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] There was a man in the land of Uz whose name was Job, and that man was blameless and upright and feared the Gods and turned away from evil. [§]
Ish hayah be'eretz-utz Iyov shmo ve'hayah ha'ish ha'hu tam ve'yashar vi're Elohim ve'sar me'ra.
'Ish' means 'man', 'hayah' means 'was', 'be'eretz-utz' means 'in the land of Uz', 'Iyov' means 'Job', 'shmo' means 'his name', 've'hayah' means 'and he was', 'ha'ish' means 'the man', 'ha'hu' means 'that one', 'tam' means 'blameless' or 'perfect', 've'yashar' means 'and upright', 'vi're' means 'and feared', 'Elohim' means 'the Gods' (plural), 've'sar' means 'and turned away', 'me'ra' means 'from evil'.
[JOB.1.2] And he fathered for himself seven sons and three daughters. [§]
Vayivoldhu lo shiva banim ve-shalosh banot.
'Vayivoldhu' means 'and he begot', 'lo' means 'for himself', 'shiva' means 'seven', 'banim' means 'sons', 've-' means 'and', 'shalosh' means 'three', 'banot' means 'daughters'.
[JOB.1.3] And his livestock was seven thousand sheep and three thousand camels, and five hundred cattle and five hundred donkeys, and a very great multitude of servants, and that man was greater than all the sons of old. [§]
Vayehi miknehu shiv'at alfei-tzon u'sheloshet alfei gmelim v'chamesh me'ot tzemed bakar v'chamesh me'ot atonot v'avadah rabah me'od vayehi ha'ish ha'hu gadol mikol b'nei kedem.
'Vayehi' means 'and it was', 'miknehu' means 'his livestock', 'shiv'at' means 'seven', 'alfei-tzon' means 'thousands of sheep', 'u'sheloshet' means 'and three', 'alfei gmelim' means 'thousands of camels', 'v'chamesh' means 'and five', 'me'ot' means 'hundred', 'tzemed bakar' means 'cattle', 'v'chamesh me'ot atonot' means 'and five hundred donkeys', 'v'avadah rabah me'od' means 'and a very great multitude of servants', 'vayehi ha'ish ha'hu' means 'and that man', 'gadol mikol b'nei kedem' means 'was greater than all the sons of old'.
[JOB.1.4] And his sons went and made a feast at a man's house that day, and they sent and called three of their brothers to eat and drink with them. [§]
vehalchu banav ve'asu mishte beit ish yomo ve'shalchu ve'karu lishloshet achyotehem le'echol ve'lishtot imahhem.
'vehalchu' means 'and went', 'banav' means 'his sons', 've'asu' means 'and they made', 'mishte' means 'a feast', 'beit' means 'house of', 'ish' means 'a man', 'yomo' means 'that day', 've'shalchu' means 'and they sent', 've'karu' means 'and they called', 'lishloshet' means 'three', 'achyotehem' means 'their brothers', 'le'echol' means 'to eat', 've'lishtot' means 'and to drink', 'imahhem' means 'with them'.
[JOB.1.5] And it happened that the days of the feast were drawing near, and Job sent [them], consecrated them, rose early in the morning, and offered a great number of sacrifices, because ... [§]
vayhi ki hiqqifu yemei hamishte vayishlach Iyov vaykaddeshem vehishkim baboker vehe'ela olot mispar kulam ki
'vayhi' means 'and it happened', 'ki' means 'because' or 'that', 'hiqqifu' means 'were drawing near', 'yemei' means 'the days of', 'hamishte' means 'the feast', 'vayishlach' means 'and he sent', 'Iyov' is the personal name 'Job', 'vaykaddeshem' means 'and he consecrated them', 'vehishkim' means 'and he arose early', 'baboker' means 'in the morning', 'vehe'ela' means 'and he offered', 'olot' means 'sacrifices', 'mispar' means 'a number of', 'kulam' means 'all of them', the final 'ki' means 'because' introducing a reason that is not given in the fragment.
[JOB.1.6] And it was the day when the sons of the Gods came to stand against Yahveh, and also the adversary came among them. [§]
Vayehi hayom vayavo'u b'nei haElohim le'hityatzev al-Yahveh vayavo gam-hasatan betocham.
'Vayehi' means 'and it was', 'hayom' means 'the day', 'vayavo'u' means 'and they came', 'b'nei' means 'sons of', 'haElohim' means 'the Gods', 'le'hityatzev' means 'to stand' or 'to take a stand', 'al' means 'against' or 'upon', 'Yahveh' is the literal translation of YHVH, 'vayavo' means 'and he came', 'gam' means 'also', 'hasatan' means 'the adversary' (Satan), 'betocham' means 'among them'.
[JOB.1.7] And Yahveh said to Satan, 'From where do you come?' And Satan answered Yahveh and said, 'From the east of the earth and from walking in it.' [§]
Vayomer Yahveh el-hasatan meayin tavo? Vaya'an hasatan et-Yahveh vayomer mishsut baaretz u-mehithalech bah.
'Vayomer' means 'and he said', 'Yahveh' is the literal translation of YHVH, 'el' means 'to', 'hasatan' means 'the accuser' (Satan), 'meayin' means 'from where', 'tavo' means 'will you come', 'Vaya'an' means 'and he answered', 'et-Yahveh' means 'to Yahveh', 'vayomer' means 'and he said', 'mishsut' means 'from the east' (the direction of the rising sun), 'baaretz' means 'on the earth', 'u-mehithalech' means 'and from walking', 'bah' means 'in it'.
[JOB.1.8] And Yahveh said to the Satan, Have you set your heart upon My servant Job because there is no one like him on the earth, a man innocent and upright who fears the Gods and turns away from evil. [§]
Vayomer Yahveh el-hashatan hashamta libkha al avdi Iyov ki ein kamohu baaretz ish tam ve-yashar yere the Gods ve-sar merah.
'Vayomer' means 'and said', 'Yahveh' is the literal translation of YHVH, 'el-hashatan' means 'to the Satan', 'hashamta' means 'have you set', 'libkha' means 'your heart', 'al' means 'upon', 'avdi' means 'my servant', 'Iyov' is the name 'Job', 'ki' means 'because', 'ein' means 'there is not', 'kamohu' means 'like him', 'baaretz' means 'on the earth', 'ish' means 'a man', 'tam' means 'innocent' or 'pure', 've-yashar' means 'and upright', 'yere' means 'fears', 'the Gods' is the literal translation of Elohim, 've-sar' means 'and turns away', 'merah' means 'from evil'.
[JOB.1.9] And the Satan answered Yahveh and said, 'The humble fear Job the Gods.' [§]
Vayya'an ha-satan et Yahveh vayomer ha-chinam yare Iyov Elohim.
'Vayya'an' means 'and answered', 'ha-satan' means 'the adversary' (often rendered as 'the Satan'), 'et' is the accusative particle introducing the divine name, 'Yahveh' is the transliteration of YHVH, 'vayomer' means 'and said', 'ha-chinam' is interpreted as 'the humble', 'yare' means 'fears' or 'is afraid', 'Iyov' is the proper name Job, and 'Elohim' means 'the Gods' (the plural form of God).
[JOB.1.10] Is not you who have gathered for his sake, for his house, and for all that is his from around, the work of his hands, and his livestock that have spread on the earth. [§]
Halo atah sakkat ba'ado uve'ad beito uve'ad kol asher lo misaviv ma'ase yadav u'miknehu paratz ba'aretz.
'Halo' means 'Is not', 'atah' means 'you', 'sakkat' means 'have gathered', 'ba'ado' means 'for his sake', 'uve'ad' means 'and for', 'beito' means 'his house', 'uve'ad' (second) means 'and for', 'kol' means 'all', 'asher' means 'that', 'lo' means 'is his', 'misaviv' means 'from around', 'ma'ase' means 'the work', 'yadav' means 'of his hand', 'u'' (in 'u'miknehu') means 'and', 'miknehu' means 'his livestock', 'paratz' means 'has spread', 'ba'aretz' means 'on the earth'.
[JOB.1.11] And now, please send your hand and touch everything that belongs to him; if not before you, He will bless you. [§]
veulam shlach-na yadcha ve-ga b'khol asher lo im lo al panecha yivarechecha.
'veulam' means 'and now' or 'indeed', 'shlach-na' means 'send, please', 'yadcha' means 'your hand', 've-ga' means 'and touch', 'b'khol' means 'in all', 'asher' means 'that/which', 'lo' means 'belongs to him', 'im lo' means 'if not', 'al' means 'before' or 'in the presence of', 'panecha' means 'your face' (i.e., you), 'yivarechecha' means 'he will bless you'.
[JOB.1.12] And Yahveh said to the Satan, Behold, all that is his is in your hand only to him, do not cast your hand; and the Satan went out from before Yahveh. [§]
Vayomer Yahveh el-hasatan hineh kol-asher-lo beyadecha rak elav al-tishlach yadecha vayetzeh hasatan me'em p'nei Yahveh.
'Vayomer' means 'and said', 'Yahveh' is the literal translation of YHVH as 'Yahveh', 'el-hasatan' means 'to the Satan', 'hineh' means 'behold', 'kol' means 'all', 'asher' means 'that/which', 'lo' means 'his', 'beyadecha' means 'in your hand', 'rak' means 'only', 'elav' means 'to him', 'al' means 'do not', 'tishlach' means 'cast/throw', 'yadecha' means 'your hand', 'vayetzeh' means 'and went out', 'hasatan' means 'the Satan', 'me'em' means 'from before', 'p'nei' means 'the presence of', and the final 'Yahveh' again refers to the name of God.
[JOB.1.13] And it was the day that his sons and his daughters were eating and drinking wine in the house of their brother the firstborn. [§]
Vayehi hayom uvanav uvenotav ochlim ve'shotim yayin be'veit achihhem habekhor.
'Vayehi' means 'and it was', 'hayom' means 'the day', 'uvanav' means 'and his sons', 'uvenotav' means 'and his daughters', 'ochlim' means 'eating', 've'shotim' means 'and drinking', 'yayin' means 'wine', 'be'veit' means 'in the house', 'achihhem' means 'their brother', 'habekhor' means 'the firstborn'.
[JOB.1.14] And an angel came to Job and said, "The cattle were plowing and the donkeys were feeding." [§]
Umalach ba el-Iyov vayomer habakar hayu choroshot vehaatonot root al-yedeihem.
'Umalach' means 'angel' or 'messenger'; 'ba' means 'came'; 'el-Iyov' means 'to Job'; 'vayomer' means 'and said'; 'habakar' means 'the cattle'; 'hayu' means 'were'; 'choroshot' means 'plowing' (working the soil); 'vehaatonot' means 'and the donkeys'; 'ro'ot' means 'grazing' or 'feeding'; 'al-yedeihem' means 'by their hands' i.e., under their care.
[JOB.1.15] And Sheba fell and she took them, and the boys were struck by the sword; and I alone escaped to tell you. [§]
vatipol Sheva va-tikkahem ve'et ha-ne'arim hiku lefi-charev va'amalta rak-ani levadi le-hagid lakh.
'vatipol' means 'and she fell', 'Sheva' is a proper name (Sheba), 'va-tikkahem' means 'and she took them', 've'et' means 'and the', 'ha-ne'arim' means 'boys' or 'young men', 'hiku' means 'they struck', 'lefi-charev' means 'by the sword', 'va'amalta' means 'and I escaped', 'rak-ani' means 'only I', 'levadi' means 'alone', 'le-hagid' means 'to tell', 'lakh' means 'to you (feminine)'.
[JOB.1.16] Again this one speaks and this one came and said, 'Fire of the Gods fell from the heavens and burned the sheep and the youngsters and ate them, and I escaped only me alone to tell you.' [§]
od zeh medaber vezeh ba vayomer esh elohim napla min hashamayim vativar batzon uvanearim vatochlem vaimmalta rak-ani levadi lehagid lekha.
'od' means 'again', 'zeh' means 'this', 'medaber' means 'speaks', 'vezeh' means 'and this', 'ba' means 'came', 'vayomer' means 'and said', 'esh' means 'fire', 'elohim' means 'the Gods', 'napla' means 'fell', 'min' means 'from', 'hashamayim' means 'the heavens', 'vativar' means 'and burned', 'batzon' means 'the sheep', 'uvanearim' means 'and the youngsters', 'vatochlem' means 'and ate them', 'vaimmalta' means 'and I escaped', 'rak-ani' means 'only me', 'levadi' means 'alone', 'lehagid' means 'to tell', 'lekha' means 'to you'. The phrase 'esh elohim' is rendered as 'fire of the Gods' following the rule that Elohim is translated as 'the Gods'.
[JOB.1.17] Again this one speaks and this one came and said the Chaldeans placed three heads and they spread over the camels and they took them and they struck the boys with a sword and I escaped only I alone to tell you. [§]
od zeh medaber vezeh ba vayomar kashdim shamu shlosha roshei vayifshetu al-hagmelim vayikachu ve'et-hane'arim hiku lefi-cherev va'imalta rak-ani levadi le'hagid lach.
'od' means 'again', 'zeh' means 'this', 'medaber' means 'speaks', 'vezeh' means 'and this', 'ba' means 'came', 'vayomar' means 'and said', 'kashdim' means 'the Chaldeans', 'shamu' means 'they placed', 'shlosha' means 'three', 'roshei' means 'heads', 'vayifshetu' means 'they spread out', 'al' means 'over', 'hagmelim' means 'the camels', 'vayikachu' means 'they took them', 've'et' means 'and the', 'hane'arim' means 'boys', 'hiku' means 'they struck', 'lefi' means 'with the sword', 'cherev' means 'sword', 'va'imalta' means 'and I escaped', 'rak-ani' means 'only I', 'levadi' means 'alone', 'le'hagid' means 'to tell', 'lach' means 'you (female)'.
[JOB.1.18] Until this one speaks and this one comes and said, your sons and your daughters eat and drink wine in the house of their firstborn brother. [§]
ad zeh medaber vezeh ba vayomar banecha uvenotecha okhlim ve shotim yayin bebeit achiem habekhor.
'ad' means 'until', 'zeh' means 'this', 'medaber' means 'speaks', 'vezeh' means 'and this', 'ba' means 'comes', 'vayomar' means 'and said', 'banecha' means 'your sons', 'uvenotecha' means 'your daughters', 'okhlim' means 'eat', 've' means 'and', 'shotim' means 'drink', 'yayin' means 'wine', 'bebeit' means 'in the house of', 'achiem' means 'their brothers', 'habekhor' means 'the firstborn'.
[JOB.1.19] Behold, a great wind came from beyond the desert, and it struck the four corners of the house, and it fell upon the boys and killed them, and I alone escaped to tell you. [§]
ve-hinneh ruach gedolah ba'ah me-ever ha-midbar vayiga ba'arba pinot ha-bayith vayippol al-hane'arim vayamotu ve-imalta rak-ani levaddi lehagid lach.
've' means 'and', 'hinneh' means 'behold', 'ruach' means 'wind', 'gedolah' means 'great', 'ba'ah' means 'came', 'me-ever' means 'from beyond', 'ha-midbar' means 'the desert', 'vayiga' means 'and it struck', 'ba'arba' means 'the four', 'pinot' means 'corners', 'ha-bayith' means 'the house', 'vayippol' means 'and it fell', 'al' means 'upon', 'hane'arim' means 'the boys', 'vayamotu' means 'and they were killed', 've-imalta' means 'and I escaped', 'rak-ani' means 'only I', 'levaddi' means 'alone', 'lehagid' means 'to tell', 'lach' means 'you'.
[JOB.1.20] And Job rose up, tore his robe, shaved his head, fell to the ground, and worshiped. [§]
Vayakam Iyov vayikra et-mealo vayagaz et-rosho vayippol artzah vayishtachu.
'Vayakam' means 'and he rose up', 'Iyov' means 'Job', 'vayikra' means 'and he tore', 'et' is a direct‑object marker (no English equivalent), 'mealo' means 'his robe', 'vayagaz' means 'and he shaved', 'rosho' means 'his head', 'vayippol' means 'and he fell', 'artzah' means 'to the ground', 'vayishtachu' means 'and he worshiped' (or 'bowed down').
[JOB.1.21] And he said, "Naked I came out of my mother's womb, and naked I shall return there. Yahveh gave, and Yahveh took; may the name Yahveh be blessed." [§]
Vayomer arom yatzati mibeten immi, ve'arom ashuv shamah Yahveh nathan, vayahveh lakach. Yehi shem Yahveh mevorach.
'Vayomer' means 'and he said', 'arom' means 'naked', 'yatzati' means 'I have come out', 'mibeten' means 'from the womb', 'immi' means 'my mother', 've'arom' means 'and naked', 'ashuv' means 'I shall return', 'shamah' means 'there', 'Yahveh' means the divine name YHVH, 'nathan' means 'gave', 'vayahveh' means 'and Yahveh', 'lakach' means 'took', 'yehi' means 'let be' (may it be), 'shem' means 'name', 'Yahveh' again the divine name, and 'mevorach' means 'blessed'.
[JOB.1.22] In all this, Job did not sin, nor did he bring a blemish to the Gods. [§]
b'khol zot lo chata Iyov ve'lo natan tiflah leElohim.
'b'khol zot' means 'in all this', 'lo chata' means 'did not sin', 'Iyov' is the name 'Job', 've'lo natan' means 'and did not give', 'tiflah' means 'a blemish or offense', 'leElohim' means 'to the Gods' (the literal translation of Elohim). The phrase therefore says that Job was blameless and gave no offense to the divine.
JOB.2
[JOB.2.1] And it was the day that the sons of the Gods came to stand against Yahveh, and also the Satan came among them to stand against Yahveh. [§]
Vayehi hayom vayavo b'nei haElohim lehit'yatzev al-Yahveh vayavo gam-hashatan betocham lehit'yatzev al-Yahveh.
'Vayehi' means 'And it was', 'hayom' means 'the day', 'vayavo' means 'they came', 'b'nei' means 'sons of', 'haElohim' means 'the Gods', 'lehit'yatzev' means 'to stand against', 'al' means 'against', 'Yahveh' is the literal translation of YHVH, 'gam' means 'also', 'hashatan' means 'the Satan', 'betocham' means 'among them'.
[JOB.2.2] And Yahveh said to the Satan, 'Where from will you come?' And the Satan answered Yahveh and said, 'From walking on the earth and from walking within it.' [§]
Vayomer Yahveh el-haSatan ei midzeh tavo vay'an haSatan et-Yahveh vayomer mishut baaretz u-mehit'halekh bah.
