na-fav le-tei-man.
This verse is from Job 39:26. The words break down as follows: 'Ha-mi-vee-na-tech-cha' means 'From your understanding'. 'Ya-a-ver-netz' is a word for the goshawk, literally 'He who passes across'. 'Yif-rosh' means 'He spreads'. 'Ke-na-fav' means 'his wings'. 'Le-tei-man' means 'to the south'. The verse asks a rhetorical question about whether understanding allows one to teach the goshawk to spread its wings southward.
[JOB.39.27] If upon your mouth it will elevate an eagle, and if it will lift its nest. [§]
Im al picha yagbiha nasher vechi yarim kinno.
This verse uses poetic imagery. "Im" means "if". "Al" means "upon". "Picha" means "your mouth". "Yagbiha" means "it will elevate". "Nasher" means "an eagle". "Vechi" is a conjunction meaning "and if" or "and indeed". "Yarim" means "it will lift". "Kinno" means "its nest". The verse describes an eagle raising its nest on a high place.
[JOB.39.28] The rock will dwell and lodge upon the tooth of the rock and a stronghold. [§]
sela yishkon veyitlonan al-shen-sela umetzudah
This verse uses several terms relating to rock formations and dwelling. "Sela" means rock or cliff. "Yishkon" means to dwell or reside. "Yitlonan" means to spend the night, or to lodge. "Shen" means tooth, but can also refer to a sharp rock or pinnacle. "Metzudah" means a fortress or stronghold. The verse describes someone or something dwelling amongst rocks, lodging on a sharp rock, and finding refuge in a stronghold.
[JOB.39.29] From there, he dug a provision, his eyes will look from a distance. [§]
mee-shahm khaf-ar-o-khel le-meh-ra-hok ay-nav yah-bee-too
This verse describes a digging or excavating action, looking from a distance. "Misham" means "from there." "Khafar" means "to dig." "Okhel" means "food" or "provision". "Lemerachok" means "from afar" or "to a distance". "Einav" is "his eyes" or "their eyes". "Yabitu" means "will look" or "will gaze". The verb form indicates a future action.
[JOB.39.30] And his young ones will swarm with blood, and where the slain are, there he is. [§]
ve-ef-ro-chav ye-al-e-u-dam u-va-a-sher cha-la-lim sham hu.
This verse describes a scene of violence and death. 'efrohav' refers to young ones or offspring, 'ye'aleu' means to swarm or ascend, 'dam' is blood. 'ba-asher' means 'where' or 'in which', 'chalalim' refers to slain or wounded, and 'sham hu' means 'there he is'. The verse is describing young ones swarming with blood where the slain are.
JOB.40
[JOB.40.1] And Yahveh answered Job and said. [§]
Va-yaan Yahveh et-Iyyov va-yomer.
Va-yaan means 'and answered'. Yahveh is the proper name of God. Et is a particle marking the direct object. Iyyov is the name Job. Va-yomer means 'and said'. This verse describes God responding to Job and beginning to speak.
[JOB.40.2] Is much with the All-Powerful to discipline? The God will answer the one who reproves. [§]
Ha-rov im-Shaddai yissor, mokhich Eloah ya'aneh.
This verse poses a rhetorical question. "Ha-rov" means 'is much'. "Im-Shaddai" means 'with the All-Powerful'. "Yissor" means 'will discipline'. "Mokhich" means 'one who reproves' or 'corrector'. "Eloah" means 'the God'. "Ya'aneh" means 'will answer'. The verse suggests that discipline from the All-Powerful God is sufficient and that further reproof from a corrector is unnecessary.
[JOB.40.3] And Iyov answered Yahveh, and he said. [§]
Va-yaan Iyov et-Yahveh va-yomer
This verse describes Iyov (Job) responding to Yahveh. 'Va-yaan' means 'and answered'. 'Et' is a particle indicating a direct object. 'Va-yomer' means 'and he said'.
[JOB.40.4] Indeed, my voice is restrained. What shall I answer you, for my hand has been put to my mouth. [§]
hen kaloti mah ashibechah yadi samti lemo-pee
This verse is from Psalm 39:3. 'Hen' means 'lo' or 'indeed'. 'Kaloti' means 'my throat' or 'my voice'. 'Mah' means 'what'. 'Ashipbecha' means 'shall I answer you'. 'Yadi' means 'my hand'. 'Samti' means 'I have put'. 'Lemo-pee' means 'to my mouth'. The verse describes a situation where the speaker is silenced, unable to respond to a question or accusation.
[JOB.40.5] I have spoken once, and I will not answer again, and twice, I will not add anything further. [§]
akhat divarti v'lo e'eneh u'shtayim v'lo osif.
This verse consists of two parallel clauses. "Akhat" means "one". "Divarti" means "I spoke". "V'lo" means "and not". "E'eneh" means "I will answer". "U'shtayim" means "and two". "Osif" means "I will add". The verse expresses a firm declaration that God has spoken once and will not repeat it, nor will God speak again.
[JOB.40.6] And Yahveh answered Job from the whirlwind and said. [§]
vayaan-yevaveh et-iyov min soarah vayomer
This verse describes Yahveh answering Job from within a whirlwind and then speaking. 'Vayaan' means 'and answered'. 'Yevaveh' is the proper name of God. 'Et' is a particle indicating a direct object. 'Iyov' is the name 'Job'. 'Min' means 'from'. 'Soarah' means 'whirlwind'. 'Vayomer' means 'and he said'.