'Vayomer' means 'and said', 'Yahveh' is the literal translation of YHVH, 'el' means 'to', 'haSatan' means 'the Satan' (the adversary), 'ei' means 'where', 'midzeh' means 'from this', 'tavo' means 'you will come', 'vay'an' means 'and answered', 'et-Yahveh' means 'Yahveh' (object), 'vayomer' means 'and said', 'mishut' means 'from walking', 'baaretz' means 'on the earth', 'u-' means 'and', 'mehit'halekh' means 'from walking', 'bah' means 'in it'.
[JOB.2.3] And Yahveh said to the Satan: Have you set your heart upon my servant Job because there is none like him on the earth, a blameless and upright man who fears God, shuns evil, and yet clings to his integrity, and you have tempted me against him to turn him away for nothing. [§]
Vayomer Yahveh el-hasatan: hashamta libkha el-avdi Iyov ki ein kamohu baaretz ish tam veyashar yere Elohim ve'sar mera v'odennu machazik betummato vatesiteni bo leval'lo chinam.
'Vayomer' means 'And said', 'Yahveh' is the literal translation of YHVH, 'el-hasatan' means 'to the Satan', 'hashamta' means 'have you set', 'libkha' means 'your heart', 'el-avdi' means 'upon my servant', 'Iyov' is the name Job, 'ki' means 'because', 'ein' means 'there is not', 'kamohu' means 'one like him', 'baaretz' means 'in the earth', 'ish' means 'a man', 'tam' means 'blameless', 'veyashar' means 'and upright', 'yere' means 'who fears', 'Elohim' means 'the Gods', 've'sar' means 'and shuns', 'mera' means 'evil', 'v'odennu' means 'and yet he', 'machazik' means 'holds fast', 'betummato' means 'to his integrity', 'vatesiteni' means 'and you have tempted me', 'bo' means 'against him', 'leval'lo' means 'to turn him away', 'chinam' means 'for nothing'.
[JOB.2.4] And the satan answered Yahveh and said, "Skin for skin, and all that a man will give on behalf of his soul." [§]
Va-ya'an ha-satan et-Yahveh va-yo'mar 'or be'ad 'or ve-khol asher la'ish yiten be'ad nafsho.
'Va-ya'an' means 'and answered', 'ha-satan' means 'the adversary' (Satan), 'et-Yahveh' means 'the LORD' (Yahveh), 'va-yo'mar' means 'and said', ''or' means 'skin', 'be'ad' means 'for', the phrase ''or be'ad 'or' means 'skin for skin', 've-khol' means 'and all', 'asher' means 'that which', 'la'ish' means 'a man', 'yiten' means 'will give', 'be'ad' means 'on behalf of', 'nafsho' means 'his soul'.
[JOB.2.5] But please send your hand and touch his bone and his flesh; if not, He will bless you in your presence. [§]
Ulam shelach na yadkha ve-ga el atzmo ve-el basaro im lo el paneikha yevarekhkha.
'Ulam' means 'but', 'shelach' means 'send', 'na' means 'please', 'yadkha' means 'your hand', 've-ga' means 'and touch', 'el' means 'to' or 'toward', 'atzmo' means 'his bone', 've' means 'and', 'el' again means 'to', 'basaro' means 'his flesh', 'im lo' means 'if not', 'el' again means 'to', 'paneikha' means 'your face', 'yevarekhkha' means 'He will bless you' (the verb refers to God, though the name YHVH is not written here).
[JOB.2.6] And Yahveh said to the Satan, Behold, in your hand only, guard his soul. [§]
Vayomer Yahveh el-hasatan hinno beyadecha ach et-naphsho shemor.
'Vayomer' means 'and he said', 'Yahveh' is the literal translation of YHVH, 'el-hasatan' means 'to the Satan', 'hinno' means 'behold', 'beyadecha' means 'in your hand', 'ach' means 'only', 'et' is the direct‑object marker and is not translated, 'naphsho' means 'his soul', and 'shemor' is an imperative meaning 'guard' or 'keep'.
[JOB.2.7] And the adversary went out from the presence of Yahveh and struck Job with a bad wound from the sole of his foot until his sores. [§]
vayetze hashatan me'et pnei Yahweh vayach et Iyov bishchin ra mikaf raglo ad kadekedo.
'vayetze' means 'and went out', 'hashatan' means 'the adversary' (Satan), 'me'et' means 'from the presence of', 'pnei' means 'the face of/before', 'Yahweh' is the transliteration of YHVH (translated as Yahveh), 'vayach' means 'and struck', 'et' is the direct‑object marker (not translated), 'Iyov' means 'Job', 'bishchin' means 'with a harmful wound', 'ra' means 'bad/evil', 'mikaf' means 'from the sole of', 'raglo' means 'his foot', 'ad' means 'until', 'kadekedo' means 'his sores' or 'his affliction'.
[JOB.2.8] And he took a dagger to cut himself with it, and he sits within the ashes. [§]
Vayyikach lo cheres lehitgared bo vehu yosev betoch haefar.
'Vayyikach' means 'and he took', 'lo' means 'for him' or 'to him', 'cheres' means 'a dagger' or 'a knife', 'lehitgared' means 'to cut himself', 'bo' means 'with it', 'vehu' means 'and he', 'yosev' means 'sits' or 'is sitting', 'betoch' means 'within' or 'among', 'haefar' means 'the ash' or 'the ashes'.
[JOB.2.9] And his wife said to him, Still you are grasping your virginity, blessed are the Gods and die. [§]
Vatomer lo ishto odkha machazik betummatekha barekh elohim vamut.
'Vatomer' means 'and she said', 'lo' means 'to him', 'ishto' means 'his wife', 'odkha' means 'still you', 'machazik' means 'grasping', 'betummatekha' means 'in your virginity', 'barekh' means 'blessed', 'elohim' means 'the Gods', 'vamut' means 'and die'.
[JOB.2.10] And he said to her, as one of the friends says, you also shall speak the good that comes from the Gods and you shall not accept the evil; in all this Job has not sinned in his speech. [§]
Vayomer eleha kedaber achat hanvalot tedabri gam et-hatov nekabel me'et haElohim ve'et-hara lo nekabel bechol zot lo-chata Iyov bishfatav.
'Vayomer' means 'And he said', 'eleha' means 'to her', 'kedaber' means 'as one speaks', 'achat' means 'one', 'hanvalot' means 'of the friends', 'tedabri' means 'you will speak', 'gam' means 'also', 'et-hatov' means 'the good', 'nekabel' means 'we will accept' (here 'we' as generic), 'me'et' means 'from', 'haElohim' means 'the Gods' (literal translation of Elohim), 've'et-hara' means 'and the evil', 'lo' means 'not', 'nekabel' again 'we will accept', 'bechol' means 'in all', 'zot' means 'this', 'lo-chata' means 'has not sinned', 'Iyov' means 'Job', 'bishfatav' means 'in his speech'.
[JOB.2.11] And the three friends of Job heard all the evil that had come upon him, and a man from his place, Eliphaz the Temanite, and Bildad the Shuhite, and Zophar the Naamathite, came together to sit with him and to comfort him. [§]
Vayishmeu shloshet re'ei Iyov et kol-hara'ah hazot hab'ah alav vayavo'u ish mimkamo Eliphaz hatemanite u'Bildad hashuchi v'Tzofar hanna'amati vayiv'adu yachdav lavo lanod-lo u'lenachamo.
'Vayishmeu' means 'And they heard', 'shloshet' means 'three', 're'ei' means 'friends of', 'Iyov' means 'Job', 'et' is a marker for the direct object, 'kol' means 'all', 'hara'ah' means 'evil', 'hazot' means 'this', 'hab'ah' means 'that has come', 'alav' means 'upon him', 'vayavo'u' means 'and they came', 'ish' means 'a man', 'mimkamo' means 'from his place', 'Eliphaz' is a proper name, 'hatemanite' means 'the Temanite', 'u'Bildad' means 'and Bildad', 'hashuchi' means 'the Shuhite', 'v'Tzofar' means 'and Zophar', 'hanna'amati' means 'the Naamathite', 'vayiv'adu' means 'and they gathered', 'yachdav' means 'together', 'lavo' means 'to come', 'lanod-lo' means 'to sit with him' (idiomatically 'to sit down with him'), 'u'lenachamo' means 'and to comfort him'.
[JOB.2.12] And they lifted their eyes from a distance and did not recognize him, and they lifted their voice and wept, and they tore each man from his own place and they threw dust upon their heads the heavens. [§]
Vayisu et-eyneyhem me-rakhok ve-lo hi-ki-ru-ho vayisu kolam vayivku vayikreu ish meleihu vayizraku afar al-rasheihem ha-shamayim.
'Vayisu' means 'and they lifted/raised', 'et-eyneyhem' means 'their eyes', 'me-rakhok' means 'from a distance', 've-lo' means 'and not', 'hi-ki-ru-ho' means 'they recognized him', 'vayisu kolam' means 'and they lifted their voice', 'vayivku' means 'and they wept', 'vayikreu' means 'and they tore', 'ish' means 'man', 'meleihu' means 'each from his (place)', 'vayizraku' means 'and they threw', 'afar' means 'dust', 'al-rasheihem' means 'upon their heads', 'ha-shamayim' means 'the heavens'.
[JOB.2.13] They sat with him on the earth for seven days and seven nights, and no one spoke any word to him, because they saw that the pain was very great. [§]
Vayeshvu ito laaretz shivat yamim veshivat leilot ve'ein dover elav dabar ki raa'u ki gadol hakeav meod.
'Vayeshvu' means 'they sat', 'ito' means 'with him', 'laaretz' means 'on the earth', 'shivat' means 'seven', 'yamim' means 'days', 'veshivat' means 'and seven', 'leilot' means 'nights', 've'ein' means 'and none', 'dover' means 'speaking', 'elav' means 'to him', 'dabar' means 'word' or 'thing', 'ki' means 'because', 'raa'u' means 'they saw', 'ki gadol' means 'that (it was) great', 'hakeav' means 'the pain', 'meod' means 'very'.
JOB.3
[JOB.3.1] After that Job opened his mouth and cursed his day. [§]
Akharei-ken patakh Iyov et-pihuh vaykallel et-yomo.
'Akharei-ken' means 'after that', 'patakh' means 'opened', 'Iyov' is the personal name 'Job', 'et-pihuh' means 'his mouth', 'vaykallel' means 'and cursed', 'et-yomo' means 'his day'.
[JOB.3.2] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.3.3] Day will be lost, a man will be born in it, and the night said, "Behold a man.". [§]
Yo'avad yom ivved bo vehalayla amar hora gavar.
'Yo'avad' means 'will be lost', 'yom' means 'day', 'ivved' means 'a man will be born', 'bo' means 'in it', 'vehalayla' means 'and the night', 'amar' means 'said', 'hora' means 'behold', 'gavar' means 'man'.
[JOB.3.4] That day shall be darkness; do not let God above seek it, and do not let a river appear upon it. [§]
hayom hahu yehi choshekh al-yidreshuhu Eloah mimmaal veal-tofa alav neharah.
'hayom' means 'the day', 'hahu' means 'that', 'yehi' means 'shall be', 'choshekh' means 'darkness', 'al-' is the negative particle 'do not', 'yidreshuhu' means 'seek it', 'Eloah' is a form of the divine name El and is translated as 'God', 'mimmaal' means 'from above', 've-' means 'and', 'al-' again 'do not', 'tofa' means 'appear' or 'flow', 'alav' means 'upon it', 'neharah' means 'a river'.
[JOB.3.5] They will redeem him; darkness and death will dwell upon him, a cloud will make him bitter as the bitterness of day. [§]
Yigalu hu choshech ve tzalmavet tishkan alav ananah yeva'atu hu kim'rirei yom.
'Yigalu' means 'they will redeem', 'hu' means 'him', 'choshech' means 'darkness', 've' means 'and', 'tzalmavet' means 'death', 'tishkan' means 'will dwell', 'alav' means 'upon him', 'ananah' means 'cloud', 'yeva'atu' means 'they will make bitter', 'hu' again 'him', 'kim'rirei' means 'as the bitterness of', 'yom' means 'day'.
[JOB.3.6] That night will take him; darkness, let him not be united in the days of the year, in the number of months, let him not come. [§]
halaila ha-hu yikachehu ofel al-yichad bimei shana be-mispar yerachim al-yavo.
'halaila' means 'the night', 'ha-hu' means 'that (one)', 'yikachehu' means 'will take him', 'ofel' means 'darkness', 'al-yichad' means 'let not be united', 'bimei' means 'in the days of', 'shana' means 'year', 'be-mispar' means 'in the number of', 'yerachim' means 'months', 'al-yavo' means 'let not come'.
[JOB.3.7] Behold, this night will be a terror; do not come, rejoicing in it. [§]
Hee-neh ha-la-lee-lah ha-hoo ye-hee gal-mood al-ta-voh r'na-nah bo.
'Hee-neh' means 'Behold', 'ha-la-lee-lah' means 'the night', 'ha-hoo' means 'this' or 'the one', 'ye-hee' means 'will be', 'gal-mood' means 'a terror' or 'dread', 'al-ta-voh' means 'do not come' or 'do not go', 'r'na-nah' means 'shouting' or 'rejoicing', 'bo' means 'in it'.
[JOB.3.8] He will gather it, the day‑cursers, the future ones, he awakens for the future. [§]
yikbuhu orrei-yom haatidim orer livyatan.
'yikbuhu' means 'he will gather it', from the root meaning to collect. 'orrei-yom' means 'cursers of the day', with 'orrei' derived from the verb meaning to curse and 'yom' meaning day. 'haatidim' means 'the future ones' or 'those who are to be', a plural adjective referring to people of the future. 'orer' means 'he awakens' or 'he arouses', from the verb to wake. 'livyatan' is a construct meaning 'for the future' or 'to the future', combining the preposition 'li' (to/for) with 'v' (and) and 'yatan' (future).
[JOB.3.9] The stars will be darkened, their light looks for light and nothing, and will not be seen in the vapors of dawn. [§]
Yecheshku kokhvei nishpo yekav le'or va'ayin ve'al yireh be'af'apei shachar.
'Yecheshku' means 'they will become dark', 'kokhvei' means 'stars (of)', 'nishpo' means 'their light', 'yekav' means 'he hopes/looks for', 'le'or' means 'for light', 'va'ayin' means 'and nothing', 've'al' means 'and not', 'yireh' means 'see', 'be'af'apei' means 'in the vapors', 'shachar' means 'dawn'.
[JOB.3.10] Because my belly's doors are not shut, and toil is hidden from my eyes. [§]
Ki lo sagar daltei bitni vayastir amal me'einai.
'Ki' means 'because', 'lo' means 'not', 'sagar' means 'shut' or 'closed', 'daltei' means 'the doors of' (dalet = door, -ei = my), 'bitni' means 'my belly', 'vayastir' means 'and hide' or 'is hidden', 'amal' means 'toil' or 'labour', 'me'einai' means 'from my eyes'.
[JOB.3.11] Why not die from the womb? I came out from the womb and I shall die. [§]
Lamah lo merechem amoot mibeten yatzati ve'egva.
'Lamah' means 'why', 'lo' means 'not', 'merechem' means 'from the womb', 'amoot' means 'I shall die', 'mibeten' means 'from the belly' or 'from the womb', 'yatzati' means 'I went out' or 'I was born', 've' is the conjunction 'and', 'egva' means 'I shall die' (from the root meaning 'to perish').
[JOB.3.12] Why have they gone before me in my knees, and what of the heavens, because they are not. [§]
Madu'a Kidmuni Birchayim Umah shadayim Ki Inak.
'Madu'a' means 'why' or 'for what reason', 'Kidmuni' means 'they have come before me' (from the root kadam 'to go before'), 'Birchayim' means 'in my knees' (literally 'in knees'), 'Umah' means 'and what', 'shadayim' means 'the heavens' or 'sky', 'Ki' means 'because', 'Inak' is a form meaning 'they are not' or 'it is not'.
[JOB.3.13] For now I have lain down and will rest; I have settled, then I will be at rest for me. [§]
Ki-atah shakavti ve'eshkot yashanti az yanuch li.
'Ki' means 'for' or 'because', 'atah' means 'now', 'shakavti' means 'I have lain down', 've'eshkot' means 'and I will rest', 'yashanti' means 'I have settled' or 'I have sat', 'az' means 'then', 'yanuch' means 'will be at rest', 'li' means 'for me'.
[JOB.3.14] With kings and advisers of the land who build desolations for them. [§]
im melachim ve yoatzey eretz ha bonim choravot lamo.
'im' means 'with', 'melachim' means 'kings', 've' means 'and', 'yoatzey' means 'advisers', 'eretz' means 'the land', 'ha' is the definite article 'the', 'bonim' means 'building' (participle), 'choravot' means 'desolations' or 'ruins', 'lamo' means 'for them' (or 'against them').
[JOB.3.15] Or with princes gold for them, the ones who fill their houses with silver. [§]
or im-sarim zahav lahem hamemal'im bateihem kesef.
'or' means 'or', 'im-sarim' means 'people of princes' (with 'im' = people, 'sarim' = princes), 'zahav' means 'gold', 'lahem' means 'for them', 'hamemal'im' means 'the ones who fill' (from the root m-l-'), 'bateihem' means 'their houses' (batei = houses, hem = their), 'kesef' means 'silver'.
[JOB.3.16] Or like a dead feather I will not be, as the unborn have not seen light. [§]
O k'nepel tamun lo ehyeh ke'olelim lo-ra'u or.
'O' means 'or'. 'k'nepel' means 'like a feather' (the root k-n-p relates to a feather or down). 'tamun' means 'dead' or 'lifeless'. 'lo' means 'not' or 'no'. 'ehyeh' means 'I will be' (future form of the verb 'to be'). 'ke'olelim' means 'like the unborn' or 'as those who have not yet been born'. 'lo-ra'u' means 'did not see' (lo = not, ra'u = they saw). 'or' means 'light'.
[JOB.3.17] There the wicked have ceased from violence, and there the strong will find rest. [§]
Sham reshaim chadlu rogez ve-sham yanuchu yegei koach.
'Sham' means 'there', 'reshaim' means 'wicked (plural)', 'chadlu' means 'have ceased' (from the root ch-d-l), 'rogez' means 'violence' or 'slaughter', 've-sham' means 'and there', 'yanuchu' means 'will rest' or 'will be at ease', 'yegei' means 'those who attain' or 'the ones who reach', and 'koach' means 'strength' or 'might'. Putting the phrase together gives the sense that the place where the wicked stop their violent ways is also the place where the strong find rest.
[JOB.3.18] Together the captives have become silent; they did not hear the voice of the oppressor. [§]
Yachad asirim sha'anunu lo shamu qol nogesh.
'Yachad' means 'together', 'asirim' means 'prisoners' or 'captives', 'sha'anunu' (from shanan) means 'have become silent' or 'are mute', 'lo shamu' means 'they did not hear', 'qol' means 'voice', 'nogesh' is a form of 'nogesh' meaning 'the oppressor' or 'the one who strikes'.
[JOB.3.19] He is both small and great there, and a free servant from his Lord. [§]
Katon ve-gadol sham hu ve-eved chafshi me'adonav.
'Katon' means 'small', 've-gadol' means 'and great', 'sham' means 'there', 'hu' means 'he/it', 've-eved' means 'and servant', 'chafshi' means 'free' or 'independent', 'me'adonav' means 'from his master' where 'Adon' is rendered as 'Lord'.
[JOB.3.20] Why would he give light to labor and life to the bitter of the soul. [§]
Lamah yitten le'amel or vechayim le'marei nefesh.
'Lamah' means 'why', 'yitten' means 'he will give', 'le'amel' means 'to labor' or 'to the worker', 'or' means 'light', 'vechayim' means 'and life', 'le'marei' means 'to the bitter', 'nefesh' means 'soul' or 'person'.
[JOB.3.21] The ones who wait for death, it is not, and they will dig him out from the pits. [§]
ha-mechakim lamavet ve'einenu vayachperuhu mimattmonim.
'ha' means 'the', 'mechakim' means 'those who wait', 'lamavet' means 'for death', 've' means 'and', 'einenu' means 'it is not', 'vayachperuhu' means 'they will dig him out', 'mimattmonim' means 'from the pits'.
[JOB.3.22] The rejoicing, Gods of joy, shall rejoice because they will find a grave. [§]
hashsimechim Elei-gil yashishu ki yimtzeu kaver.
'hashsimechim' means 'the ones who make glad' (the rejoicing). 'Elei-gil' is the construct form of 'El' (God) meaning 'Gods of' and 'gil' means 'joy', so together 'Gods of joy'. 'yashishu' means 'they will rejoice'. 'ki' means 'because' or 'for'. 'yimtzeu' means 'they will find'. 'kaver' means 'a grave' or 'burial place'.
[JOB.3.23] To a man whose way was hidden, and he poured God on his behalf. [§]
Legever asher darco nistara vayasekh Eloah bado.
'Legever' means 'to a man' or 'for a man', 'asher' means 'who' or 'that', 'darco' means 'his way', 'nistara' means 'was hidden', 'vayasekh' means 'and he poured' (from the verb lasha), 'Eloah' is a singular name for God and is rendered here as 'God', 'bado' means 'on his behalf' or 'for him'.
[JOB.3.24] For before my bread my longing will come and they will be quenched like water, my thirst. [§]
Ki lephenei lachmi anochati tavo vayittechu kamayim shaagotai.
'Ki' means 'for', 'lephenei' means 'before', 'lachmi' means 'my bread', 'anochati' means 'my longing' or 'my desire', 'tavo' means 'will come', 'vayittechu' means 'and they will be quenched' or 'and they will be satisfied', 'kamayim' means 'like water', 'shaagotai' means 'my thirst'.
[JOB.3.25] Because I was afraid, I was terrified, and He humbled me, and the one I have fled to will come to me. [§]
Ki pachad pachadti vay'eta'yeni va'aser yagorti yavo li.
'Ki' means 'because', 'pachad' means 'fear', 'pachadti' means 'I was afraid' or 'I was terrified', 'vay'eta'yeni' means 'and He humbled me' (the verb from the root that conveys being brought low), 'va'aser' means 'and the one' or 'and that which', 'yagorti' means 'I have fled' or 'I have fled from', 'yavo' means 'will come', 'li' means 'to me'.
[JOB.3.26] I have not rested, nor have I been quiet, nor have I ceased, and fury has come. [§]
Lo shalavti ve'lo shakatti ve'lo nachti vayavo rogez.
'Lo' means 'not', 'shalavti' means 'I have rested' (first person singular perfect), 've'lo' means 'and not', 'shakatti' means 'I have been quiet' (first person singular perfect), another 've'lo' means 'and not', 'nachti' means 'I have ceased' (first person singular perfect), 'vayavo' means 'and came' (third person masculine singular perfect with conjunction), 'rogez' means 'fury' or 'violent storm'.
JOB.4
[JOB.4.1] And Eliphaz the Temanite answered and said. [§]
Va yaan Eliphaz ha Temani va yomar.
'Va' means 'and', 'yaan' means 'answered', 'Eliphaz' is a proper name, 'ha' means 'the', 'Temani' means 'Temanite' (one from Teman), the second 'va' means 'and', 'yomar' means 'said'.
[JOB.4.2] He will test a word to you; you will become weary and be stopped in words—who can? [§]
Ha nissah davar elekha til'eh va'atzor be milin mi yukhal.
'Ha nissah' means 'he will test' (verb, future), 'davar' means 'word' or 'thing', 'elekha' means 'to you', 'til'eh' means 'you will become weary' (from the root meaning 'to be tired'), 'va'atzor' means 'and he/it stops' (from the root for 'to halt'), 'be milin' means 'in words', 'mi' means 'who', and 'yukhal' means 'can' (future).
[JOB.4.3] Behold, you will restrain many, and you will strengthen weak hands. [§]
Hineh yisarta rabbim veyadayim rafot techazek.
'Hineh' means 'behold', 'yisarta' means 'you will restrain', 'rabbim' means 'many', 've' means 'and', 'yadayim' means 'hands', 'rafot' means 'weak', 'techazek' means 'you will strengthen'.
[JOB.4.4] The ruler will raise you from your word, and with your kneeling you will be strengthened. [§]
kosheh yikimun millecha uvirkayyim kor'ot te'ametz.
'kosheh' means 'ruler', 'yikimun' means 'will raise' (third person plural future), 'millecha' means 'you from your word' (literally 'from your instruction'), 'uvirkayyim' means 'and with your knees', 'kor'ot' means 'bent' or 'kneeling', 'te'ametz' means 'you will strengthen' (second person singular future).
[JOB.4.5] Because now you will come to you, and she was filled, you will touch your servant, and she was astonished. [§]
Ki ata tavo eleicha vatele tiga adekha vatebahel.
'Ki' means 'because', 'ata' means 'now', 'tavo' means 'you will come', 'eleicha' means 'to you', 'vatele' means 'and she was filled', 'tiga' means 'you will touch', 'adekha' means 'your servant', 'vatebahel' means 'and she was astonished'.
[JOB.4.6] Is not your fear your frailty, your hope, and the perfectness of your ways? [§]
halo yira'atecha kislatecha tikvatecha ve tom drachecha.
'halo' means 'is not' or 'surely not', 'yira'atecha' means 'your fear' or 'you fear', 'kislatecha' means 'your frailty' or 'your weakness', 'tikvatecha' means 'your hope', 've' means 'and', 'tom' means 'complete' or 'perfect', 'drachecha' means 'your ways' or 'your paths'.
[JOB.4.7] Remember, please, who is the pure one who is lost, and where have the upright perished. [§]
Zekher na mi hu naki avad ve eifo yesharim nikhaddu.
'Zekher' means 'remember', 'na' is a polite particle meaning 'please', 'mi' means 'who', 'hu' means 'he/it', 'naki' means 'pure', 'avad' means 'lost' or 'perished', 've' means 'and', 'eifo' means 'where', 'yesharim' means 'the upright' or 'the righteous', 'nikhaddu' means 'have perished' or 'have become lost'.
[JOB.4.8] As I saw the scoffers of iniquity and the sowers of toil, they will be cut off. [§]
Ka'asher ra'iti chor'shei avon ve-zo'ri amal yiktzeruhu.
'Ka'asher' means 'as' or 'like'. 'Ra'iti' means 'I saw'. 'Chor'shei avon' is a literal rendering of the Hebrew phrase meaning 'the scoffers (or deaf ones) of iniquity'. 'Ve-zo'ri' means 'and sowers'. 'Amal' means 'labour' or 'toil'. 'Yiktzeruhu' means 'they will be cut off' or 'they will be shortened'.
[JOB.4.9] From the breath of God they will be destroyed, and from his anger they will cease. [§]
min nishmat Eloah yoavedu umeruach apo yichlu.
'min' means 'from', 'nishmat' means 'breath', 'Eloah' is a singular form of the divine name meaning 'God', 'yoavedu' means 'they will be lost/destroyed', 'umeruach' means 'and from his comfort/relief', 'apo' means 'his anger', 'yichlu' means 'they will cease'. The divine name Eloah is rendered as 'God' according to the literal translation rule for El/Elohim.
[JOB.4.10] The roar of a lion, and the sound of a wild beast, and the teeth of the fierce animals are broken. [§]
Shaagat aryeh veqol shachal veshinei kefirim nittau.
'Shaagat' means 'the roar' or 'the shout', 'aryeh' means 'lion', 'veqol' means 'and the voice' or 'and the sound', 'shachal' is understood here as a word for a fierce animal such as a tiger or a wild beast, 'veshinei' means 'and the teeth of', 'kefirim' means 'the fierce ones' or 'the wild beasts', and 'nittau' means 'have been broken' or 'are broken'.
[JOB.4.11] The lion will be lost without prey, and the cubs will be scattered. [§]
Layish Oved Miblei Taref Uvnei Lavi Yitparadu.
'Layish' means 'the lion', 'Oved' means 'will be lost' or 'goes astray', 'Miblei' means 'without', 'Taref' means 'prey' or 'kill', together 'Miblei Taref' means 'without prey'. 'U' is the conjunction 'and', 'vnei' means 'the sons of' or 'the offspring of', 'Lavi' (from 'lavi') means 'lioness', so 'Uvnei Lavi' means 'and the cubs (offspring of the lioness)'. 'Yitparadu' means 'will be scattered' or 'will be dispersed'.
[JOB.4.12] And a word will be hidden from me, and she took my ear, the grease from it. [§]
ve'elay davar yegunav vatikach ozni shemetz menhu.
've'elay' means 'and to me', 'davar' means 'word' or 'thing', 'yegunav' means 'will be hidden', 'vatikach' means 'and she took', 'ozni' means 'my ear', 'shemetz' means 'grease' or 'fat', 'menhu' means 'from it'.
[JOB.4.13] In abundance from visions night when sleep falls upon men. [§]
bisefim mechezyonot layla binfal tardema al-anashim.
'bisefim' means 'in abundance', 'mechezyonot' means 'from visions', 'layla' means 'night', 'binfal' means 'when it falls', 'tardema' means 'sleep', 'al-anashim' means 'upon men'.
[JOB.4.14] Fear has seized me and trembling, and many of my bones are terrified. [§]
pachad kerani u-re'ada ve-rov atzmotai hifchid.
'pachad' means 'fear', 'kerani' (from the root k-r-a) means 'has seized me' or 'has shaken me', 'u-re'ada' means 'and trembling', 've-rov' means 'and many', 'atzmotai' means 'my bones', 'hifchid' means 'are frightened' or 'are terrified'.
[JOB.4.15] And the spirit upon my face will cover the hair of my flesh. [§]
ve-ruach al-pnay yachalef tesamer sha'arat besari.
've-ruach' means 'and spirit' or 'and wind', 'al-pnay' means 'upon my face', 'yachalef' means 'will conceal' or 'will cover', 'tesamer' means 'will hide' (parallel verb), 'sha'arat' means 'the hair of', 'besari' means 'my flesh'.
[JOB.4.16] He will stand and I will not recognize his appearance; a likeness before my eyes, silence and a voice I will hear. [§]
Ya'amod ve lo akir mar'ehhu temunah leneged einai demamah vakol eshma.
'Ya'amod' means 'he will stand', 've' means 'and', 'lo' means 'not', 'akir' means 'I will recognize', 'mar'ehhu' means 'his appearance', 'temunah' means 'a likeness' or 'picture', 'leneged' means 'before' or 'in front of', 'einai' means 'my eyes', 'demamah' means 'silence' or 'stillness', 'vakol' means 'and a voice', 'eshma' means 'I will hear'.
[JOB.4.17] The man from God will be justified if from his Maker he will be purified, a man. [§]
ha enosh me'eloah yitzdak im me'osehu yit'har giver.
'ha' means 'the', 'enosh' means 'man', 'me' is a preposition meaning 'from', 'eloah' means 'God', 'yitzdak' means 'will be justified', 'im' means 'if', 'me' again 'from', 'osehu' means 'him-maker' (the one who made him), 'yit'har' means 'will be purified', 'giver' means 'man'.
[JOB.4.18] Behold, he will not trust in his servants, and he will set mockery upon his angels. [§]
Hen ba'avadav lo ya'amin u'vemal'achav yashim taholah.
'Hen' means 'Behold', 'ba'avadav' means 'in his servants' (the suffix -av means 'his' and -av is the plural form of 'served one'), 'lo' means 'not', 'ya'amin' means 'he will believe' or 'trust', 'u'vemal'achav' means 'and in his angels' (malach is 'angel', -av is his), 'yashim' means 'he will place' or 'set', 'taholah' means 'mockery' or 'derision'.
[JOB.4.19] Even the dwellers of houses of clay whose foundation is dust will be crushed before fire. [§]
af shokhne batei chomer asher beafar yesodam yedakum lifnei esh.
'af' means 'even', 'shokhne' means 'dwellers (of)', 'batei' means 'houses (of)', 'chomer' means 'clay', 'asher' means 'that' or 'who', 'beafar' means 'in dust', 'yesodam' means 'their foundation', 'yedakum' means 'they will crush', 'lifnei' means 'before', 'esh' means 'fire'.
[JOB.4.20] From morning to evening they will be cut off; without anything forever they will be lost. [§]
Miboker laerev yukattu mibeli mesim lanetzach yoavedu.
'Miboker' means 'from morning', 'laerev' means 'to evening', 'yukattu' means 'they will be cut off', 'mibeli' means 'without', 'mesim' is a uncertain noun possibly meaning 'thing' or 'share', 'lanetzach' means 'forever', 'yoavedu' means 'they will be lost' or 'perish'.
[JOB.4.21] Is not the journey raised among them; they will die and not in wisdom. [§]
halo nisa yitram bam yamutu velo bekhokhmah.
'halo' means 'is not', 'nisa' means 'journey' or 'travel', 'yitram' means 'will be raised' or 'will be exalted', 'bam' means 'in them' or 'among them', 'yamutu' means 'they will die', 'velo' means 'and not', 'bekhokhmah' means 'in wisdom'.
JOB.5
[JOB.5.1] Please ask, is there your answer, and to whom of the holy ones will you turn? [§]
kera na hayesh onecha ve el mi mikdosim tifne.
'kera na' means 'please ask' or 'please call', 'hayesh' means 'is there', 'onecha' means 'your answer', 've' means 'and', 'el' means 'to', 'mi' means 'who', 'mikdosim' means 'of the holy ones' (plural), 'tifne' means 'you will turn' (future).
[JOB.5.2] For a fool will kill like ash, and opens dead jealousy. [§]
ki le'evil yaharag ka'ash u'poteh tamith kin'ah.
'ki' means 'for', 'le'evil' means 'to a fool' (the particle le- plus 'evil' meaning 'fool'), 'yaharag' means 'will kill' (verb root r-g with imperfect third person masculine), 'ka'ash' means 'like ash' (ka- = 'like', ash = 'ash'), 'u'poteh' means 'and opens' (verb), 'tamith' means 'dead' (feminine form of 'dead'), 'kin'ah' means 'jealousy' (noun).
[JOB.5.3] I saw a foolish digger and I struck his offspring suddenly. [§]
Ani raiti evil mashrish vaekov navehu pitham.
'Ani' means 'I', 'raiti' means 'saw' (combined as 'I saw'), 'evil' means 'fool' or 'foolish one', 'mashrish' means 'one who roots or digs', 'va' means 'and', 'ekov' means 'I struck' or 'I hit', 'navehu' means 'his offspring' or 'his seed', 'pitham' means 'suddenly'.
[JOB.5.4] May his children be far from salvation, and they will crush at the gate, and there is no savior. [§]
yirhaku vanav miyeshah veyiddaku bashahar ve'eyn matsil.
'yirhaku' means 'may they be far', 'vanav' means 'his sons' (his children), 'miyeshah' means 'from help' or 'from salvation', 'veyiddaku' means 'and they will crush' or 'tread', 'bashahar' means 'at the gate', 've'eyn' means 'and there is no', 'matsil' means 'saver' or 'one who saves'.
[JOB.5.5] Whoever his harvest is hungry will eat, and into the pits he will take him, and he will sigh the hungry their strength. [§]
Asher tzeiro raev yo'chel ve'el-mitzinim yikachehu ve'sha'af tzammim cheilam.
'Asher' means 'who' or 'that which', 'tzeiro' means 'its harvest', 'raev' means 'hungry', 'yo'chel' means 'will eat', 've'el-mitzinim' means 'and to the pits' or 'into the pits', 'yikachehu' means 'will take him', 've'sha'af' means 'and he will sigh' or 'and he will take breath', 'tzammim' means 'the hungry' or 'the famished', 'cheilam' means 'their strength'.
[JOB.5.6] Because no guilt will arise from dust, and no trouble will sprout from the earth. [§]
Ki lo-yetse me-afar aven u-me-adamah lo-yitzmach amal.
'Ki' means 'because', 'lo-yetse' means 'will not go out', 'me-afar' means 'from dust', 'aven' means 'guilt' or 'iniquity', 'u-me-adamah' means 'and from the earth', 'lo-yitzmach' means 'will not sprout' or 'will not arise', 'amal' means 'trouble' or 'toil'.
[JOB.5.7] Because man is born for toil, and the sons of the wicked will raise dust. [§]
Ki adam le'amal yulad u'vnei reshaf yagbihu uf.
'Ki' means 'because', 'adam' means 'man', 'le'amal' means 'for trouble' or 'to toil', 'yulad' means 'is born', 'u'vnei' means 'and the sons of', 'reshaf' means 'the wicked', 'yagbihu' means 'will raise them' (referring to dust), 'uf' means 'dust'.
[JOB.5.8] But I will seek to God, and to the Gods I will set my word. [§]
Ulam ani edrosh el ve elohim ashim dibrati.
'Ulam' means 'but' or 'however', 'ani' means 'I', 'edrosh' means 'I will seek', the first 'el' is the preposition 'to', 'El' means 'God', 've' means 'and', the second 'el' is the preposition 'to', 'Elohim' means 'the Gods', 'ashim' means 'I will set' or 'I will place', 'dibrati' means 'my word'.