[JOB.40.7] Strengthen yourself like a man at your loins, and I will ask you, and tell me. [§]
ezar-na k'gever chalatsecha eshaalcha vehodieini
This verse contains a request for clarification. 'Ezar' means 'gird' or 'strengthen'. 'Na' is a plea or request. 'K'gever' means 'like a man'. 'Chalatsecha' refers to the loins or hips. 'Eshaalcha' means 'I will ask you'. 'Vehodieini' means 'and tell me' or 'and make me know'. The verse is a direct address, imploring someone to explain something clearly.
[JOB.40.8] Will you even pervert my judgement, condemn me so that you may be righteous? [§]
Ha-af tifor mishpati, tarshi'eni lema'an titzdak.
This verse poses a rhetorical question to God. "Ha-af" means 'also' or 'even'. "Tifor" means 'to pervert' or 'to twist'. "Mishpati" means 'my judgement'. "Tarshi'eni" means 'you condemn me'. "Lema'an" means 'in order that' or 'so that'. "Titzdak" means 'you may be righteous'. Therefore, the verse questions whether God will pervert judgement to condemn the speaker so that God may be seen as righteous.
[JOB.40.9] And if an arm is like God to you, and in a voice like Him you hear, then you will tremble. [§]
ve-im-zro-a ka-el lahk ubekol kamohu tar-em
This verse describes a sign: if an arm is like God’s and a voice is like His, then one should tremble. ‘Zro’a’ means arm, ‘ka’el’ means like God, ‘lahk’ means to you, ‘ubekol’ means and in a voice, ‘kamohu’ means like Him, and ‘tar-em’ means you will tremble.
[JOB.40.10] Clothe Yourself now with majesty and height, and glory and splendor shall clothe You. [§]
ah-deh-nah gah-ohn vah-goh-bah veh-ohd veh-hah-dahr til-bahsh
This verse is a call to God to clothe Himself with majesty, glory, and splendor. "adeh nah" is an imperative meaning 'clothe now'. "gaohn" refers to height or majesty, and "gobah" also denotes height and elevation. "hod" means glory, and "hadar" means splendor or beauty. "tilbash" is the verb 'to clothe' in the feminine form, addressing God poetically.
[JOB.40.11] May the desire of your heart be for the end of iniquities and your anger, and may you see every proud one and humble him. [§]
ha-peh-etz ehv-rot ah-peh-chah oo-reh chal-geh-ah veh-hash-pee-leh-hoo.
This verse contains several key terms. "Haphets" means "desire", or "pleasure". "Evrot" means "iniquities" or "wickedness". "Apeh" means "your anger". "Ureh" means "see". "Chal-geh-ah" means "every proud one". "Veh-hash-pee-leh-hoo" means "and humble him". The verse is a plea or request.
[JOB.40.12] Behold, all the proud ones, God will humble them, and will crush the wicked under them. [§]
re'eh kol-geh-eh hak-nee-eh-hu vah-dah-ok resha-eem takh-tam
This verse contains several key terms. "Re'eh" is an imperative meaning "Behold" or "See". "Kol" means "all". "Geh" is a form of "geh" meaning "proud" or "arrogant". "Hak-nee-eh-hu" is a form of the verb meaning "to humble" or "to subdue". "Vah-dah-ok" means "and to crush" or "and to oppress". "Resha-eem" means "the wicked". "Takh-tam" means "under them". The verse is a command to behold how all the proud are humbled and the wicked are crushed beneath them.
[JOB.40.13] You hide them in dust, together. Their faces are covered in the hidden place. [§]
tam-nem be-ah-far ya-chad pe-nei-hem cha-vosh ba-ta-moon
This verse describes covering faces and hiding them in dust. 'Tamnem' means 'you hide them'. 'Be-afar' means 'in dust'. 'Yachad' means 'together'. 'Penehem' means 'their faces'. 'Chavosh' means 'bind, cover'. 'Ba-tamoon' means 'in the hidden place'.
[JOB.40.14] And also I will praise you, for you save for you your right hand. [§]
ve-gam-ani odecha ki-toshea lecha ymincha
This verse contains several names and verbs. 've' means 'and'. 'gam' means 'also'. 'ani' means 'I'. 'odecha' is a verb meaning 'I will praise you'. 'ki' means 'for' or 'because'. 'toshea' means 'you save'. 'lecha' means 'for you'. 'ymincha' is 'your right hand'. This verse is a declaration of praise and acknowledges God's saving power demonstrated through his strength.
[JOB.40.15] Behold, indeed the beasts which I have provided with you will eat fodder like cattle. [§]
hin-neh nah beh-heh-moht ah-sher ah-see-tee im-mah-kh; khah-tseer kah-bah-kar yo-khel.
This verse describes God providing sustenance for someone. 'Hinneh' means 'behold'. 'Nah' is an affirmation, similar to 'indeed'. 'Behemoht' refers to large animals, beasts, or cattle. 'Asher' means 'which' or 'that'. 'Asiti' means 'I have made' or 'I have provided'. 'Immach' means 'with you'. 'Chatseer' means 'fodder' or 'grass'. 'Kabakar' refers to cattle or livestock. 'Yochel' means 'will eat'.
[JOB.40.16] Behold, now his strength is in his sides, and his power in the muscles of his belly. [§]
hin-neh nah koh-kho be-mat-nah-vav ve-o-noh bish-ree-rei vit-noh
This verse describes the strength of Leviathan. "Hinneh" means behold or look. "Na" is an interjection, often used for emphasis. "Koh" means strength or power. "Matnav" refers to his sides, or loins. "Ono" means his power. "Bish'rei vitno" translates to the muscles of his belly.
[JOB.40.17] May his tail be like cedar, and the sinews of his fear be made strong. [§]
yakhpots zenavo kmoh-arez gidei pachadav yissoragu.