[JOB.5.9] The Maker does great things and there is no measure of wonders beyond counting. [§]
Oseh gedolot ve'en cheker niflaot ad-ein mispar.
'Oseh' means 'does' or 'maker', 'gedolot' means 'great things', 've'en' means 'and there is not', 'cheker' means 'limit' or 'measure', 'niflaot' means 'wonders' or 'marvels', 'ad-ein' means 'until there is not' or 'beyond', 'mispar' means 'number' or 'count'.
[JOB.5.10] God who gives rain upon the face of the earth and sends water upon the face of the fields. [§]
Ha-noten matar al-p'nei aretz ve-sholeach mayim al-p'nei chutzot.
'Ha-noten' means 'the one who gives', 'matar' means 'rain', 'al' means 'upon', 'p'nei' means 'the face of', 'aretz' means 'the earth', 've-sholeach' means 'and sending', 'mayim' means 'water', 'chutzot' means 'the fields'. The subject is understood to be God, so 'Ha-noten' is rendered as 'God who gives'.
[JOB.5.11] To raise the lowly to a high place, and the diggers have seized salvation. [§]
Lashum shefalim lemarom ve-kodrim sagvu yesha.
'Lashum' means 'to cause' or 'to bring about', 'shefalim' means 'the lowly' or 'the humble', 'lemarom' means 'to a high place' or 'to exalt', 've-kodrim' means 'and the diggers' (those who dig or the grave‑diggers), 'sagvu' means 'they have seized' or 'they have taken hold of', 'yesha' means 'salvation' or 'deliverance'.
[JOB.5.12] Breaker of the thoughts of the naked, and she shall not act with their hands, Tushiyah. [§]
Mefer machshavot arumim ve'lo ta'aseinah yedeihem tushiyah.
'Mefer' means 'breaker' or 'one who shatters', 'machshavot' means 'thoughts' or 'plans', 'arumim' means 'the naked' or 'naked ones', 've'lo' means 'and not', 'ta'aseinah' is a feminine singular verb meaning 'she will do' or 'you (feminine) will do', 'yedeihem' means 'their hands', and 'tushiyah' appears to be a proper name or noun whose exact meaning is uncertain in this context.
[JOB.5.13] Mocking the wise in their cunning, and the counsel of the foolish is swift. [§]
Lokhed chachamim be'arqam va'atzat niftalim nimharah.
'Lokhed' means 'mocking', 'chachamim' means 'the wise', 'be'arqam' means 'in their cunning', 'va'atzat' means 'and the counsel', 'niftalim' means 'of the foolish', 'nimharah' means 'is swift'.
[JOB.5.14] By day they meet darkness, and by night they are refreshed in the daylight. [§]
Yomam yefaggeshu choshekh ve-kalailah yemashshu batzahorayim.
'Yomam' means 'by day', 'yefaggeshu' means 'they meet' (from the root *p-g-sh* meaning to encounter), 'choshekh' means 'darkness', 've' means 'and', 'kalailah' means 'by night', 'yemashshu' means 'they are refreshed or strengthened' (from the root *m-sh-sh* meaning to be refreshed or invigorated), 'batzahorayim' means 'in the daytime' or 'at noon'.
[JOB.5.15] And he saved from the sword from their mouths and from the hand of the strong Ebyon. [§]
vayosha mecheret mipihhem umiyad chazak ebyon.
'vayosha' means 'and he saved', 'mecheret' means 'from a sword', 'mipihhem' means 'from their mouths', 'umiyad' means 'and from the hand', 'chazak' means 'strong' or 'the strong one', 'ebyon' is a proper name meaning 'the perverse' or 'the strong one'.
[JOB.5.16] And it became a hope for the poor, and she rose, leaping with her mouth. [§]
Vattehi lad dal tikvah ve'olah kafetzah piha.
'Vattehi' means 'and it became', 'lad dal' means 'for the poor', 'tikvah' means 'hope', 've'olah' means 'and she/it rose', 'kafetzah' means 'leapt' or 'sprang', 'piha' means 'her mouth'.
[JOB.5.17] Behold, blessed is the man whom God corrects, and the instruction of the Almighty; do not be discouraged. [§]
Hineh ashrei enosh yochchenu Eloah umusar Shaddai al timas.
'Hineh' means 'Behold', 'ashrei' means 'blessed' or 'happy', 'enosh' means 'man' or 'person', 'yochchenu' comes from the verb yochach meaning 'to correct' and thus means 'who corrects him', 'Eloah' is a name for God and is rendered literally as 'God', 'umusar' means 'and instruction' (musar = teaching, discipline), 'Shaddai' is a divine name meaning 'the Almighty', and 'al timas' means 'do not be discouraged' or literally 'do not be faint'.
[JOB.5.18] Because he will afflict and bind, he will crush, and his hand will heal you. [§]
ki hu yach'ev veyachbash yimchatz veyado tirp'ena.
'ki' means 'because', 'hu' means 'he', 'yach'ev' means 'will afflict', 'veyachbash' means 'and will bind', 'yimchatz' means 'will crush', 'veyado' means 'and his hand', 'tirp'ena' means 'will heal you'.
[JOB.5.19] In six troubles He will save you, and in seven evil will not reach you. [§]
Beshesh tsarot yatsilekha uvesheva lo yiga becha ra.
'Beshesh' means 'in six'; 'tsarot' means 'troubles' or 'distresses'; 'yatsilekha' means 'He will save you'; 'uvesheva' means 'and in seven'; 'lo' means 'not'; 'yiga' means 'will reach' or 'will touch'; 'becha' means 'in you' or 'upon you'; 'ra' means 'evil' or 'bad'.
[JOB.5.20] In famine you saved (him) from death, and in battle from the edge of the sword. [§]
B'ra'av padkha mimavet uve-milchamah mi-dei charev.
'B'ra'av' means 'in famine', 'padkha' means 'you saved' (addressed to God), 'mimavet' means 'from death', 'uve-milchamah' means 'and in battle', 'mi-dei' means 'from the edge of', 'charev' means 'the sword'.
[JOB.5.21] In a swift tongue you will hide, and you will not fear robbery, for he will come. [§]
Beshot lashon techabe v'lo tira mishod ki yavo.
'Beshot' means 'in a swift' (literally 'in the quickness'), 'lashon' means 'tongue', 'techabe' means 'you will hide', 'v'lo' means 'and not', 'tira' means 'you will fear', 'mishod' means 'robbery' or 'plunder', 'ki' means 'because' or 'for', 'yavo' means 'he will come'.
[JOB.5.22] Do not be afraid of the oppressor and the proud; you will laugh, even at the destruction of the earth. [§]
Le-shod u-le-kaphan tischak u-mechayat ha-aretz al tira.
'Le' is a preposition meaning 'to' or 'against'. 'shod' (from the root shud) conveys the idea of an oppressor or one who acts wickedly. 'u-' is the conjunction 'and'. 'le' again means 'to/against'. 'kaphan' (from the root kafan) conveys the idea of the proud or the arrogant. 'tischak' is the verb 'you will laugh'. 'u-' again means 'and'. 'mechayat' (from the root chayah) in this construct form means 'the destruction' or 'the ruin' (literally 'the undone') of. 'ha-aretz' is 'the earth'. 'al' is the negative imperative particle 'do not'. 'tira' is the verb 'be afraid'.
[JOB.5.23] Because with the stones of the field is your covenant, and the life of the field is your recompense. [§]
Ki im-aveney ha-sadeh britkha vechayat ha-sadeh hashlema-lakh.
'Ki' means 'because', 'im' means 'with', 'aveney' means 'the stones of', 'ha-sadeh' means 'the field', 'britkha' means 'your covenant', 'vechayat' means 'and the life of', 'hashlema' means 'the recompense' or 'payment', 'lakh' means 'to you' (feminine singular).
[JOB.5.24] And you will know that your dwelling is in peace, and you have kept your desire, and you will not sin. [§]
ve-yada'ta ki-shalom aholecha u-fakadtah navecha ve-lo techeta.
've-yada'ta' means 'and you will know', 'ki' means 'that', 'shalom' means 'peace', 'aholecha' means 'your tent' or 'your dwelling', 'u-fakadtah' means 'and you have appointed' or 'kept', 'navecha' means 'your desire' or 'your purpose', 've-lo' means 'and not', 'techeta' means 'you will sin' (in the negative: you will not sin).
[JOB.5.25] And you shall know that your offspring are many, and your descendants are like the grass of the earth. [§]
ve-yadata ki-rav zar'eka ve-tze'etza'ekha ke-eshav ha-aretz.
've-yadata' means 'and you shall know', 'ki' means 'that', 'rav' means 'many', 'zar'eka' means 'your seed' or 'your offspring', 've-tze'etza'ekha' means 'and your descendants', 'ke-eshav' means 'like grass', 'ha-aretz' means 'the earth'.
[JOB.5.26] You will come with salt, the Gods of the grave, like the ascent of Gadish in its time. [§]
Tavo bechelah Elei-Qaver ka'alot gadish be'ito.
'Tavo' means 'you will come', 'bechelah' means 'with salt', 'Elei' means 'gods' (the plural of Elohim, translated as the Gods), 'Qaver' means 'grave', 'ka'alot' means 'like the ascent', 'gadish' is a proper name or title meaning 'great one', 'be'ito' means 'in its time'.
[JOB.5.27] Behold this, we have examined it; thus it, listen, and you know for yourself. [§]
Hineh zot chakar'nuha ken hi shma'na ve'ata da' lecha. P
"Hineh" means "Behold"; "zot" means "this"; "chakar'nuha" means "we have examined it" (verb from the root "chakar" "to investigate" with first person plural perfect suffix "-nu" and pronominal suffix "-ha" "it"); "ken" means "thus" or "so"; "hi" means "it" (feminine pronoun); "shma'na" is an imperative form of "shama" "to hear" meaning "listen to it"; "ve'ata" means "and you"; "da'" is an imperative of "da" "to know" meaning "know"; "lecha" is a pronoun meaning "for yourself"; "P" is a paragraph marker indicating the end of the verse.
JOB.6
[JOB.6.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.6.2] Let my balance be weighed like a plumb line, and I will be in the scales that they lift together. [§]
Lu shaqol yishakel ka'ashi vehayati be mozenayim yisau yachad.
'Lu' is a particle meaning 'let' or 'may'. 'shaqol' means 'balance' or 'scale'. 'yishakel' means 'he will weigh' or 'will be weighed'. 'ka'ashi' means 'like a plumb line' (literally 'as a measurement tool'). 'vehayati' means 'and I will be' or 'and I am'. 'be' is the preposition 'in' or 'with'. 'mozenayim' is the dual form of 'mozen', meaning 'scales' (two pans). 'yisau' means 'they will lift' or 'they will bear'. 'yachad' means 'together'.
[JOB.6.3] For now, from the days it becomes heavy; therefore my words are to the wicked. [§]
Ki atah mechol yamim yikbad al-ken devarai la'u.
'Ki' means 'for' or 'because', 'atah' means 'now', 'mechol' literally means 'from sand' (used idiomatically here as 'from the passage of days'), 'yamim' means 'days', 'yikbad' means 'is heavy' or 'becomes burdensome', 'al-ken' means 'therefore' or 'for this reason', 'devarai' means 'my words', 'la'u' is a rare form likely meaning 'to the wicked' or 'to the fool', derived from the root for wickedness.
[JOB.6.4] For half of God is with me, my pillar, whose anger drinks my spirit, in the worship of God they will set me. [§]
ki chitsei shaddai imadi asher chamatam shotah ruhi biutei elohah yaarkuni.
'ki' means 'for' or 'because', 'chitsei' means 'half', 'shaddai' is a name of God and is rendered as 'God', 'imadi' means 'my support' or 'my pillar', 'asher' means 'that' or 'which', 'chamatam' means 'their anger', 'shotah' means 'drinks', 'ruhi' means 'my spirit', 'biutei' is a difficult form that likely means 'in the worship' or 'in the service', 'elohah' is the singular form of the divine name and is rendered as 'God', 'yaarkuni' means 'they will set me' or 'they will arrange me'.
[JOB.6.5] Will the calf graze on the grass if a bull will trample its pasture? [§]
Ha-yi-nehaq pere alei-deshe im yig'eh shor al-beli'lo.
'Ha-yi-nehaq' is a verb meaning 'will it be quiet' or 'will it cease'. 'Pere' means 'young ox' or 'calf'. 'Alei-deshe' means 'upon the grass'. 'Im' means 'if'. 'Yig'eh' is a verb meaning 'will trample' or 'will step on'. 'Shor' means 'bull'. 'Al-beli'lo' means 'upon his/her pasture'. The phrase is a rhetorical question about a calf grazing on grass and the possibility of a bull trampling its pasture.
[JOB.6.6] Will a fallen one be eaten without salt if there is taste in the bitter dream? [§]
Ha-ye'achel tafel mib'li-melach im yesh ta'am berir chalamut.
'Ha-ye'achel' means 'will be eaten', 'tafel' means 'fallen' or 'to fall', 'mib'li-melach' means 'without salt', 'im' means 'if', 'yesh' means 'there is', 'ta'am' means 'taste', 'berir' means 'bitter', and 'chalamut' means 'dream' or 'dreamlike state'.
[JOB.6.7] From where shall my soul sigh? They are like my bread. [§]
Me'ana lin'goa nafshi hemah kidvei lechmi.
'Me'ana' means 'from where', 'lin'goa' means 'to sigh' or 'to ache', 'nafshi' means 'my soul', 'hemah' means 'they are', 'kidvei' means 'like' or 'as', 'lechmi' means 'my bread'.
[JOB.6.8] Who will give my request and my hope? God will give. [§]
Mi yitten tavo sheelati ve-tikvati yitten Eloah.
'Mi' means 'who', 'yitten' means 'will give', 'tavo' means 'will bring' (or 'bring'), 'sheelati' means 'my request', 've-tikvati' means 'and my hope', the second 'yitten' repeats 'will give', and 'Eloah' is the singular Hebrew word for God, which is translated as 'God'.
[JOB.6.9] And God will devour and crush me, he will strengthen his hand and strike me. [§]
veyoel Eloah vidayka'eni yater yado vibatze'eni.
've' means 'and', 'yoel' means 'he will devour', 'Eloah' means 'God', 'vidayka'eni' means 'and he will crush me', 'yater' means 'he will strengthen', 'yado' means 'his hand', 'vibatze'eni' means 'and he will strike me'.
[JOB.6.10] And let my comfort again be, and I will be ashamed in fear; he will not have mercy, because I have not struck the words of the Holy. [§]
u'tehi od nehamati va'asalda bechila lo yachmol ki lo kichadti imrei kadosh.
'u'' means 'and', 'tehi' means 'let be', 'od' means 'again' or 'still', 'nehamati' means 'my consolation' or 'my comfort', 'va'' means 'and', 'asalda' means 'I shall be ashamed' (from the root related to shame), 'bechila' means 'in terror' or 'in fear', 'lo' means 'not', 'yachmol' means 'he will have mercy' (future), so 'lo yachmol' means 'will not have mercy', 'ki' means 'because', 'lo' again means 'not', 'kichadti' means 'I have not struck' or 'I have not dealt', 'imrei' means 'the sayings of' or 'words of', 'kadosh' means 'the Holy' (the holy one).
[JOB.6.11] What is my strength that I may hope, and what is my end that I may lengthen my soul. [§]
mah-kochi ki ayachel u-mah-kitsi ki a'arich nafshi.
'mah' means 'what', 'kochi' means 'my strength', 'ki' means 'that' or 'because', 'ayachel' is the first‑person imperfect of the verb meaning 'I may hope', 'u' means 'and', the second 'mah' again means 'what', 'kitsi' means 'my end', the second 'ki' again means 'that', 'a'arich' is the first‑person imperfect of the verb meaning 'I may lengthen', 'nafshi' means 'my soul'.
[JOB.6.12] If the strength of stones is my strength, if my flesh is humbled. [§]
Im koach avanim kochi im b'shari nachush.
'Im' means 'if', 'koach' means 'strength', 'avanim' means 'stones', 'kochi' means 'my strength', the second 'im' again means 'if', 'b'shari' means 'my flesh', and 'nachush' means 'is humbled' or 'is cast down'.
[JOB.6.13] Is there no help for me, and my hope is cast away from me? [§]
haim ein ezrati bi ve tushi-yah nidcha mimmmeni.
'haim' means 'is there', 'ein' means 'there is not', 'ezrati' means 'my help', 'bi' means 'in me', 've' means 'and', 'tushi-yah' means 'my hope', 'nidcha' means 'is cast away', 'mimmmeni' means 'from me'.
[JOB.6.14] Kindness will depart from his evil, and fear of the Almighty will abandon. [§]
Lammash mer'ehhu chasad ve-yirat Shaddai ya'azov.
'Lammash' means 'to the one who brings' or 'for the sake of the', 'mer'ehhu' means 'from his evil', 'chasad' means 'kindness' or 'lovingkindness', 've' means 'and', 'yirat' means 'fear of', 'Shaddai' is a divine name translated literally as 'the Almighty', 'ya'azov' means 'will depart' or 'will abandon'.
[JOB.6.15] My brothers have turned like a river, as streams flow through a channel. [§]
Achai bagdu kemo nachal ka'afik nehalim ya'avoru.
'Achai' means 'my brother' (literally 'my brother'). 'Bagdu' means 'they have turned' or 'they have gone astray'. 'Kemo' means 'like' or 'as'. 'Nachal' means 'river'. 'Ka'afik' means 'like a channel' (the word 'afik' means 'channel' or 'streambed'). 'Nehalim' means 'streams' or 'rivers' (plural). 'Ya'avoru' means 'they will pass' or 'they will flow across'. The verse uses a simile comparing people who have turned away to a river and the flow of streams through a channel.
[JOB.6.16] The bald ones, from my baldness, upon them will be covered with snow. [§]
Ha-kodrim mini-karach aleimo yit'allem shaleg.
'Ha-kodrim' means 'the bald ones' (קֹדֵר = bald, with the definite article). 'Mini-karach' is a construct phrase meaning 'from my baldness' (mini = from me, karach = bald). 'Aleimo' means 'upon them' (alei = upon, -mo = them). 'Yit'allem' means 'will be covered' (from the root aleim, to hide, to cover). 'Shaleg' means 'snow'.
[JOB.6.17] At the time they cut, they will be cut; in his wrath they will be cast down from their place. [§]
Be'et yezorvu nitsmatu bechumo nid'aku mimkomam.
'Be'et' means 'at the time', 'yezorvu' is a future 3rd plural form of the verb 'to cut', so 'they will cut', 'nitsmatu' is the Niphal (passive) form meaning 'they will be cut' or 'they will be broken', 'bechumo' means 'in his wrath', 'nid'aku' is a verb meaning 'they will be cast down' or 'they will be humbled', and 'mimkomam' means 'from their place' or 'away from where they stand'.
[JOB.6.18] Their paths shall be confounded; they will go up into the void and be lost. [§]
Yilapetu arechot darkam yaalu batohu veyovedu.
'Yilapetu' means 'they shall be confounded', 'arechot' means 'paths' or 'roads', 'darkam' means 'their ways', 'yaalu' means 'they will go up' or 'ascend', 'batohu' means 'into the void' (tohu meaning emptiness or chaos), 'veyo'vedu' means 'and they will be lost'.
[JOB.6.19] Look at the desolate roads, the wandering ways, hope for them. [§]
Hibbutu archot temaa halichot sheva kivu-lamo.
'Hibbutu' means 'look!' (imperative plural), 'archot' means 'roads' or 'paths', 'temaa' means 'desolate' or 'deserted', 'halichot' means 'travels' or 'ways', 'sheva' means 'oath' or 'promise' (here understood as a figurative reference to a pledged journey), 'kivu' means 'hope!' or 'wait!' (imperative plural), and 'limo' means 'for them'.
[JOB.6.20] Be ashamed, for he trusted; they came to her and they dug. [§]
boshu ki-batach ba'u adeha veyechparu.
'boshu' means 'be ashamed' (imperative plural), 'ki' means 'because' or 'for', 'batach' means 'he trusted', 'ba'u' means 'they came', 'adeha' means 'to her', 'veyechparu' means 'and they dug'.
[JOB.6.21] Because now you were not seeing the wall and you were afraid. [§]
ki atah hayitem lo tiru chatat vatirau.
'ki' means 'because', 'atah' means 'now', 'hayitem' means 'you were', 'lo' means 'not', 'tiru' means 'you will see', 'chatat' means 'wall', 'vatirau' means 'and you were afraid'.
[JOB.6.22] Thus I said, ‘Give to me, and with your strength plot against me.’ [§]
Hachi amarati, havu li, u mikochchem shichdu baadi.
'Hachi' means 'Thus' or 'Surely', 'amarati' means 'I said', 'havu' means 'give (imperative plural)', 'li' means 'to me', 'u' means 'and', 'mikochchem' means 'by your strength', 'shichdu' means 'you plot' (imperative plural), 'baadi' means 'against me' or 'for me' depending on context.
[JOB.6.23] And rescue me from the hand of the enemy, and from the hand of the wicked deliver me. [§]
U-malletuni mi-yad tzar u-mi-yad aritzim ti-paduni.
'U' means 'and', 'malletuni' means 'rescue me', 'mi-yad' means 'from the hand of', 'tzar' means 'enemy', 'u' again means 'and', 'mi-yad' again means 'from the hand of', 'aritzim' means 'the wicked' (plural), 'ti-paduni' means 'you will redeem/deliver me'.
[JOB.6.24] Teach me, and I will be silent; and what I have sinned, understand it for me. [§]
Horuni va'ani acharish u-ma shagiti havinu li.
'Horuni' means 'Teach me', 'va'ani' means 'and I', 'acharish' means 'will be silent', 'u-ma' means 'and what', 'shagiti' means 'I have erred' or 'I have sinned', 'havinu' means 'understand' (imperative plural), 'li' means 'to me' or 'for me'.
[JOB.6.25] How have the words of the upright been despised, and what is the rebuke from you? [§]
ma nimeretsu imrei yosher u ma yochiach hocheach mikem.
'ma' means 'how' or 'what', 'nimeretsu' means 'have been despised', 'imrei' means 'words of', 'yosher' means 'uprightness' or 'the upright', 'u' means 'and', 'ma' again means 'what', 'yochiach' means 'will be a proof' or idiomatically 'what is', 'hocheach' means 'rebuke' (one who rebukes), 'mikem' means 'from you' or 'among you'.
[JOB.6.26] Behold the words you will think, and for the spirit the sayings of folly. [§]
hallehokhach milim tahshovu uleruach imrei noash.
'hallehokhach' means 'behold' or 'listen', 'milim' means 'words', 'tahshovu' means 'you will think', 'uleruach' means 'and for the spirit', 'imrei' means 'the sayings of', 'noash' means 'folly' or 'foolishness'.
[JOB.6.27] Even upon an orphan you will strike, and you will crush upon your companions. [§]
Af al yatom tappilu ve tichru al reiyachem.
'Af' means 'even' or 'also', 'al' means 'upon' or 'against', 'yatom' means 'orphan', 'tappilu' is a verb from the root פ-ל-ל meaning 'you will strike' or 'you will afflict', 've' means 'and', 'tichru' is a verb from the root כּ-ר-ו meaning 'you will cut' or 'you will crush', 'al' again means 'upon', and 'reiyachem' means 'your companions' or 'your neighbors'.
[JOB.6.28] Now turn your faces toward me, and upon your faces, if I should tell a lie. [§]
ve'atah ho'ilu p'nu bi ve'al-p'nei khem im akhazev.
've' means 'and', 'atah' means 'now', 'ho'ilu' is the masculine plural imperative of 'to turn', meaning 'turn', 'p'nu' means 'faces', 'bi' means 'to me', so 'p'nu bi' is 'turn your faces toward me', 've'al' means 'and upon', 'p'nei' means 'faces', 'khem' means 'your (plural)', together 've'al-p'nei khem' is 'and upon your faces', 'im' means 'if', 'akhazev' is a form of the verb 'to lie' meaning 'I shall lie' or 'I would tell a falsehood'.
[JOB.6.29] Please return; do not be unjust, and return again my righteousness in it. [§]
Shuvu na al tehi avlah ve-shuvi od tzidki bah.
'Shuvu' means 'return', 'na' is a polite particle meaning 'please'. 'Al' means 'do not'. 'Tehi' means 'be' (second person feminine singular). 'Avlah' means 'injustice' or 'unfairness'. 'Ve' is the conjunction 'and'. 'Shuvi' means 'return' (imperative, second person feminine singular). 'Od' means 'again' or 'still'. 'Tzidki' means 'my righteousness' (possessive form of 'tzidk', righteousness). 'Bah' means 'in it' (feminine singular).
[JOB.6.30] There is folly in my tongue; if my wisdom does not understand the matters. [§]
Hayesh bilshoni avla im chichi lo yavin havot.
'Hayesh' means 'there is', 'bilshoni' means 'in my tongue', 'avla' means 'vanity' or 'folly', 'im' means 'if', 'chichi' means 'my wisdom' (literally 'my skill'), 'lo' means 'not', 'yavin' means 'understands', 'havot' means 'the matters' or 'the things'.
JOB.7
[JOB.7.1] Is not the host for a man on the earth, and his years are like the days of a hired worker? [§]
halo tzava le'enosh al eretz vechimay sakhir yamav.
'halo' means 'Is not', 'tzava' means 'host' or 'army', 'le'enosh' means 'for a man', 'al eretz' means 'on the earth', 'vechimay' means 'as the days of', 'sakhir' means 'a hired worker', 'yamav' means 'his years'.
[JOB.7.2] Like a servant who longs for shade, and as a hired man hopes for his reward. [§]
ke'evod yishaf tzel u'kesachir yekaveh pa'ulo.
'ke'evod' means 'as a servant', 'yishaf' means 'will sigh' or 'will long for', 'tzel' means 'shadow' (understood as shade), 'u' means 'and', 'kesachir' means 'as a hired man', 'yekaveh' means 'will hope' or 'will trust', 'pa'ulo' means 'his work' or 'his reward'.
[JOB.7.3] Thus I have inherited for myself vain moons, and nights of toil from it to me. [§]
Ken hanachalti li yarchei-shav ve'leilot amal minnu-li.
'Ken' means 'thus' or 'so', 'hanachalti' means 'I have inherited', 'li' means 'to me' or 'for me', 'yarchei' means 'moons' (plural of 'yarekh'), 'shav' means 'false' or 'vain', 've'leilot' means 'and nights', 'amal' means 'labour' or 'toil', 'minnu' means 'from it', 'li' again means 'to me' or 'for me'.
[JOB.7.4] If I have lain down and said, 'When shall I rise, and what is the measure of evening?' and I was satisfied, wandering until a breath. [§]
Im shakavti ve'amarti matai akum u-middad arev ve-shavti nedudim adei nashef.
'Im' means 'if', 'shakavti' means 'I have lain' or 'I lay down', 've'amarti' means 'and I said', 'matai' means 'when' or 'when will', 'akum' means 'I will rise', 'u-middad' means 'and the measure', 'arev' means 'of evening', 've-shavti' means 'and I was satisfied', 'nedudim' means 'wanderers' or 'the wandering', 'adei' means 'until', 'nashef' means 'breath' or 'a sigh'.
[JOB.7.5] My flesh was clothed in rags, and I turned to dust; my skin was loosened and I grew weary. [§]
Lavas be'sari rima vegayish afar ori raga vayima'es.
'Lavas' means 'clothed' (past tense verb). 'be'sari' means 'my flesh'. 'rima' means 'rags' (plural). 'vegayish' means 'and I become' or 'and turn'. 'afar' means 'dust'. 'ori' means 'my skin'. 'raga' means 'was loosened' or 'was broken'. 'vayima'es' means 'and I grew weary' or 'became despondent'.
[JOB.7.6] My days have become light from my killing, and they have ended in no hope. [§]
Yamai kalu mini-areg vayichlu be'efes tikvah.
'Yamai' means 'my days', 'kalu' means 'have become light', 'mini-areg' means 'from my killing', 'vayichlu' means 'and they have ended' or 'they have been consumed', 'be'efes' means 'in nothing' or 'in zero', 'tikvah' means 'hope'.
[JOB.7.7] Remember that the breath of my life will not return; my eyes will not see good. [§]
Zekhor ki ruach chayay lo tashuv eini lir'ot tov.
'Zekhor' means 'remember', 'ki' means 'that' or 'for', 'ruach' means 'spirit' or 'breath', 'chayay' means 'my life', 'lo' means 'not', 'tashuv' means 'return' or 'come back', 'eini' means 'my eyes', 'lir'ot' means 'to see', 'tov' means 'good'.
[JOB.7.8] Not you will turn away from me, the eye that sees me; your eyes are in me, and I am not. [§]
Lo teshureni ein ro'i einekha bi ve'eineni.
'Lo' means 'not', 'teshureni' means 'you will turn away from me', 'ein' means 'eye', 'ro'i' means 'my sight' or 'that sees me', 'einekha' means 'your eyes', 'bi' means 'in me', 've' means 'and', 'eineni' means 'I am not' or 'there is no me'.
[JOB.7.9] The cloud has ended and went; thus he who descends to Sheol will not ascend. [§]
Kalah anan vayeilach ken yored sheol lo yaaleh.
'Kalah' means 'was finished' or 'has ended', 'anan' means 'cloud', 'vayeilach' means 'and went' or 'and walked', 'ken' means 'thus' or 'so', 'yored' means 'goes down' or 'descends', 'sheol' means 'the netherworld' or 'the realm of the dead', 'lo' means 'not', 'yaaleh' means 'will rise' or 'will ascend'.
[JOB.7.10] He will not return again to his house, and his place will not recognize him again. [§]
Lo-yashuv od leveito ve-lo yakirenu od mekomo.
'Lo' means 'not', 'yashuv' means 'will return', 'od' means 'again', 'le' is the preposition 'to', 'veito' means 'his house', 've' is the conjunction 'and', 'lo' means 'not', 'yakirenu' means 'will recognize him', 'od' means 'again', 'mekomo' means 'his place'.
[JOB.7.11] Even I will not be silent; my mouth will speak in my distress, my spirit will rejoice in the bitterness of my soul. [§]
gam-ani lo echesach pi adabrah b'tzar ruchi ashicha b'mar nafshi.
'gam-ani' means 'also I' or 'even I', 'lo' means 'not', 'echesach' means 'I will be silent' (negated here, so 'I will not be silent'), 'pi' means 'my mouth', 'adabrah' means 'I will speak', 'b'tzar' means 'in distress', 'ruchi' means 'my spirit', 'ashicha' means 'I will rejoice', 'b'mar' means 'in bitterness', 'nafshi' means 'my soul'.
[JOB.7.12] I am the sea; if you set a sea monster, for you set a guard upon me. [§]
Hayam-ani im tannin ki tasis alai mishmar.
'Hayam' means 'the sea', 'ani' means 'I', together 'Hayam-ani' means 'I am the sea'. 'im' means 'if', 'tannin' means 'sea monster' (or crocodile). 'ki' means 'because' or 'for', 'tasis' is the verb 'you set' (masc. sing.). 'alai' means 'upon me', and 'mishmar' means 'a guard' or 'watch'.
[JOB.7.13] For I said, Comfort me, my bride; let my couch be lifted up. [§]
Ki amar'ti tenachameni ars'i yissa betsich mishkavi.
'Ki' means 'for', 'amar'ti' means 'I said', 'tenachameni' means 'comfort me', 'ars'i' means 'my bride', 'yissa' means 'let (it) lift' or 'he will lift', 'betsich' means 'in a couch' or 'with a couch', 'mishkavi' means 'my bed' or 'my couch'.
[JOB.7.14] And I was cut in dreams, and from visions you have tested me. [§]
vechitatani bachalomot u-mechezionot tevatanI.
've' means 'and', 'chitatani' means 'cut me' or 'I was cut', 'bachalomot' means 'in dreams', 'u' means 'and', 'me' is a preposition meaning 'from', 'chezionot' means 'visions', 'tevatanI' means 'you have tested me' or 'you have tried me'.
[JOB.7.15] And she chose a bitter affliction for my soul, death from my bones. [§]
Va'tivchar machaneq nafshi mavet me'atzmotai.
'Va'tivchar' means 'and she chose' (vav-consecutive + past verb of choose, feminine). 'Machaneq' means 'a bitter affliction' or 'bitterness'. 'Nafshi' means 'my soul' (first person singular possessive). 'Mavet' means 'death'. 'Me'atzmotai' means 'from my bones' (preposition 'from' + 'bones' + first person singular possessive suffix).
[JOB.7.16] I have become weary; I will not live forever; I have ceased from myself, because my days are vanity. [§]
Maasti lo leolam achyeh chadal mimeni ki hevel yamai.
'Maasti' means 'I have become weary or disgusted', 'lo leolam' means 'not forever', 'achyeh' means 'I will live', 'chadal' means 'has ceased', 'mimeni' means 'from me', 'ki' means 'because', 'hevel' means 'vanity, futility', 'yamai' means 'my days'.
[JOB.7.17] What is a man that you will make great, and that you will set upon him your heart. [§]
mah enosh ki tagdellenu ve-ki tashit elav libbecha.
'mah' means 'what', 'enosh' means 'man' or 'human', 'ki' means 'that' or 'if', 'tagdellenu' means 'you will make great' (future second singular of 'gadel'), 've-ki' means 'and that/if', 'tashit' means 'you will set' (future second singular of 'shat'), 'elav' means 'upon him', 'libbecha' means 'your heart' (literally 'your heart').
[JOB.7.18] And you appointed him for the young, for the meek, you will examine him. [§]
Vatipkedennoo livkarem lirgaim tivchanennu.
'Vatipkedennoo' means 'and you appointed him' (vav = and, ti- = you (masc.), pked = appoint, -enu = him). 'Livkarem' means 'for the young' (li- = for, vakar = young, -im plural). 'Lirgaim' means 'for the meek/weak' (li- = for, rga = trembling/weak, -im plural). 'Tivchanennu' means 'you will examine him' (ti- = you (future), vchan = examine/test, -enu = him). The subject implied in the verbs is the divine name YHVH, i.e., God.
[JOB.7.19] How you will not despise me, you will not rebuke me, until I am fully satisfied and pure. [§]
Kamma lo-tishe mimeni lo-tarpieni ad-bil'i ruki.
'Kamma' means 'how' or 'how much'. 'Lo' means 'not'. 'Tishe' is the verb 'you will despise' (root shachah). 'Mimeni' means 'from me' or 'against me'. 'Tarpieni' is 'you will rebuke me' (root rapha). 'Ad' means 'until'. 'Bil'i' is a form of the verb 'to swallow' or 'to be satisfied', here understood idiomatically as 'until I am fully satisfied/complete'. 'Ruki' comes from the root 'rakeh' meaning 'straight' or 'pure', so 'my purity' or 'my straightness'.
[JOB.7.20] I have sinned, what shall I do to you, keeper of humanity, why have you placed me for a meeting to you, and I will become a burden upon me. [§]
Chatati ma ef'al lakh notzer ha'adam lama samtani le'mifga' lakh va'ehye alai le'massa.
'Chatati' means 'I have sinned', 'ma' means 'what', 'ef'al' means 'shall I do', 'lakh' means 'to you' (female singular), 'notzer' means 'keeper' or 'guardian', 'ha'adam' means 'the human' or 'mankind', 'lama' means 'why', 'samtani' means 'you have placed me', 'le'mifga'' means 'for an encounter' or 'for a meeting', 'lakh' again means 'to you', 'va'ehye' means 'and I will become', 'alai' means 'upon me' or 'on me', 'le'massa' means 'as a burden'.
[JOB.7.21] And what? You will not bear my sin and you will carry over my guilt, for now I will lie in the dust, and you have humbled me and I am no more. [§]
u-meh lo tisa pshi ve-taavir et avoni ki ata leafar eshkav ve-shichartani ve-eineni
'u-meh' means 'and what', 'lo' means 'not', 'tisa' means 'you will bear', 'pshi' means 'my sin', 've-taavir' means 'and you will carry over', 'et' is a grammatical marker with no translation, 'avoni' means 'my guilt', 'ki' means 'for', 'ata' means 'now', 'leafar' means 'in dust', 'eshkav' means 'I will lie down', 've-shichartani' means 'and you have humbled me', 've-eineni' means 'and I am not'
JOB.8
[JOB.8.1] And Bildad the Shuhite answered and said. [§]
vaya'an Bildad hashuchi vayomar
'vaya'an' means 'and answered', 'Bildad' is a proper name, 'hashuchi' means 'the Shuhite' (a descriptor of origin), 'vayomar' means 'and he said'.
[JOB.8.2] Until now you will speak these, and the great spirit [is] the words of your mouth. [§]
ad-an temallel-elleh ve-ruach kabbir imrei-picha.
'ad-an' means 'until now' or 'to this point'; 'temallel-elleh' means 'you will speak/praise these'; 've-ruach' means 'and spirit'; 'kabbir' means 'great' or 'mighty'; 'imrei-picha' means 'the words of your mouth'.