This verse uses metaphorical language to describe a warrior or powerful figure. "zenavo" means "his tail" but is used here to represent strength or lineage. "kmoh-arez" means "like cedar" referring to the strong and enduring cedar tree. "gidei pachadav" translates to "the sinews of his fear" which is a poetic way of describing the source of his strength or courage. "yissoragu" means "they are extended" or "they are made strong".
[JOB.40.18] His bones are channels of bronze, and his limbs are like molten iron. [§]
‘atzamav afikei nechosha, geramav kimtil barzel.
‘atzamav means "his bones". afikei means "his streams" or "his channels". nechosha means "bronze". geramav means "his limbs" or "his bodies". kimtil means "like molten" or "like cast". barzel means "iron". This verse describes something with bones like bronze channels and limbs like cast iron.
[JOB.40.19] He is the beginning of God’s ways. The one making will bring near his sword. [§]
hu re’shit darkhei-el ha’oso yageish charbo
This verse contains several key words. "hu" means "he". "re’shit" means "beginning". "darkhei" means "ways". "el" means "God". "ha’oso" means "the one making". "yageish" means "will bring near". "charbo" means "his sword". The verse describes someone bringing their sword forward, initiated by God.
[JOB.40.20] For the mountains will carry things to Him, and all the animals of the field will play there. [§]
kee-bool hah-ree-eem yis-aoo-loh vee-chol khah-yah-t hah-sah-deh yis-khah-koo-sham
This verse discusses how mountains will carry something *to* Him and all the animals of the field will play *there*. 'bool' is a form of the root meaning 'to carry' or 'to bring'. 'hareem' is a plural form of 'har', meaning mountain. 'Yisaoo-loh' means 'they will carry to Him'. 'Chol' means 'all'. 'Chayyat' means 'animals'. 'Hasadeh' means 'the field'. 'Yisakhaku-sham' means 'they will play there'.
[JOB.40.21] Under shadows he will lie down, in the secret place of a reed and in a crevice. [§]
tachat-tse'elim yishkach; b'seter kane u'vitza.
This verse describes a place of refuge or concealment. "Tse'elim" refers to a shadowy place, often associated with a rock or stone. "Kane" means reed or cane, and "bitza" refers to a crevice or cleft in a rock. The verse speaks of lying down or taking shelter under these natural formations.
[JOB.40.22] He will shelter them; shadows will cover him. They will surround him; the lurking places of the stream will be around him. [§]
yesukkuhoo tselim tzilalo yisubbuhoo arvei nakhal
This verse describes a place where idols are sheltered and surrounded. 'yesukkuhoo' is a verb meaning 'he will shelter' or 'he will cover'. 'tselim' means 'shadows' but is often used metaphorically for idols. 'tzilalo' means 'his shadow' or 'his covering'. 'yisubbuhoo' means 'they will surround him'. 'arvei nakhal' means 'the ambushes of the stream' or 'the lurking places of the wadi'. Considering the context of idols, 'lurking places' can mean 'hidden places'.
[JOB.40.23] Indeed, the river will exploit, it will not dismay. He trusts because the Jordan will swell to its mouth. [§]
hen ya'ashoq nahar lo yachpoz yivtach ki-yagich yarden el-pihu.
This verse describes a situation where someone trusts in the river's overflow rather than God. "hen" is an interjection, often translated as "behold" or "indeed". "ya'ashoq" means to oppress or exploit. "nahar" means river. "lo yachpoz" means will not be dismayed or afraid. "yivtach" means he trusts. "ki-yagich" means because it swells or overflows. "yarden" is the Jordan river. "el-pihu" means to its mouth.
[JOB.40.24] In His eyes, He will take them, with hooks He will pierce their nose. [§]
Be-ayinav yikakhennu, be-mokshim yinkav-af.
This verse describes God taking someone and piercing their nostrils with hooks. 'Be-ayinav' means 'in His eyes', indicating agency. 'Yikakhennu' means 'He will take them'. 'Be-mokshim' means 'in traps' or 'with hooks'. 'Yinkav-af' means 'He will pierce the nose'. The verse is a metaphorical description of control or punishment.
[JOB.40.25] You pull Leviathan with a hook, and with a rope you sink its tongue. [§]
Timshokh livyatan bekakha uvekhevel tashkiya lishono.
This verse describes attempting to fish for Leviathan. 'Timshokh' means 'you pull'. 'Livyatan' is the proper name, Leviathan. 'Bekakha' means 'with a hook'. 'Uvekhevel' means 'and with a rope'. 'Tashkiya' means 'you sink'. 'Lishono' means 'its tongue'.
[JOB.40.26] Will you place a halter in the nose, and with a rod will you pierce the jaw? [§]
Ha-ta-seem ag-mon be-a-po, oo-ve-cho-ach tee-kov le-heh-yo?
This verse uses poetic language and imagery. "Ha-ta-seem" is a question asking if something will be placed. "Agmon" refers to a halter or bridle, something used to control an animal. "Be-apo" means 'in the nose'. "U-ve-choach" means 'and with a rod'. "Tikkob" means 'you will pierce' or 'you will drive'. "Le-heh-yo" means 'to the jaw'. The verse is a rhetorical question, likely directed at God, questioning whether He will subject someone (or a nation) to harsh control and punishment.
[JOB.40.27] Will the Gods multiply supplications to you, if my Lord speaks gently to you? [§]
Ha'yarbeh eleyka tachanunim, im-yedaber eleyka rachot.
This verse asks if God will multiply supplications to you, if God speaks gently to you. 'Ha'yarbeh' indicates a rhetorical question expecting a negative answer. 'Eleyka' means 'to you.' 'Tachanunim' is the plural for 'supplications,' 'prayers,' or 'requests.' 'Im' means 'if.' 'Yedaber' means 'speak.' 'Rachot' means 'softly,' 'gently,' or 'tenderly.'
[JOB.40.28] Can a covenant be known with him? Can he be taken as a servant forever? [§]
ha-yik-rot b'rit im-makh ti-ka-khenu le-ev-ed o-lam.
This verse asks if a covenant can be known with someone, and if that someone can be taken as a servant forever. ‘ha’ is a question marker. ‘yikrot’ means ‘can be known’. ‘brit’ means ‘covenant’. ‘im-makh’ means ‘with him’ or ‘with you’. ‘ti-ka-khenu’ means ‘can be taken’. ‘le-ev-ed’ means ‘as a servant’. ‘o-lam’ means ‘forever’ or ‘world’.
[JOB.40.29] Will you play with him like a bird, and bind him to your young women? [§]
hatsachak-bo katzipor vetikshrenu lenaaroteycha.
This verse uses a poetic structure and refers to binding someone or something. "hatsachak" is from the root meaning to play or mock. "bo" is "in him/it". "katzipor" means "like a bird". "vetikshrenu" means "and you will bind him/it". "lenaaroteycha" means "to your young women".
[JOB.40.30] The diggers will dig upon it, and they will divide it between the Canaanites. [§]
yik-roo a-la-v kha-va-rim ye-kheh-tzoo-hu bein ke-na-a-nim
This verse describes enemies digging and dividing up a land amongst the Canaanites. "Yikroo" implies digging or making pits. "Alav" means upon him, referring to the land. "Khavarim" are diggers or those who make pits, functioning here as enemies. "Yekhitzuhu" means to divide or portion out. "Bein" means between. "Kenanim" are the Canaanites.
[JOB.40.31] May it be full with nets of skin, and with the shimmer of fish, its head. [§]
hat-ma-leh be-soo-kot o-ro, oo-ve-tzil-tzal da-geem ro-sho.
This verse describes a creature filled with nets of skin and whose head is covered with the shimmer of fish. 'Hatmal' means 'to be full'. 'Sochot' means 'nets' or 'meshes'. 'Or' means 'skin'. 'Ve' means 'and'. 'Tzil-tzal' is a shimmering or ringing sound, here used to describe the appearance of fish scales. 'Dagim' means 'fish'. 'Roash' means 'head'.
[JOB.40.32] Place your hand upon him, remember battle, and do not increase it. [§]
seem-ah-lahv kah-peh-hah zah-kor mil-ha-mah al-toh-saf
This verse consists of several words. 'seem' means 'put' or 'place'. 'alahv' means 'upon him'. 'kah-peh-hah' means 'your hand'. 'zah-kor' means 'remember'. 'mil-ha-mah' means 'war' or 'battle'. 'al-toh-saf' means 'do not add' or 'increase no more'. The verse is a command to place one's hand upon someone while remembering war and not adding to it.
JOB.41
[JOB.41.1] Behold, his hope is disappointed. Will it also be thrown onto the appearances of God? [§]
hen-tokhalto nikhzava hagham el-marayo yutal.
This verse uses several significant names and words. "hen" means "behold" or "surely". "tokhalto" is a possessive pronoun relating to hope, meaning "his hope". "nikhzava" means "is disappointed" or "is put to shame". "hagam" is a particle meaning "also" or "even". "el" refers to God. "marayo" means "his appearances" or "his visions". "yutal" means "is cast" or "is thrown". The verse discusses the disappointment of someone’s hope and if it will also be cast onto his visions.
[JOB.41.2] He is not compassionate because He awakens, and who is He that will stand before me? [§]
lo-akhzar ki ye'urenu u-mi hu lifanai yityatzav.
This verse contains a series of clauses. "Lo akhzar" means "not compassionate". "Ki ye'urenu" means "because He awakens". "U-mi hu" means "and who is He". "Lifanai" means "before me". "Yityatzav" means "will stand". The verse describes a situation where someone questions God's compassion because of His powerful awakening and subsequent confrontation.
[JOB.41.3] Who preceded me, and I will repay under all the heavens to him for me? [§]
Mi hikdimani va'ashallem, tachat kol-hashamayim li-hu.
This verse asks who preceded the speaker and will repay them under all the heavens. "Mi" means "who". "Hikdimani" means "preceded me". "Va'ashallem" means "and I will repay". "Tachat" means "under". "Kol-hashamayim" means "all the heavens". "Li-hu" means "to him, for me", or "him, for me". It implies the repayment is to or for the speaker by this other entity.
[JOB.41.4] I will not be silent regarding his wonders, and the speech of his might, and the beauty of his worth. [§]
lo-akh-ar-eesh bad-dee-oo oo-dvar-gboo-roht ve-heen er-kho
This verse is from Psalm 78:4. "Lo-akh-ar-eesh" means I will not be silent. "Bad-dee-oo" means regarding his wonders. "Oo-dvar-gboo-roht" means and the speech of his might. "Ve-heen" means and the beauty. "Er-kho" means of his value or worth.
[JOB.41.5] Who revealed the face of his garment, in doubling his restraint? Who will come? [§]
mi-gil-lah peh-neh lev-oo-show beh-keh-fel rees-no mi yah-vo
This verse is a rhetorical question, likely posed by God. "mi" means "who". "gil-lah" means "revealed". "peh-neh" means "face". "lev-oo-show" means "garment/covering". "beh-keh-fel" means "in doubling". "rees-no" means "restraint/bridle". "yah-vo" means "he will come". The verse asks who has revealed the face of his covering, in doubling his restraint, who will come?
[JOB.41.6] Who has opened the doors of His faces? Terror surrounds His teeth. [§]
dal-tay pah-nahv-eev mee pit-tach; sav-ee-vote shin-nahv-eev ee-mah.