[JOB.8.3] God perverts judgment, and even the Almighty perverts righteousness. [§]
Hael yeavet mishpat ve'im Shaddai yeavet tzedek.
'Hael' means 'the God' (the definite article + El). 'yeavet' means 'distorts' or 'perverts'. 'mishpat' means 'judgment' or 'justice'. 've'im' means 'and even' or 'and if'. 'Shaddai' is a name of God often rendered as 'Almighty'. 'tzedek' means 'righteousness' or 'justice'.
[JOB.8.4] If your children have sinned against Yahveh, and Yahveh will send them by the hand of their transgression. [§]
Im-bane-kha kha-t'oo lo vay-shal-le-hem be-yad pi-sha-am.
'Im' means 'if', 'bane-kha' means 'your children', 'kha-t'oo' means 'have sinned', 'lo' means 'against him' referring to Yahveh, 'vay-shal-le-hem' means 'and (he) will send them', 'be-yad' means 'by the hand', 'pi-sha-am' means 'of their transgression'.
[JOB.8.5] If you will turn to God and to the Almighty you will plead. [§]
Im attah teshacher el-El ve'el Shaddai titchanan.
'Im' means 'if', 'atah' means 'you', 'teshacher' means 'you will turn (to)', 'el' means 'to' or 'toward', 'El' means 'God', 've'' means 'and', 'Shaddai' means 'the Almighty', 'titchanan' means 'you will plead' or 'you will pray'.
[JOB.8.6] If you are pure and upright, for now He will awaken against you and will repay the reward of your righteousness. [§]
Im zak ve-yashar attah ki-atah ya'ir alekha ve-shillam nevat tzedkecha.
'Im' means 'if', 'zak' means 'pure', 've-yashar' means 'and upright', 'attah' means 'you are', 'ki-atah' means 'for now' (ki = because/for, atah = now), 'ya'ir' means 'will awaken', 'alekha' means 'upon you', 've-shillam' means 'and will repay', 'nevat' means 'reward', 'tzedkecha' means 'your righteousness'.
[JOB.8.7] And your beginning will be small, and your end will be very great. [§]
ve-hayah reshitkha mitz'ar ve-acharitkha yisgeh meod.
ve-hayah means 'and it will be', reshitkha means 'your beginning', mitz'ar means 'small', ve-acharitkha means 'and your end', yisgeh means 'will be extensive' or 'great', meod means 'very'.
[JOB.8.8] For please ask a first generation and a researcher to investigate their fathers. [§]
ki sha'al na le-dor rishon ve-chonen le-cheker avotam.
'ki' means 'for', 'sha'al' means 'ask', 'na' means 'please', 'le-dor' means 'to a generation', 'rishon' means 'first', 've-chonen' means 'and a researcher' (from the root meaning 'to prepare or establish'), 'le-cheker' means 'to investigate', 'avotam' means 'their fathers'.
[JOB.8.9] Because tomorrow we are and not known, because the shadow of our days is upon the earth. [§]
ki temol anachnu velo neda ki tzel yameinu alei-aretz.
'ki' means 'because', 'temol' means 'tomorrow', 'anachnu' means 'we', 'velo' means 'and not', 'neda' means 'to be known' (here rendered as 'known'), 'ki' again means 'because', 'tzel' means 'shadow', 'yameinu' means 'our days', 'alei-aretz' means 'upon the earth'.
[JOB.8.10] Surely they will fear you, they will say to you, and from their heart they will bring forth words. [§]
halo hem yorukha yomarU lakh u mi'levam yotzi'u milim.
'halo' means 'surely not' or 'is it not', 'hem' means 'they', 'yorukha' means 'they will fear you', 'yomarU' means 'they will say', 'lakh' means 'to you', 'u' means 'and', 'mi'levam' means 'from their heart', 'yotzi'u' means 'they will bring forth', 'milim' means 'words'.
[JOB.8.11] He will be proud, without water; he will stumble his brother, without water. [§]
Hayig'eh-gome belo bitsa yisgeh-achu beli-mayim.
'Hayig'eh' comes from the root *ga'ah* meaning 'to be proud' and is the verb form 'he will be proud'. 'Gome' is understood here as a noun meaning 'pride' or 'exaltation'. 'Belo' is the negating preposition 'without'. 'Bitsa' is taken as a noun meaning 'water' (a poetic or dialectal form of *mayim*). 'Yisgeh' is the verb from the root *sagah* meaning 'to stumble' or 'to slip'. 'Achu' is a form of the noun *ach* meaning 'brother', here used poetically to refer to a close companion. 'Beli' is another negating preposition 'without', and 'mayim' is the ordinary word for 'water'.
[JOB.8.12] Yet with his father he will not be cut off, and before all grass he will dry up. [§]
Odenno be'ibo lo yikkatef ve'lipnei kol chatzir yivashe.
'Odenno' means 'still' or 'yet', 'be'ibo' means 'with his father', 'lo' means 'not', 'yikkatef' means 'will be cut off', 've' means 'and', 'lipnei' means 'before', 'kol' means 'all', 'chatzir' means 'grass', 'yivashe' means 'will dry up'.
[JOB.8.13] Thus the ways of all who forget God, and hope of Chaneph is lost. [§]
Ken archot kol shokhei El ve-tikvat chaneph to'aved.
'Ken' means 'thus' or 'so'. 'Archot' (literally 'paths' or 'ways') is the plural of 'path'. 'Kol' means 'all'. 'Shokhei' is the construct form of the verb 'shakach', meaning 'to forget', so 'shokhei' means 'those who forget'. 'El' is the name of God and is translated as 'God'. 'Ve' is the conjunction 'and'. 'Tikvat' is the noun 'hope' in the construct state, so 'hope of'. 'Chaneph' is a proper name (or a non‑divine term) and is left as is. 'To'aved' means 'is lost' or 'will be lost'.
[JOB.8.14] Who will bend his foot and the house of Akavish his trust. [§]
Asher-yaket kislo uveit achavish mivtacho.
'Asher' means 'who' or 'that', 'yaket' is a verb meaning 'will bend' or 'will stoop', 'kislo' means 'his foot' (kis = foot, lo = his), 'uveit' means 'and [the] house' (ve = and, beit = house), 'achavish' is a proper name (Akavish), 'mivtacho' means 'his/its security' or 'its trust' (mivtach = security, o = his/its).
[JOB.8.15] He will lean upon his house and will not stand, will hold onto it and will not arise. [§]
yishan al beito ve lo yaamod yahazik bo ve lo yakum.
'yishan' means 'will lean', 'al' means 'upon', 'beito' means 'his house', 've' means 'and', 'lo' means 'not', 'yaamod' means 'will stand', 'yahazik' means 'will hold onto', 'bo' means 'it', 've' means 'and', 'lo' means 'not', 'yakum' means 'will arise'.
[JOB.8.16] It is pleasant before the sun, and on his garden its brightness will go out. [§]
ratov hu lifnei-shemesh ve'al gannato yonketo tetse.
'ratov' means 'good' or 'pleasant', 'hu' means 'it' or 'he', 'lifnei' means 'before' or 'in front of', 'shemesh' means 'the sun', 've'al' means 'and upon', 'gannato' means 'his garden', 'yonketo' is from the root 'nek' meaning 'to shine' and here conveys 'its shining' or 'its brightness', 'tetse' means 'will go out' or 'will emerge'.
[JOB.8.17] Upon the stone its roots will be shaken, a house of stones will collapse. [§]
Al-gal sharashav yesubbachu beit avanim yechezeh.
'Al' means 'on' or 'upon', 'gal' means 'stone' or 'rock'; 'sharashav' means 'its roots'; 'yesubbachu' means 'they will be shaken'; 'beit' means 'house' or 'building'; 'avanim' means 'stones' (plural of 'stone'); 'yechezeh' means 'it will fall' or 'it will collapse'.
[JOB.8.18] If he will swallow him from his place and his falsehood is in him, you have not seen. [§]
Im yeballelenu mimmekomo vekiches bo lo reiticha.
'Im' means 'if', 'yeballelenu' means 'he will swallow him' (the verb "balal" = swallow, with third‑person singular future prefix "ye-" and object suffix "-enu"), 'mimmekomo' means 'from his place' ("mi-" = from, "mekom" = place, "-o" = his), 've' means 'and', 'kiches' means 'falsehood' or 'lie' (from the root "kash" = to deny), 'bo' means 'in it' or 'in him' (preposition "b-" + pronoun "-o"), 'lo' means 'not', 'reiticha' means 'you have seen' (verb "ra'ah" = see, with second‑person masculine singular perfect suffix "-cha").
[JOB.8.19] Behold, he delights in his way, and from dust another shall sprout. [§]
hen hu mesos darcho umeafar achar yitzmachu.
'hen' means 'behold', 'hu' means 'he', 'mesos' means 'delights' or 'rejoices', 'darcho' means 'his way', 'umeafar' means 'and from dust', 'acher' means 'another', 'yitzmachu' means 'shall sprout'.
[JOB.8.20] Behold God does not despise the perfect, and does not hold [them] in the hand of the wicked. [§]
hen El lo yimmass tam ve lo yachazik be-yad mereim.
'hen' means 'behold', 'El' means 'God', 'lo' means 'not', 'yimmass' means 'will despise' or 'reject', 'tam' means 'the perfect' or 'blameless one', 've' is the conjunction 'and', 'lo' again means 'not', 'yachazik' means 'will hold' or 'will seize', 'be-yad' means 'in the hand of', 'mereim' means 'the wicked' or 'evil ones'.
[JOB.8.21] May my mouth be filled with laughter, and my lips with singing. [§]
ad yimaleh sechok pich u'sfatay teruah
'ad' means 'until' or 'when', 'yimaleh' means 'will fill', 'sechok' means 'laughter', 'pich' means 'my mouth', 'u' means 'and', 'sfatay' means 'my lips', 'teruah' means 'shouting' or 'singing' of joy.
[JOB.8.22] Those who hate you will wear shame, and the tent of the wicked is not. [§]
son'ekha yilbeshu boshet ve'ohél r'sha'im einenu.
'son'ekha' means 'those who hate you', 'yilbeshu' means 'they will put on' or 'they will wear', 'boshet' means 'shame', 've'ohél' means 'and the tent', 'r'sha'im' means 'of the wicked', 'einenu' means 'it is not' or 'there is no'.
JOB.9
[JOB.9.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.9.2] Truly I know that indeed, and what will make a person right with God. [§]
Amenam yadati ki-ken u-mah yitzdak enosh im el.
'Amenam' means 'truly' or 'indeed', 'yadati' means 'I know', 'ki-ken' means 'that indeed', 'u-mah' means 'and what', 'yitzdak' means 'will be justified' or 'will be made right', 'enosh' means 'person' or 'human being', 'im' means 'with', 'el' means 'God'.
[JOB.9.3] If he wishes to contend with him, he will not answer him even one out of a thousand. [§]
Im-yachpetz la-riv immo lo ya'anenno achat mini-aleph.
'Im' means 'if', 'yachpetz' means 'he desires' or 'he wishes', 'la-riv' means 'to contend' or 'to quarrel', 'immo' means 'with him', 'lo' means 'not', 'ya'anenno' means 'he will answer him', 'achat' means 'one', 'mini-aleph' means 'of a thousand' or 'one out of a thousand'.
[JOB.9.4] A wise heart and a strong strength; who has hardened toward him, and he will repay. [§]
Chacham levav ve'amitz koach mi-hikshah elav vayishlam.
'Chacham' means 'wise', 'levav' means 'heart', 've' is the conjunction 'and', 'amitz' (from 'amitz') means 'strong', 'koach' means 'strength', 'mi' means 'who', 'hikshah' (from 'kashah') means 'has hardened', 'elav' means 'to him', 'vayishlam' (from 'shalem') means 'and he (will) repay/bring to completion'.
[JOB.9.5] the one who makes the mountains and they did not know that he turned them in his anger. [§]
ha ma'ttik ha rim ve lo ya da'u asher ha fakam be apo.
'ha' is the definite article 'the'. 'ma'ttik' is a participle meaning 'making' (from the root meaning 'to make bitter'). 'ha rim' means 'the mountains'. 've' means 'and'. 'lo' means 'not'. 'ya da'u' means 'they knew' (past tense). 'asher' means 'that' or 'who'. 'ha fakam' means 'he turned'. 'be' is the preposition 'in'. 'apo' means 'his anger'.
[JOB.9.6] The one who shakes the earth from its place and its pillars shall be shattered. [§]
Ha-margiz eretz mim-makomah ve-amudoteyha yitpaltzun.
'Ha-margiz' means 'the one who shakes', 'eretz' means 'earth' or 'land', 'mim-makomah' means 'from its place', 've-amudoteyha' means 'and its pillars', 'yitpaltzun' is a verb meaning 'they shall be broken' or 'shall be shattered'.
[JOB.9.7] The one who says to the stubble, 'it shall not rise,' and before the stars he will seal. [§]
haomer lacheres velo yizrach uvead kokhavim yahtom.
'haomer' means 'the one who says', 'lacheres' means 'to the stubble', 'velo' means 'and it shall not', 'yizrach' means 'rise', 'uvead' means 'and before', 'kokhavim' means 'the stars', 'yahtom' means 'he will seal'.
[JOB.9.8] He who lifts the heavens alone and walks upon the depths of the sea. [§]
Note shamaim levado v'dorek al bamotei yam.
'Note' means 'who lifts' or 'lifting', 'shamaim' means 'heavens', 'levado' means 'by himself' or 'alone', 'v'dorek' means 'and who walks', 'al' means 'upon' or 'on', 'bamotei' means 'the depths of', 'yam' means 'the sea'.
[JOB.9.9] Maker of a fool and folly and the chambers of the South. [§]
Oseh-ash kesil ve kimah vechadrei teman.
'Oseh' means 'maker' or 'doer', 'ash' (here) functions as a noun meaning 'fool' or 'stupid person', 'kesil' means 'fool', 've' means 'and', 'kimah' means 'folly' or 'stupidity', another 've' means 'and', 'chadrei' means 'chambers' or 'rooms', and 'teman' means 'the South' (a direction or southern region).
[JOB.9.10] He does great works beyond measure and wonders beyond number. [§]
Oseh gedolot ad ein cheker ve niflaot ad ein mispar.
'Oseh' means 'He does' or 'making', 'gedolot' means 'great [deeds/works]', 'ad ein' means 'until there is no', 'cheker' means 'measure', 've' means 'and', 'niflaot' means 'wonders', 'mispar' means 'count' or 'number'.
[JOB.9.11] Behold, he will pass over me and I will not see, and he will be gracious and I will not understand him. [§]
Hen ya'avor alai velo ereh veyachalof velo-avin lo.
'Hen' means 'Behold', 'ya'avor' means 'he will pass', 'alai' means 'over me', 'velo' means 'and not', 'ereh' means 'I will see', 'veyachalof' means 'and he will be gracious', 'velo-avin' means 'and I will not understand', 'lo' means 'him'.
[JOB.9.12] Behold, who will restore him? Who will say to him, 'What will you do?' [§]
Hen yachtoph mi yeshivennu mi-yoamar elav mah-taaseh.
'Hen' means 'Behold', 'yachtoph' comes from the root meaning 'will restore' or 'will turn back', 'mi' means 'who', 'yeshivennu' means 'will bring back' or 'will restore him', 'mi-yoamar' means 'who will say', 'elav' means 'to him', and 'mah-taaseh' means 'what will you do?'.
[JOB.9.13] God will not turn his anger; under him the helpers of the storm are humbled. [§]
Eloah lo yashiv apo tachto shachachu ozrei rahav.
'Eloah' means 'God' (the singular divine name, rendered as 'God' per the given convention). 'lo' means 'not'. 'yashiv' means 'will turn back' or 'will return'. 'apo' means 'his anger' (apo = his anger). 'tachto' means 'under him' (tacht + o, a construct meaning 'under his'). 'shachachu' is a verb meaning 'they are humbled' or 'they have been humbled'. 'ozrei' means 'helpers of' (plural construct). 'rahav' means 'storm' or 'tempest' (a violent force). The verse therefore speaks of God's steadfast anger and the humbled state of the storm's helpers under Him.
[JOB.9.14] Even though I will answer him, I will choose my words with him. [§]
Af ki anochi e'enenno evcharah devarai immo.
'Af' means 'even' or 'though', 'ki' means 'that' or 'if', 'anochi' means 'I', 'e'enenno' means 'I will answer him', 'evcharah' means 'I will choose', 'devarai' means 'my words', 'immo' means 'with him'.
[JOB.9.15] If I have been righteous, I will not answer my judge; I will plead. [§]
asher im tsadakti lo e'aneh limshofti etchanan
'asher' means 'that' or 'which', 'im' means 'if', 'tsadakti' means 'I have been righteous', 'lo' means 'not', 'e'aneh' means 'I will answer', 'limshofti' means 'to my judge', 'etchanan' means 'I will plead' or 'I will supplicate'.
[JOB.9.16] If I called and he answered me, I will not believe that he will hear my voice. [§]
Im karati vayaaneni lo a'amin ki ya'azin koli.
'Im' means 'if', 'karati' means 'I called', 'vayaaneni' means 'and he answered me', 'lo' means 'not', 'a'amin' means 'I will believe' (negative construction here gives 'I will not believe'), 'ki' means 'because', 'ya'azin' means 'he will hear', 'koli' means 'my voice'.
[JOB.9.17] who in his wrath poured me out and increased my wounds mercilessly. [§]
Asher-b'se'arah yeshufeni vehirbah petzai chinam.
'Asher' means 'who' or 'that'; 'b'se'arah' means 'in his anger' (from the root for wrath); 'yeshufeni' means 'he poured me out' or 'he cast me'; 'vehirbah' means 'and increased' or 'and multiplied'; 'petzai' means 'my wounds' (plural of wound); 'chinam' means 'mercilessly' or 'with cruelty'.
[JOB.9.18] Not he will give me the restoring of my spirit, because he will satisfy me with bitterness. [§]
Lo yitteneni ha-shev ruchi ki yashvi'i mamorim.
'Lo' means 'not', 'yitteneni' means 'he will give me', 'ha-shev' means 'the turning' or 'the restoring', 'ruchi' means 'my spirit', 'ki' means 'because', 'yashvi'i' means 'he will satisfy me', 'mamorim' means 'bitter things' or 'bitterness'.
[JOB.9.19] If by strength I am bold, behold; and if by judgment, who will appoint me. [§]
Im lekoach amitz hineh ve'im lemispat mi yo'ideni.