This verse describes a terrifying vision. "Dal" means door. "Pahn" means face. "Pahn-eev" is the plural possessive form, meaning "of His faces". "Mee" means who. "Pit-tach" means opened. "Sav-ee-vote" means around or surrounding. "Shin-nahv-eev" means His teeth. "Ee-mah" means terror or dread.
[JOB.41.7] A valley brings forth channels of defenses, shut with a seal of narrowness. [§]
ga-vah a-pee-kay ma-gee-neem sa-goor kho-tam tsar
This verse describes a valley or gorge. 'Gavah' refers to a valley or depression in the land. 'Apekei maginim' means 'channels of defenses' or 'streams of fortifications', suggesting natural or man-made barriers. 'Sagur' means 'shut' or 'closed'. 'Chotam' means 'seal' and in this context implies something tightly closed or narrow. 'Tsar' means 'narrow' or 'distressed'. The overall sense is a constricted, fortified valley.
[JOB.41.8] One with one will approach, and spirit will not come between them. [§]
ekhad be'ekhad yigashu ve'ruakh lo yavo beinayhem
This verse uses the word 'ekhad' which means 'one'. It appears twice, connected by 'be' which means 'in' or 'with'. 'Yigashu' is a verb meaning 'they will approach' or 'they will draw near'. 'Ruakh' means 'wind' or 'spirit'. 'Lo' is a negative particle meaning 'not'. 'Yavo' means 'will come'. 'Beinayhem' means 'between them'.
[JOB.41.9] A person will cling to his brother, they will be interwoven and will not be separated. [§]
Ish be-achiv yidbaku yitlekdu ve-lo yitparadu.
This verse discusses the bond between people. "Ish" means man or person. "Be-achiv" means with his brother. "Yidbaku" means they will cling. "Yitlekdu" means they will be interwoven or joined together. "Ve-lo" means and not. "Yitparadu" means they will be separated.
[JOB.41.10] The flashes of Yahveh shine with light, and His eyes are like the eyelids of dawn. [§]
‘atishotav tahel ‘or ve‘einav ke‘af‘apei-shachar.
‘atishotav refers to His flashes, likely lightning. Tahel means to shine or glow. ‘Or means light. Ve means and. ‘Einav means His eyes. Ke means like or as. ‘Af‘apei means eyelids. Shachar means dawn. Therefore, the verse speaks of the flashes of God shining like the eyelids of dawn.
[JOB.41.11] From God’s mouth, flames will go forth, like kindlings of fire they will be emitted. [§]
mi-pee-vav la-pee-dee-deem ya-veh-vah-loh-chuh kee-doe-day esh yeet-mah-lah-too.
This verse describes something proceeding from the mouth of God. 'Pee' means 'mouth'. 'Pideem' means 'flames' or 'torches'. 'Yahveh' is the proper name of God. 'Yah-loh-chuh' means 'they will walk' or 'they will go forth'. 'Kee-doe-day' means 'like kindlings'. 'Esh' means 'fire'. 'Yeet-mah-lah-too' means 'they will pour out' or 'they will be emitted'. The structure implies that flames or torches proceed from God's mouth, resembling kindled fire being emitted.
[JOB.41.12] From his nostrils smoke will go out, like a puffed up furnace and a swirling mass. [§]
min-ne-hee-rahv-yee yay-tseh ah-shahn ke-dood nah-poo-akh ve-ag-mon
This verse describes smoke coming from the nostrils of a being. "min-ne-hee-rahv-yee" means 'from his nostrils'. "yay-tseh" means 'will go out' or 'will emerge'. "ah-shahn" is 'smoke'. "ke-dood" is 'like a boiler' or 'like a furnace'. "nah-poo-akh" means 'puffed up' or 'blowing'. "ve-ag-mon" means 'and a column [of smoke]' or 'and a swirling mass'. The verse uses vivid imagery to depict a powerful, perhaps fiery, presence.
[JOB.41.13] His soul blazes with coals, and flame will come forth from his mouth. [§]
naf-sho gh'-chal-eem t'la-het v'-la-hav mee-pee-oo yetz-eh
This verse describes a state of intense emotional or physical suffering. 'Nafsho' refers to 'his soul'. 'Gehalim' means 'coals' or 'embers'. 'Tlahet' means 'to blaze' or 'to flare up'. 'Lahav' means 'flame'. 'Mipi' means 'from his mouth'. 'Yetzeh' means 'will go forth' or 'will come out'. The verse uses vivid imagery to convey the idea of someone experiencing great anguish, with their soul burning like hot coals and flames coming from their mouth.
[JOB.41.14] Strength will dwell in His neck, and pestilence will be crushed before my Lord. [§]
bə-tsāw-wā-rō yā-līn ‘ōz ū-lə-p̄ā-nāw tā-dūṣ də-’ā-ḇāh
This verse describes God's strength and power. 'tsāw-wār' means 'neck' or 'mane', used figuratively for strength. 'yā-līn' means 'to spend the night' or 'to dwell'. 'ōz' means 'strength'. 'lə-p̄ā-nāw' means 'before His face', meaning 'in His presence'. 'tā-dūṣ' means 'to crush' or 'to strike'. 'də-’ā-ḇāh' means 'pestilence'. Thus, the verse describes strength dwelling in God’s presence and pestilence being crushed before Him.
[JOB.41.15] Wonders of his flesh cling, cast upon him, it will not be removed. [§]
map-lay be-sah-roh dah-vek-oo ya-tsook ah-lah-yv bahl-yee-moht
This verse describes the physical form of something or someone. "map-lay" suggests wonders or marvelous things related to flesh. "be-sah-roh" means "his flesh". "dah-vek-oo" means "they cling". "ya-tsook" means "is cast" or "is poured". "ah-lah-yv" means "upon him". "bah-yee-moht" means "it will not move" or "it will not be removed".
[JOB.41.16] His heart is formed like stone and is formed like a lower millstone. [§]
liv-vo ya-tsook kmo-ah-ven v-ya-tsook k-fel-akh takh-tit.
This verse describes the heart being formed or molded like stone and like a lower millstone. 'Livvo' refers to 'his heart'. 'Yatzook' means 'was poured' or 'was formed'. 'Kmo' means 'like'. 'Aven' means 'stone'. 'K'felakh' means 'like a piece'. 'Takhtit' means 'lower', referring to the lower millstone.
[JOB.41.17] From their setting, the Gods will dwell. From breakers, they will be atoned for. [§]
mis-seh-toh ya-goo-roo eh-leem mish-bah-reem yit-cha-tah-oo
This verse contains several key names for God. "Mis-seh-toh" is a participial form related to setting or placing. "Ya-goo-roo" means to dwell or reside. "Eh-leem" is the plural form of 'El', referring to multiple Gods. "Mish-bah-reem" refers to breakers or ruins. "Yit-cha-tah-oo" means they will be atoned for or cleansed.
[JOB.41.18] A sword reaches him without rising again, a spear of warfare and a shield. [§]
ma-see-geh-hoo kheh-rev be-lee ta-koom kha-neet mas-sah veh-shee-ree-yah
This verse describes a weapon that will not rise again. "mas-see-geh-hoo" implies reaching or attaining something with a weapon, specifically a sword. "Kheh-rev" is sword. "Be-lee ta-koom" means without rising. "Kha-neet mas-sah" is a spear of journey or warfare. "Veh-shee-ree-yah" is a shield or armor.
[JOB.41.19] He will consider straw to be iron, and rotten wood to be bronze. [§]
yakh-shov le-tev-en bar-zel le-etz ri-ka-von ne-choo-shah
This verse uses several descriptive terms. "Yakhshov" means to account for, consider, or reckon. "Tev" means straw or chaff. "Barzel" means iron. "Etz" means tree or wood. "Rikkavon" means rottenness or decay. "Nechushta" means bronze or copper.
[JOB.41.20] He will not escape the bowman, for the bow is turned against him, and the stones of the sling have become his undoing. [§]
lo yavrִchenu ben-qashet l'qashet nehpekhu-lo avnei-qala
This verse describes a situation where a bowman cannot escape, and the stones of his sling are turned against him. ‘Ben-qashet’ literally means ‘son of the bow,’ which is used here as a reference to a bowman. ‘L’qashet’ means ‘to the bow’ or ‘for the bow’. ‘Nehpekhu-lo’ means ‘are turned for him’ or ‘are turned against him’. ‘Avnei-qala’ means ‘stones of the sling’.
[JOB.41.21] Like straw, they account the arrow, and he laughs at noise like a spear. [§]
ke-qash nekh-shav-oo to-takh ve-yis-khak le-ra-ash ki-doon.
This verse uses figurative language comparing something to a straw, an arrow, and a spear. "ke-qash" means "like straw". "nekh-shav-oo" means "they consider/account". "to-takh" means "arrow". "ve-yis-khak" means "and he laughs". "le-ra-ash" means "at noise/sound". "ki-doon" means "spear". The verse describes a dismissal or underestimation of something, comparing it to fragile or easily broken items.
[JOB.41.22] Beneath it are the sharp tools of an artisan. It will spread a carving upon clay. [§]
takhatav khadudei khares yirefad kharutz alei-tit.
This verse describes something being fashioned or prepared. "Takhatav" means "under it" or "beneath it". "Khadudei" is the plural of "khadud" meaning "sharp" or "pointed". "Khares" means "a craftsman" or "artisan". "Yirefad" means "it will pave" or "it will spread". "Kharutz" means "engraved" or "carved". "Alei-tit" means "upon clay". The verse describes a sharp tool being used by an artisan to carve or engrave upon clay.
[JOB.41.23] It will boil like a pot of destruction; the sea it will set like a lye. [§]
yar-tee-akh kas-seer metz-oo-lah yam ya-seem ka-mer-ka-chah
This verse uses metaphorical language. "yar-tee-akh" means 'it will boil'. "kas-seer" means 'a pot'. "metz-oo-lah" means 'of destruction'. "yam" means 'the sea'. "ya-seem" means 'it will set'. "ka-mer-ka-chah" means 'like a lye'. This describes a sea agitated to the point of being like a boiling pot of destructive substance, like lye.
[JOB.41.24] After him, a light will shine; a path he will consider, and the deep will be for old age. [§]
akhareyv ya'eer nativ yakhshov tehom leseybah
This verse describes what will happen after someone, presumably God. It states that a light will shine, a path will be considered, and the deep will be for grayness (old age). 'Akhareyv' means 'after him'. 'Ya'eer' means 'will shine'. 'Nativ' means 'path'. 'Yakhshov' means 'he will consider'. 'Tehom' means 'the deep'. 'Leseybah' means 'for grayness' or 'for old age'.
[JOB.41.25] There is none like God on earth. The Gods fashioned for themselves to not be dismayed. [§]
ain al afar mashlo, heasu livli chat.
This verse describes that there is none like God on earth. The beings fashioned for themselves to not be dismayed. 'Ain' means 'there is none'. 'Al' means 'on'. 'Afar' means 'earth'. 'Mashlo' is a comparative meaning 'like him'. 'Heasu' means 'they made' or 'they fashioned'. 'Livli' means 'for themselves, to'. 'Chat' means 'dismay' or 'terror'.