'Im' means 'if', 'lekoach' means 'by strength', 'amitz' means 'brave' or 'strong', 'hineh' means 'behold' or 'see', 've' means 'and', the second 'im' again means 'if', 'lemispat' means 'by judgment', 'mi' means 'who', 'yo'ideni' means 'will appoint me' (from the root meaning 'to appoint' or 'to designate').
[JOB.9.20] If I am justified, my own mouth condemns me; I am innocent, and He has bound me. [§]
Im-etzdak pi yarshi'eeni tam-ani vayaksheni.
'Im' means 'if', 'etzdak' means 'I am justified' (first‑person singular of *tzadik*), 'pi' means 'my mouth', 'yarshi'eeni' means 'will make me guilty/condemn me' (future third‑person singular of *rasha* with the first‑person singular object suffix), 'tam' means 'blameless' or 'innocent', 'ani' means 'I', and 'vayaksheni' means 'and He bound me' (vav‑conjunction + third‑person singular perfect of *qašaq* 'to bind' with first‑person singular object). The verse is a rhetorical statement about self‑justification leading to self‑condemnation, followed by a claim of innocence and a reference to divine restraint.
[JOB.9.21] I am pure, I do not know my own self; I will waste my life. [§]
tam-ani lo eda nafshi emas chayai.
'tam' means 'complete' or 'pure', 'ani' means 'I', 'lo' means 'not', 'eda' means 'know', 'nafshi' means 'my soul' or 'myself', 'emas' means 'I will be weary' or 'I will waste', 'chayai' means 'my life'.
[JOB.9.22] One, therefore I said, he is perfect and wicked; he destroys. [§]
achat hi al-ken amarti tam ve-rasha hu mekhalle.
'achat' means 'one', 'hi' means 'she' or 'it', 'al-ken' means 'therefore' or 'for this reason', 'amarti' means 'I said', 'tam' means 'perfect' or 'innocent', 've-rasha' means 'and wicked', 'hu' means 'he', 'mekhalle' comes from the root k-l-l meaning 'to finish, to cut off, to destroy', so it means 'he destroys' or 'he brings to an end'.
[JOB.9.23] If a fool dies suddenly, the pure will scoff. [§]
Im shot yamit pitom le-massat nekiyim yilag.
'Im' means 'if', 'shot' (from shot) means 'fool' or 'one who goes astray', 'yamet' means 'will die', 'pitom' means 'suddenly', 'le-massat' means 'to the slaughter' or 'for the massacre', 'nekiyim' means 'the pure ones' (often understood as the righteous), 'yilag' means 'will mock' or 'will scoff'.
[JOB.9.24] The land will be given into the hand of the wicked; the faces of its judges will be covered, if not I shall be who? [§]
Eretz nittnah be yad rashah p'nei shofteyha yeka'sseh im lo efo mi hu.
'Eretz' means 'land' or 'earth', 'nittnah' means 'will be given' (passive future), 'be' means 'by' (in the construct with 'yad'), 'yad' means 'hand', 'rashah' means 'the wicked', 'p'nei' means 'the faces of' or 'before', 'shofteyha' means 'her judges' (her referring to the land), 'yeka'sseh' means 'will cover' or 'will hide', 'im' means 'if', 'lo' means 'not', 'efo' means 'I shall be' (first‑person future of a verb meaning 'to be'), 'mi' means 'who', 'hu' means 'he' or 'it'.
[JOB.9.25] And my days are light from the runner; they fled, they did not see goodness. [§]
Veyamai kalu mini-ratz barchu lo-rau tovah.
'Veyamai' means 'and my days', 'kalu' means 'are light', 'mini-ratz' means 'from the runner' (or 'from the swift one'), 'barchu' means 'they fled', 'lo-rau' means 'did not see', 'tovah' means 'goodness' or 'good'.
[JOB.9.26] They turned with lions a beast like a serpent they cast upon food. [§]
Chalefu im oniot eveh keneshar yatush alei okhel.
'Chalefu' means 'they turned' or 'they changed', 'im' means 'with', 'oniot' means 'lions', 'eveh' means 'a beast' or 'a creature', 'keneshar' means 'like a serpent', 'yatush' means 'they cast' or 'they tossed', 'alei' means 'upon' and 'okhel' means 'food'.
[JOB.9.27] If I say, I will forget my talk, I will forsake my face and be ashamed. [§]
Im amri eshkacha sichi eezvah panai veabliga.
'Im' means 'if', 'amri' means 'I say', 'eshkacha' means 'I will forget', 'sichi' means 'my talk' or 'my conversation', 'eezvah' means 'I will abandon' or 'forsake', 'panai' means 'my face', and 'veabliga' means 'and I will be ashamed' or 'and I will be humbled'.
[JOB.9.28] I have become a stranger, all my sorrows; I know that He will not cleanse me. [§]
Yagorti kol-atzvotai yada'ti ki lo tenaken.
'Yagorti' is the perfect first‑person singular of the root *ga·ra* meaning 'to become a stranger' or 'to be cast out', thus 'I have become a stranger'. 'Kol-atzvotai' combines 'kol' (all) with 'atzvotai' (my sorrows, from *atzav* meaning 'grief' with the first‑person singular possessive suffix), giving 'all my sorrows'. 'Yada'ti' is the perfect first‑person singular of *yada'* meaning 'to know', so 'I know'. 'Ki' is the conjunction 'that' or 'for'. 'Lo' is the negation 'not'. 'Tenaken' is the Hiphil imperfect third‑person masculine singular of *naqa* meaning 'to cleanse' or 'to purify', with the third‑person masculine singular subject understood as 'He' (the God of Israel).
[JOB.9.29] I will be hostile; why this vanity and turmoil. [§]
Anochi ersha lamah-zeh hevel iga.
'Anochi' means 'I', 'ersha' means 'will be wicked or hostile' (from the root rashah), 'lamah' means 'why', 'zeh' means 'this', 'hevel' means 'vanity, futility, vapor', 'iga' means 'confusion or turmoil' (a rare Hebrew term for disorder).
[JOB.9.30] If I have bathed in the water of snow and I have been remembered in the pit of my hand. [§]
Im-hitrachazti bmei shaleg vahazkoti bebor kapa'i.
'Im' means 'if'; 'hitrachazti' is the verb 'I have bathed' (reflexive form of 'to bathe'); 'bmei' means 'in the water of'; 'shaleg' means 'snow' (so together 'in the water of snow' i.e., melted snow); 'va' is the conjunction 'and'; 'hazkoti' is the verb 'I have been remembered' or 'I have been granted favor' (from the root Z-K-H, to merit or remember); 'bebra' (here transliterated as 'bebol') means 'in the pit' or 'in the deep'; 'kapa'i' means 'my palm' (literally 'my hand' in the sense of the inner part of the hand).
[JOB.9.31] Then in the darkness you will soak me, and you will trouble my wages. [§]
Az ba-shachat titb'leni ve-ti'avuni salmoti.
'Az' means 'then'; 'ba-shachat' means 'in the darkness'; 'titb'leni' means 'you will soak me' (from the root *bala* 'to soak'); 've-ti'avuni' means 'and you will trouble me' (from the root *avah* 'to cause trouble, to afflict'); 'salmoti' means 'my wages' (from *salam* 'payment, wages').
[JOB.9.32] For not a man like me will answer him, a prophet together in judgment. [§]
ki lo ish kamoni eenenno nabo yachdav bammishpat
'ki' means 'for' or 'because', 'lo' means 'not', 'ish' means 'man', 'kamoni' means 'like me', 'eenenno' means 'I will answer him', 'nabo' means 'prophet', 'yachdav' means 'together', 'bammishpat' means 'in judgment' or 'in the judgment'.
[JOB.9.33] There is no proof between us; he will set his hand upon both of us. [§]
Lo yeish beineinu mochich yashit yado al shneinu.
'Lo' means 'not', 'yeish' means 'there is', 'beineinu' means 'between us', 'mochich' means 'one who proves' or 'testifier', 'yashit' means 'will set' or 'will place', 'yado' means 'his hand', 'al' means 'upon', 'shneinu' means 'both of us'.
[JOB.9.34] Turn away from me his tribe and his truth; do not cause me to stumble. [§]
Yaser me'alai shivto ve'emato al teva'atanni.
'Yaser' means 'turn away' or 'remove', 'me'alai' means 'from me', 'shivto' means 'his tribe', 've' means 'and', 'emato' means 'his truth' or 'his faithfulness', 'al' is a negative imperative meaning 'do not', 'teva'atanni' means 'cause me to stumble' or 'make me fall'.
[JOB.9.35] I will speak and not fear him, because it is not so, I am with me. [§]
adabreh ve lo irenu ki lo ken anokhi imadi.
'adabreh' means 'I will speak', 've lo' means 'and not', 'irenu' means 'I will not fear (him)', 'ki' means 'because', 'lo ken' means 'not so' or 'it is not thus', 'anokhi' means 'I', 'imadi' means 'with me'.
JOB.10
[JOB.10.1] My soul is poured out in my life; I will abandon my talk and I will speak in the bitterness of my soul. [§]
nakta nafshi bechayi eezveh alay sichi adabrah bemar nafshi.
'nakta' means 'is poured out' or 'is weakened', 'nafshi' means 'my soul', 'bechayi' means 'in my life', 'eezveh' means 'I will abandon' or 'I will cease', 'alay' means 'upon me' or 'against me', 'sichi' means 'my talk' or 'my conversation', 'adabrah' means 'I will speak', 'bemar' means 'in bitterness', 'nafshi' again means 'my soul'. The verse is a poetic expression of the psalmist feeling his soul drained and speaking amid deep bitterness.
[JOB.10.2] I say to God, do not condemn me; tell me about what you contend with me. [§]
omar el Eloah al-tarshieni hodiieni al mah tribeni.
"omar" means "I say", "el" is the preposition "to", "Eloah" is the singular name of God and is translated literally as "God", "al-tarshieni" is the negative imperative "do not condemn me", "hodiieni" means "inform me" or "tell me", "al" means "about", "mah" means "what", and "tribeni" is the verb "you will contend with me".
[JOB.10.3] It is good for you if you oppress, if you become despised, your hand will reach, and you have acted upon the counsel of the wicked. [§]
hatov lecha ki taashok ki timas yigia kappecha ve'al atzat reshaim hofata.
'hatov' means 'good' (the good), 'lecha' means 'to you', 'ki' means 'because' or 'if', 'taashok' means 'you act cruelly' (from the root 'ashak' - to oppress), 'timas' means 'you become despised' or 'you are disgraced', 'yigia' means 'will reach' or 'will come', 'kappecha' means 'your hand' (literally 'your palm'), 've'al' means 'and upon', 'atzat' means 'advice' or 'counsel', 'reshaim' means 'the wicked', 'hofata' means 'you have acted' or 'you have turned'.
[JOB.10.4] The eyes of flesh are yours; if [by] seeing a man you will see. [§]
ha'enei basar lakh im kirot enosh tireh.
'ha'enei' means 'the eyes', 'basar' means 'of flesh', 'lakh' means 'your' (feminine singular), 'im' means 'if', 'kirot' means 'by seeing' or 'when seeing', 'enosh' means 'a man', 'tireh' means 'you will see'.
[JOB.10.5] How many are your days, man? If your years are like a man's days. [§]
Hakhimei enosh yamekha im shenotekha ki-mey gever.
'Hakhimei' means 'how many', 'enosh' means 'man', 'yamekha' means 'your days', 'im' means 'if', 'shenotekha' means 'your years', 'ki' means 'as' or 'like', 'mey' means 'days', 'gever' means 'man'.
[JOB.10.6] Because you will seek my iniquity and you will inquire about my sin. [§]
Ki-tevakesh la'avoni u'lechatati tidrosh.
'Ki' means 'because', 'tevakesh' means 'you will seek', 'la'avoni' means 'my iniquity', 'u'lechatati' means 'and my sin', 'tidrosh' means 'you will inquire' or 'you will demand'.
[JOB.10.7] By your knowledge, because I do not sin, and there is no savior from your hand. [§]
Al da'atekha ki lo ersha ve'ein miyadkha matziz.
'Al' means 'upon' or 'by', 'da'atekha' means 'your knowledge' (da'at = knowledge, -kha = your), 'ki' means 'because' or 'for', 'lo' means 'not', 'ersha' means 'I will do evil' or 'I will sin', 've'ein' means 'and there is not' (ve = and, ein = not, there is), 'miyadkha' means 'from your hand' (mi = from, yadkha = your hand), 'matziz' means 'savior' or 'rescuer'.
[JOB.10.8] Your hand(s) shaped me and made me together round, and you swallowed me. [§]
Yadeikha itz'vuni vay'asu'ni yakhad saviv vatev'ale'eni.
"Yadeikha" means "your hand(s)"; "itz'vuni" derives from the root "atzav" meaning "to make firm, to shape" and here means "shaped me"; "vay'asu'ni" means "and they made me"; "yakhad" means "together"; "saviv" means "around" or "in a circle"; "vatev'ale'eni" comes from the verb "tavla" meaning "to swallow" and translates as "and you swallowed me".
[JOB.10.9] Remember, please, that you have made me as clay, and to dust you will return me. [§]
Zekhar na ki ka-chomer asitana ve el afar teshiveni.
'Zekhar' means 'remember', 'na' means 'please', 'ki' means 'because' or 'for', 'ka-chomer' means 'as clay', 'asitana' means 'you have made me', 've' means 'and', 'el' means 'to', 'afar' means 'dust', 'teshiveni' means 'you will return me'.
[JOB.10.10] Is not milk that will cover me, and like frost you will freeze me. [§]
Halo kehalav tattikheni ve kagvinna takpiyeni.
'Halo' means 'Is not', 'kehalav' means 'like milk', 'tattikheni' means 'you will cover me' (from the idea of surrounding or covering), 've' means 'and', 'kagvinna' means 'like frost', 'takpiyeni' means 'you will freeze me' (from the verb meaning to become cold or hard).
[JOB.10.11] You clothed me with skin and flesh, and covered me with bones and sinews. [§]
or uvasar talbishesheni uvatzaamot vegidim tesokhekheni.
'or' means 'skin', 'uvasar' means 'and flesh', 'talbishesheni' means 'you clothed me', 'uvatzamot' means 'and with bones', 'vegidim' means 'and sinews', 'tesokhekheni' means 'you covered me'.
[JOB.10.12] Life and mercy you have done with me and your command kept my spirit. [§]
Chayyim v'chesed asita imadi u'pkudatka shomra ruhi.
'Chayyim' means 'life', 'v'chesed' means 'and mercy/kindness', 'asita' means 'you have done', 'imadi' means 'with me', 'u'pkudatka' means 'and your command', 'shomra' means 'kept' or 'guarded', 'ruhi' means 'my spirit'.
[JOB.10.13] And these you have hidden in your heart; I know that this is with you. [§]
ve'eleh tzafanta bilvavekha yadati ki zot imakh.
've'eleh' means 'and these', 'tzafanta' means 'you have hidden', 'bilvavekha' means 'in your heart', 'yadati' means 'I know', 'ki' means 'that', 'zot' means 'this', 'imakh' means 'with you'.
[JOB.10.14] If I have sinned and you have kept me, and from my guilt you will not cleanse me. [§]
Im chatati ushmartani ume'avoni lo tenakkeni.
'Im' means 'if', 'chatati' means 'I have sinned', 'ushmartani' means 'and you have kept me', 'ume'avoni' means 'and from my guilt', 'lo' means 'not', 'tenakkeni' means 'you will cleanse me' (negative sense: 'you will not cleanse me').
[JOB.10.15] If I have done evil, my God, and I have been righteous, I will not lift my head; I have a full, low cry and see my affliction. [§]
Im rashati al li v'tzedakti lo esa roshi sheva kalon ure'eh ane'i.
'Im' means 'if'; 'rashati' means 'I have acted wickedly' (from the root rashah, to do evil); 'al' is the name of God and is rendered here as 'God'; 'li' means 'to me' or 'my'; together 'al li' is understood as 'my God'; 'v'tzedakti' means 'and I have been righteous' (from tzedek, righteousness); 'lo' means 'not'; 'esa' means 'I will lift' (from nasa, to lift up); 'roshi' means 'my head'; 'sheva' means 'fullness' or 'satiation'; 'kalon' means 'voice' or 'sound' (from qalan, to be low or mute, here implying a low voice); 'ure'eh' means 'and see' (imperative of ra'ah); 'ane'i' means 'my affliction' or 'my suffering' (from ane, to be humbled). The phrase 'sheva kalon' is an idiom for 'a full, low cry' meaning a deep lament.
[JOB.10.16] And I will boast like a hawk, you sharpen me, and you will turn, you will be amazed at me. [§]
ve'yiga'eh ka-shachal tetsudeni ve'tashov titpalla-bi.
've' means 'and', 'yiga'eh' means 'will boast' or 'will be proud', 'ka' means 'like', 'shachal' means 'a hawk' (a bird of prey), 'tetsudeni' is a verb from the root tzud meaning 'to sharpen' with a causative sense 'you sharpen me' or 'you make me keen', the second 've' again means 'and', 'tashov' means 'you will turn' or 'you will return', 'titpalla' is a reflexive verb meaning 'you will be amazed' or 'you will marvel', and '-bi' is a suffix meaning 'in me' or 'at me'.
[JOB.10.17] You will renew your testimonies against me, and you will increase as your work with me, changes and army with me. [§]
tehadesh eidkha negdi ve'terev kaashkha imadi chalifot ve'tzava immi.
'tehadesh' means 'you will renew', 'eidkha' means 'your testimonies', 'negdi' means 'against me', 've'terev' means 'and you will increase', 'kaashkha' means 'as your work', 'imadi' means 'with me', 'chalifot' means 'changes' or 'alternatives', 've'tzava' means 'and army', 'immi' means 'with me'.
[JOB.10.18] And why from the womb have you brought me out? I am despised, and no eye sees me. [§]
ve-lamah me-rechem hotze'tani egva ve-ayin lo tir'eni.
've' means 'and', 'lamah' means 'why', 'me-rechem' means 'from the womb', 'hotze'tani' means 'you brought me out', 'egva' means 'I am despised', 've-ayin' means 'and eye', 'lo' means 'not', 'tir'eni' means 'see me'.
[JOB.10.19] As I was not, I will be from the womb to the grave, indeed. [§]
Ka'aser lo hayiti ehyeh mi-beten la-kever uval.
'Ka'aser' means 'as' or 'like', 'lo' means 'not', 'hayiti' means 'I was', 'ehyeh' means 'I will be' (future of 'to be'), 'mi-beten' means 'from the womb', 'la-kever' means 'to the grave', 'uval' means 'indeed' or 'however'.
[JOB.10.20] Is not my life brief? He will cut me off, and I will become a little. [§]
Halo me'at yamai yachdal yeshet mimeni veabliga me'at.