[JOB.41.26] He sees all the proud. My Lord is king over all those of arrogance. [§]
et-kol-gavoh yir'eh hu adonai melek al kol b'nei shachatz.
The verse describes Yahveh seeing all the proud and arrogant. "Et" is an untranslatable particle marking the direct object. "Kol" means "all". "Gavoh" means "height", but in this context signifies pride or arrogance. "Yir'eh" means "he will see" or "he sees". "Hu" means "he". "Adonai" means "my Lord". "Melek" means "king". "Al" means "over" or "upon". "B'nei" means "sons of", but figuratively means "those of". "Shachatz" means "arrogance" or "presumption".
JOB.42
[JOB.42.1] And Iyov answered Yahveh, and he said. [§]
Va-yaan Iyov et-Yahveh va-yomer
This verse describes Iyov (Job) responding to Yahveh. 'Va-yaan' means 'and answered'. 'Et' is a particle indicating a direct object. 'Va-yomer' means 'and he said'.
[JOB.42.2] I have known that all you are able, and no plan will be restrained from you. [§]
yah-daht-tee kee-kol too-kahl veh-lo yee-bah-tzer mee-mekh meh-zee-mah
This verse contains the name Yahveh implied in the first verb form. The verse speaks of knowing that all is possible and no plan can hinder someone. The name 'Yahveh' is a verb, 'to be', and indicates existence and self-existence. 'Kol' means 'all'. 'Tookhal' is a verb meaning 'you are able'. 'Lo' is 'not'. 'Yibbatzer' means 'will be restrained'. 'Mimmeh' means 'from'. 'Mezimmah' means 'plan'.
[JOB.42.3] Who is this one concealing counsel without knowledge? Therefore, I have declared it, but I do not understand. Marvels are beyond me, and I do not know them. [§]
mee zeh mah-ah-leem eh-tsah beh-lee dah-aht lah-khen hig-gahd-tee veh-loh ah-veen neef-lah-oht mee-meh-nee veh-loh eh-dah
This verse asks who is one who conceals counsel without knowledge. It continues stating that the speaker has declared something, but does not understand it. Marvels are beyond the speaker, and they do not know them.
[JOB.42.4] Please listen, and I will speak. I will ask you, and you will tell me. [§]
Shəma-na wəʾānōḵī ʾăḏabbēr ʾĕshʾālekā wəhōdīʿēnī.
This verse consists of a request for communication. "Shəma-na" is an appeal for listening. "wəʾānōḵī ʾăḏabbēr" means "and I will speak". "ʾĕshʾālekā" is "I will ask you". "wəhōdīʿēnī" means "and you will tell me".
[JOB.42.5] To the hearing of an ear, I have heard you, and now, my eyes have seen you. [§]
le-she-ma-oz-en shma-ti-cha, ve-a-ta-ah ei-nai ra-a-tcha.
This verse consists of several parts. "le-she-ma-oz-en" means 'to the hearing of an ear'. "shma-ti-cha" means 'I have heard you'. "ve-a-ta-ah" means 'and now'. "ei-nai" means 'my eyes'. "ra-a-tcha" means 'have seen you'. The verse expresses a shift from hearing about God to actually seeing God.
[JOB.42.6] Therefore I reject and have repented, on dust and ashes. [§]
Al-ken eh-mas v'ni-cham-ti al-afar va-efer.
This verse expresses regret and a change of heart. "Al-ken" means 'therefore' or 'for this reason'. "Eh-mas" means 'I refuse' or 'I reject'. "V'ni-cham-ti" means 'and I have repented' or 'and I have been sorry'. "Al-afar va-efer" literally means 'on dust and ashes', signifying humility and mourning.
[JOB.42.7] And it happened after Yahveh spoke these words to Iyyov, that Yahveh said to Elifaz the Temanite, "My anger burns against you and against your two friends, because you did not speak to me correctly as my servant Iyyov did." [§]
Va-yhi akhar diber Yahveh et-ha-devarim ha-eleh el-Iyyov, va-yomer Yahveh el-Elifaz ha-Teimani, charah api becha u-bishnei re’echa ki lo dibartem elai nekhonah ke-avdi Iyyov.
This verse describes what happened after Yahveh spoke these words to Iyyov. Yahveh then addresses Elifaz the Temanite, expressing anger toward him and his two companions because they did not speak truthfully about Yahveh, as his servant Iyyov had.
[JOB.42.8] And now, take for yourselves seven bulls and seven rams, and go to my servant Iyov, and offer a burnt offering on his behalf. And my servant Iyov will pray for you, for if I regard his face, I will not act foolishly with you, because you have not spoken truthfully to me as my servant Iyov has. [§]
ve’atah k’chu-lacham shiv’ah-parim v’shiv’ah eilim ul’chu el avdi Iyov veha’alitem olah ba’adechem veIyov avdi yitpalel aleichem ki im panav esa livloti asot imachem nevalah ki lo dibartem elai nechonah ke’avdi Iyov.
This verse is a command from God to Job’s friends. God instructs them to take seven bulls and seven rams and to go to Job and offer a burnt offering on his behalf. Then Job, God’s servant, will pray for them, and God will not punish them, because they have not spoken truthfully about God as Job has.
[JOB.42.9] And Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Na’amathite went, and they did as Yahveh had spoken to them. And Yahveh lifted up the face of Job. [§]
vayelchu elipaz hateimani ubildad hashuchi tzofar hanaamati vayasu kaasher diber aleihem yahveh vayisa yahveh et pnei iyyov
This verse describes the actions of Eliphaz the Temanite, Bildad the Shuhite, and Zophar the Na’amathite, who did as Yahveh had spoken to them. Then Yahveh lifted up the face of Job.
[JOB.42.10] And Yahveh restored the captivity of Job when he prayed on behalf of his friend, and Yahveh added to all that belonged to Job, doubling it. [§]
Va-yahveh shav et-shbiyit iyov behitpallello be'ad re'ehu va-yosef yahveh et-kol-asher le-iyov lemishneh.
This verse describes Yahveh restoring Job’s fortunes after Job prayed for his friends. 'Shbiyit' refers to captivity or misfortune, implying Yahveh reversed Job’s hardship. 'Re'ehu' means friend, and 'lemishneh' signifies double the amount.
[JOB.42.11] And all his brothers and all his sisters and all who knew him formerly came to him and ate bread with him in his house. And they consoled him and comforted him over all the evil that Yahveh had brought upon him. And each person gave him one piece of money and each person one golden nose ring. [§]
vayavo'u elav kol-echav v'chol-ach'yotav v'chol-yod'av l'fan'im vayoch'lu imo lechem b'veito vayandu lo vaynachamu oto al kol-hara'ah asher-hevi Yahveh alav vayitnu-lo ish k'sita ech'at v'ish nezem zahav ech'ad.
This verse describes the arrival of Job's siblings and acquaintances to comfort him after his misfortunes. They share a meal with him in his house and offer gifts of money and jewelry as a sign of their sympathy and support. The name 'Yahveh' is used to reference the divine being who brought these misfortunes upon Job.
[JOB.42.12] And Yahveh blessed the latter end of Job more than his beginning, and there were to him fourteen thousand sheep and six thousand camels and a thousand yoke of oxen and a thousand donkeys. [§]
Va-Yahveh berach et-acharit Iyov mereshito va-yehi-lo arba'ah-deh-reh elef tzon vesheshet elef gamalim ve-elef tzemed bakar ve-elef atonot.
This verse describes Yahveh blessing the latter end of Job’s life more than his beginning. It details the increase in Job’s livestock – sheep, camels, oxen, and donkeys. ‘Va’ means ‘and’, ‘et’ is an untranslatable marker, ‘berach’ means ‘blessed’, ‘acharit’ means ‘latter end’, ‘Iyov’ is the name Job, ‘mereshito’ means ‘more than his beginning’, ‘va-yehi-lo’ means ‘and there were to him’, ‘arba’ah-deh-reh’ means ‘fourteen thousand’, ‘elef’ means ‘thousand’, ‘tzon’ means ‘sheep’, ‘gamalim’ means ‘camels’, ‘tzemed’ means ‘pair/yoke’ implying a pair of oxen, ‘bakar’ means ‘cattle’ and ‘atonot’ means ‘donkeys’.
[JOB.42.13] And it was to him seven sons and three daughters. [§]
Va-yhi-lu shiv'anah banim ve-shalosh banot.
This verse describes the number of children a man had. 'Va-yhi-lu' means 'and it was to him'. 'Shiv'anah' means seven. 'Banim' means sons. 'Ve' is a conjunction meaning 'and'. 'Shalosh' means three. 'Banot' means daughters.
[JOB.42.14] And he called the name of the first, Yemimah, and the name of the second, Ketzi-ah, and the name of the third, Horn of Soot. [§]
Va-yik-ra sheym-ha-achat Yemimah ve-sheym ha-shenit Ketzi-ah ve-sheym ha-shlishit Ker-en hap-pooch.
This verse describes the naming of the daughters of Job. "Va-yik-ra" means "and he called". "Sheym" means "name". "Ha-achat" means "the first". "Yemimah" is a proper noun, the name of the first daughter. "Ve-sheym" means "and the name". "Ha-shenit" means "the second". "Ketzi-ah" is a proper noun, the name of the second daughter. "Ve-sheym" means "and the name". "Ha-shlishit" means "the third". "Ker-en" means "horn". "Ha-pooch" means "the soot".
[JOB.42.15] And women as beautiful as the daughters of Job were not found in all the land, and their father gave an inheritance to them among their brothers. [§]
Velo nimtza nashim yafot kibnot Iyov bekhal haaretz vayiten lahem aviehem nachalah betoch acheiem.
This verse describes the daughters of Job as being the most beautiful women in all the land and that their father gave them an inheritance among their brothers. 'Velo nimtza' means 'and were not found'. 'Nashim' is 'women'. 'Yafot' is 'beautiful'. 'Kibnot' is 'like the daughters of'. 'Iyov' is 'Job'. 'Bekhal haaretz' means 'in all the land'. 'Vayiten' means 'and he gave'. 'Lahem' means 'to them'. 'Aviehem' means 'their father'. 'Nachalah' is 'inheritance'. 'Betoch' means 'among'. 'Acheiem' means 'their brothers'.
[JOB.42.16] And Job lived after this one hundred and forty years, and he saw his sons and his sons’ sons, four generations. [§]
vaychi iyov akharei-zot mea ve'arba'im shanah vayre et-banav ve'et-benei banav arba'ah dorot.
This verse describes Job living for 140 years after his trials, and witnessing his descendants for four generations. "Vaychi" means "and he lived". "Iyov" is the name Job. "Akharei-zot" means "after this". "Meah ve'arba'im" means "one hundred and forty". "Shanah" means "year". "Vayre" means "and he saw". "Et-banav" means "his sons". "Ve'et-benei banav" means "and his sons’ sons". "Arba'ah dorot" means "four generations".
[JOB.42.17] And Iyov died, old and having lived many days. [§]
vayamat Iyov zaken usheva yamim
This verse describes the death of Iyov (Job). 'Vayamat' means 'and he died'. 'Iyov' is a proper noun, the name 'Job'. 'Zaken' means 'old'. 'Usheva' means 'and full'. 'Yamim' means 'days'. Therefore, the verse states that Iyov died old and full of days.