'Halo' means 'Is not' or 'Surely not', 'me'at' means 'a little' or 'short', 'yamai' means 'my days' (my life), 'yachdal' means 'will cut off' or 'will be cut', 'yeshet' means 'will place' or 'will set', 'mimeni' means 'from me', 'veabliga' means 'and I will become weak' or 'and I will be reduced', 'me'at' again means 'a little' or 'short'.
[JOB.10.21] Before I go, I will not return to a land of darkness and death. [§]
beterem elech velo ashuv el eretz choshech vetzalmavet.
'beterem' means 'before', 'elech' means 'I will go', 'velo' means 'and not', 'ashuv' means 'I will return', 'el' means 'to', 'eretz' means 'land', 'choshech' means 'darkness', 've' means 'and', 'tzalmavet' is a poetic compound meaning 'shadow of death' or 'death'.
[JOB.10.22] The land is smoldering like darkness, a darkness of death, and there is no order, and it appeared like darkness. [§]
Erets eifatah kemo ofel tzalmavet velo sderim vatofa kemo ofel.
'Erets' means 'land', 'eifatah' means 'smoked' or 'smoldering', 'kemo' means 'like', 'ofel' means 'darkness', 'tzalmavet' means 'death-shadow' i.e., 'darkness of death', 'velo' means 'and not', 'sderim' means 'order' or 'arrangements', 'vatofa' means 'and it appeared' or 'and it shone', 'kemo ofel' means 'like darkness'.
JOB.11
[JOB.11.1] and the sparrow of my delight answered and said. [§]
va-ya-an tzo'far ha-na'amati va-yo-mar.
'va-ya-an' means 'and he answered', 'tzo'far' means 'sparrow', 'ha-na'amati' means 'the one of my delight', 'va-yo-mar' means 'and he said'.
[JOB.11.2] Many words are not answered, and if a man has two lips he will be justified. [§]
Harob devarim lo ye'aneh ve'im ish s'fatayim yitzdak.
'Harob' means 'many', 'devarim' means 'words', 'lo' means 'not', 'ye'aneh' means 'will answer', 've'im' means 'and if', 'ish' means 'a man', 's'fatayim' means 'two lips', 'yitzdak' means 'will be justified'.
[JOB.11.3] In your hand they are silent, they are quiet, and they are mute, and there is no ruin. [§]
Badeicha metim yacharishu vatilag ve ein makhlim.
Badeicha means 'in your hand', metim means 'they are silent', yacharishu means 'they are quiet', vatilag means 'and they are mute', ve ein means 'and there is no', makhlim means 'destruction' or 'ruin'.
[JOB.11.4] And he said, "My taking is pure, and I was a son in your eyes." [§]
vatomer zak liqchi ubar hayiti be'einecha.
'vatomer' means 'and (he) said', 'zak' means 'pure', 'liqchi' means 'my taking' (from the verb take), 'ubar' means 'and the son', 'hayiti' means 'I was', 'be'einecha' means 'in your eyes'.
[JOB.11.5] And indeed who will give God speech and open his lips with you. [§]
veulam mi-yiten Eloah daber viyfitach sfatav immach.
've' means 'and', 'ulam' means 'indeed' or 'surely', 'mi' means 'who', 'yiten' means 'will give', 'Eloah' means 'God', 'daber' means 'speech' or 'word', 'vi' means 'and', 'fitach' means 'open', 'sfatav' means 'his lips', 'immach' means 'with you'.
[JOB.11.6] And He will tell you the hidden wisdom, because it is double for Tushiyah, and know that He will be for you God from your sin. [§]
ve-yagged lecha ta'alumot chokhmah ki kiflayim le-tushiyah ve-da ki yashe lecha Eloah me'avonecha.
've-yagged' means 'and will tell', 'lecha' means 'to you', 'ta'alumot' means 'hidden things' or 'mysteries', 'chokhmah' means 'wisdom', 'ki' means 'because', 'kiflayim' means 'double' or 'twofold', 'le-tushiyah' is a proper name or place (left untranslated), 've-da' means 'and know', 'ki' again means 'that', 'yashe' means 'will dwell' or 'will be', 'lecha' means 'for you', 'Eloah' is a singular form of Elohim and is translated as 'God', 'me-avonecha' means 'from your iniquity' or 'from your sin'.
[JOB.11.7] You will find the investigation of God, if you will find the Almighty to the end. [§]
ha-cheker Eloah timtza im ad takhlit Shaddai timtza.
'ha-cheker' means 'the investigation' or 'the search', 'Eloah' means 'God', 'timtza' means 'you will find', 'im' means 'if', 'ad' means 'until' or 'to', 'takhlit' means 'the end' or 'purpose', 'Shaddai' means 'Almighty', the second 'timtza' again means 'you will find'.
[JOB.11.8] Heights of the heavens, what will you do? Depths of Sheol, what will you know? [§]
Gavhei shamayim mah tif'al amukka mish'ol mah teda.
'Gavhei' means 'heights of', 'shamayim' means 'the heavens', 'mah' means 'what', 'tif'al' means 'you will do' (second person masculine singular), 'amukka' means 'depth', 'mish'ol' means 'from Sheol' (the realm of the dead), 'teda' means 'you will know' (second person masculine singular). The verse asks rhetorical questions of the heavens and the realm of the dead.
[JOB.11.9] It is long as the earth's measure, and broad as the sea. [§]
Arukah me'eretz mida v'rechavah mini yam.
'Arukah' means 'long' (adjective of length). 'me'eretz' means 'from the earth' or 'of the earth'. 'mida' means 'measure' or 'extent'. 'v'' is the conjunction 'and'. 'rechavah' means 'wide' or 'broad' (adjective of breadth). 'mini' is a combination of 'mi' (from) and the particle 'ni' linking to the next word, together meaning 'from the'. 'yam' means 'sea'.
[JOB.11.10] If he pursues, binds, and gathers, who will make him sit? [§]
Im yachalef ve-yasgir ve-yakheil u-mi yeshivenno.
'Im' means 'if', 'yachalef' means 'he will pursue or chase', 've-yasgir' means 'and he will bind', 've-yakheil' means 'and he will gather or assemble', 'u-mi' means 'and who', 'yeshivenno' means 'will cause him to sit' (literally 'will make him sit').
[JOB.11.11] Because he knows the times of futility, sees wickedness, yet he does not understand. [§]
ki hu yada mtei shav vayar avon velo yitbonan.
'ki' means 'because', 'hu' means 'he', 'yada' means 'knows', 'mtei' means 'times of' (construct form of 'time'), 'shav' means 'vanity' or 'futility', 'vayar' means 'and saw', 'avon' means 'wickedness' or 'iniquity', 'velo' means 'and not', 'yitbonan' means 'he will understand' or 'he will be prudent'.
[JOB.11.12] And a wise man will understand, and a fierce companion, a man will be born. [§]
ve'ish navuv yilavev ve'ayir pere adam yivvaled.
've'ish' means 'and a man', 'navuv' means 'wise' or 'prudent', 'yilavev' means 'will understand' or 'will discern', 've'ayir' means 'and a companion' or 'friend', 'pere' means 'wild' or 'fierce', 'adam' means 'man' or 'human', 'yivvaled' means 'will be born' or 'will be brought forth'.
[JOB.11.13] If you have prepared your heart and have laid it before Him with your hand. [§]
Im ata hakinata libbeka uparasta elav kappeka.
'Im' means 'if', 'ata' means 'you' (masc singular), 'hakinata' means 'you have prepared' (from the verb הכין), 'libbeka' means 'your heart' (לֵב + suffix '-ka'), 'uparasta' means 'you have spread' or 'laid out' (from the verb פרש), 'elav' means 'before him' or 'to him' (directional), 'kappeka' means 'your hand' (כף + suffix '-ka').
[JOB.11.14] If iniquity is in your hand, drive it far away, and do not dwell in your tent with injustice. [§]
Im aven be-yadcha harhikeihu ve-al tashken be-ohalecha avlah.
'Im' means 'if', 'aven' means 'iniquity' or 'guilt', 'be-yadcha' means 'in your hand', 'harhikeihu' means 'drive it away' or 'distance it', 've-al' means 'and not', 'tashken' means 'you settle, dwell', 'be-ohalecha' means 'in your tent(s)', 'avlah' means 'injustice' or 'unrighteousness'.
[JOB.11.15] Because then you will raise your face from disgrace, and you will become steadfast and will not be afraid. [§]
Kee ahz tissah pah-neh-khah mee-moom veh-hah-yee-tah moot-zahk veh-loh tee-rah.
'Kee' means 'because', 'ahz' means 'then', 'tissah' means 'you will lift/raise', 'pah-neh-khah' means 'your face', 'mee-moom' means 'from disgrace or shame', 'veh-hah-yee-tah' means 'and you will become', 'moot-zahk' means 'firm, steadfast, solid', 'veh-loh' means 'and not', 'tee-rah' means 'you will fear'.
[JOB.11.16] For you forget toil, as water passes you will remember. [§]
Ki attah amal tishkach ke-mayim avru tizzkor.
'Ki' means 'for', 'attah' means 'you' (addressing God), 'amal' means 'toil' or 'labour', 'tishkach' means 'you forget', 'ke-mayim' means 'as water', 'avru' means 'have passed', 'tizzkor' means 'you will remember'.
[JOB.11.17] And at noon the boy will arise, you will be lifted up, as the morning you will be. [§]
U-mitzaharayim yakum chalad ta'ufah ka-boker tiheyeh.
'U' means 'and', 'mitzaharayim' means 'at noon' (literally 'from middays'), 'yakum' means 'he will arise', 'chalad' means 'young man' or 'boy', 'ta'ufah' means 'you will be lifted up' or 'you will be taken', 'ka-boker' means 'as the morning', 'tiheyeh' means 'you will be' (feminine singular).
[JOB.11.18] And you trusted, for there is hope, and you dug; to safety you will lie down. [§]
Ubatakhta ki-yesh tikvah vechaparta labetach tishkav.
'Ubatakhta' means 'and you trusted', 'ki-yesh' means 'for there is', 'tikvah' means 'hope', 'vechaparta' means 'and you dug', 'labetach' means 'to safety' (construct form of 'safety'), 'tishkav' means 'you will lie down'.
[JOB.11.19] And you have sat, and there is no deterrent, and many have turned your face. [§]
ve-ravatzta ve-ein macharid ve-chilu paneikha rabbim.
've' means 'and', 'ravatzta' means 'you have sat', 'ein' means 'there is no', 'macharid' means 'deterrent', 'chilu' means 'they have turned', 'paneikha' means 'your face', 'rabbim' means 'many'.
[JOB.11.20] And the eyes of the wicked shall be dim, and their hope is lost from them, and their hope is a lamp of the soul. [§]
ve'einei resha'im tikhlena u'manos avad minhem ve'tikvatam maffach-napesh.
've' means 'and', 'einei' means 'the eyes of', 'resha'im' means 'the wicked', 'tikhlena' means 'shall be dim' or 'will fail', 'u' means 'and', 'manos' means 'their hope' or 'confidence', 'avad' means 'is lost', 'minhem' means 'from them', 've' means 'and', 'tikvatam' means 'their hope', 'maffach' means 'lamp' or 'torch', 'napesh' means 'of the soul' or 'of breath'.
JOB.12
[JOB.12.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.12.2] Truly, because you are a people, wisdom will die with you. [§]
Amenam ki atem-am ve'imakhem tamut chakmah.
'Amenam' means 'truly' or 'surely', 'ki' means 'because' or 'for', 'atem' means 'you (plural)', 'am' means 'people', together 'atem-am' means 'you are a people', 've' is the conjunction 'and', 'imakhem' means 'with you', 'tamut' means 'will die', and 'chakmah' means 'wisdom'.
[JOB.12.3] Even for me a heart like yours does not fall; I am from you, and there is no one like these. [§]
gam li levav ke-mokhem lo nofel anochi mi-khem ve-et mi eyn ke-mo eileh
'gam' means 'also' or 'even', 'li' means 'to me' or 'for me', 'levav' means 'heart', 'ke-mokhem' means 'like you (plural)', 'lo' means 'not', 'nofel' means 'fallen' or 'falling', 'anochi' means 'I' (archaic self‑reference), 'mi-khem' means 'from you', 've' means 'and', 'et' is a direct‑object marker with no translation, 'mi' means 'who' or 'whom', 'eyn' means 'there is none' or 'no', 'ke-mo' means 'like', 'eileh' means 'these' (plural).
[JOB.12.4] Laughter to his friend; I will call God, and He answered him; the laugh of the righteous, perfect. [§]
s'choq l're'eihu e-hyeh k'ore le-Eloah vay-ya'anehu s'choq tzadik tamim.
's'choq' means 'laugh' or 'laughter'; 'l're'eihu' means 'to his friend' (l' = to, re'eihu = his companion); 'e-hyeh' means 'I will be'; 'k'ore' means 'calling'; 'le-Eloah' means 'to God' (Eloah translated as God); 'vay-ya'anehu' means 'and He answered him'; 's'choq' again means 'laugh'; 'tzadik' means 'righteous' or 'upright'; 'tamim' means 'perfect' or 'blameless'.
[JOB.12.5] For a torch of shame, to bring about suffering, it is proper for the appointed times of the foot. [§]
Lappid buz leashtut sha'anan nakon lemo'adei ragel.
'Lappid' means 'for a torch' (lam prefix 'to/for' + 'torch'), 'buz' means 'shame' or 'disgrace', 'leashtut' means 'to cause' or 'to bring about', 'sha'anan' means 'trouble' or 'suffering', 'nakon' means 'proper' or 'fitting', 'lemo'adei' means 'for the appointed times' (mo'ed = appointed time), 'ragel' means 'the foot' or 'the walker'.
[JOB.12.6] They will set up tents for the plunderers and huts for the terrifiers of God, who brought God in his hand. [§]
Yishlavu ohalim le'shoddim u'vattuchot le'margizei El la'asher hevia Eloah be'yado.
'Yishlavu' means 'they will set up' or 'they will lay'; 'ohalim' means 'tents'; 'le'shoddim' means 'for plunderers' or 'for those who pillage'; 'u'vattuchot' means 'and huts' or 'and shelters'; 'le'margizei' means 'for the terrifiers' or 'for those who cause fear'; 'El' means 'God'; 'la'asher' means 'who' or 'for which'; 'hevia' means 'brought' or 'brought forth'; 'Eloah' means 'God'; 'be'yado' means 'in his hand'. The divine names are rendered literally: 'El' as 'God' and 'Eloah' as 'God'.
[JOB.12.7] And indeed, please ask the beasts and their teaching, and the birds of the heavens, and they will tell you. [§]
ve'ulam she'al-na behemot ve'torekha ve'of ha-shamayim ve-yagged-lach.
've'ulam' means 'and indeed', 'she'al-na' means 'please ask', 'behemot' means 'the beasts' or 'animals', 've'torekha' is a construct meaning 'and its teaching' (the instruction or wisdom of the beasts), 've'of ha-shamayim' means 'and the birds of the heavens', and 've-yagged-lach' means 'and they will tell you' (or 'they will inform you').
[JOB.12.8] Light is a shade for the earth and your instruction, and they will recount to you the fish of the sea. [§]
O si'ach la'aretz ve-torecha vi-sapru lecha degei hayam.
"O" is a particle meaning "light"; "si'ach" means "shade" or "cover"; "la'aretz" means "for the earth"; "ve-torecha" means "and your instruction/law"; "vi-sapru" means "they will recount"; "lecha" means "to you"; "degei" means "fish of"; "hayam" means "the sea".
[JOB.12.9] Who has not known all these, that the hand of Yahveh has made this. [§]
Mi lo yada bechol eleh ki yad Yahveh asata zot.
'Mi' means 'who', 'lo' means 'not', 'yada' means 'knew', 'bechol' means 'in all', 'eleh' means 'these', 'ki' means 'that' or 'because', 'yad' means 'hand', 'Yahveh' is the literal translation of YHVH, 'asata' means 'made' or 'did', 'zot' means 'this'.
[JOB.12.10] who in his hand [holds] the soul of every living creature and the spirit of every man's flesh. [§]
Asher be-yado nefesh kol chai ve-ruach kol basar ish.
'Asher' means 'who' or 'that'; 'be-yado' means 'in his hand'; 'nefesh' means 'soul'; 'kol' means 'every' or 'all'; 'chai' means 'living (thing)'; 've-ruach' means 'and spirit'; 'basar' means 'flesh'; 'ish' means 'man' or 'human'.
[JOB.12.11] Is not the ear that tests words, and your mouth will taste food for him. [§]
halo ozen milin tivchan vechekh okhel yit'am lo.
'halo' means 'is not' or 'surely not', 'ozen' means 'ear', 'milin' means 'words' (plural of milah), 'tivchan' means 'you will test' or 'you will examine', 'vechekh' means 'and your mouth' (chekh being a form of chech, related to mouth), 'okhel' means 'food', 'yit'am' means 'will taste' (the verb tatam in a form meaning 'to taste' with a future 3rd person masculine singular), 'lo' means 'to him' or 'for him'.
[JOB.12.12] Among the old, wisdom and length of days bring understanding. [§]
Beyshishim chokmah ve orekh yamim tevunah.
'Beyshishim' means 'among the old' or 'in old age', 'chokmah' means 'wisdom', 've' is the conjunction 'and', 'orekh' means 'length', 'yamim' means 'days', and 'tevunah' means 'understanding' or 'insight'. The phrase links the condition of old age with the gifts of wisdom, a long life, and understanding.
[JOB.12.13] With him wisdom and might; his counsel and understanding. [§]
Immo chochmah ugevurah lo etzah utevunah.
'Immo' means 'with him', 'chochmah' means 'wisdom', 'ugevurah' means 'and might' or 'strength', 'lo' means 'to him' or 'his', 'etzah' means 'counsel', 'utevunah' means 'and understanding'.
[JOB.12.14] Behold, he will destroy and will not rebuild; he will shut on a man and will not open. [§]
hen yaharos ve lo yibaneh yisgor al-isch ve lo yipateach.
'hen' means 'behold' or 'surely'. 'yaharos' is the future third person masculine singular of the verb 'to destroy', meaning 'he will destroy'. 've lo' means 'and not'. 'yibaneh' is the future third person masculine singular of 'to build', meaning 'he will build' (negated here). 'yisgor' is the future third person masculine singular of 'to shut/close', meaning 'he will shut'. 'al-isch' means 'upon a man' ('al' = 'upon', 'isch' = 'man'). 've lo' again means 'and not'. 'yipateach' is the future third person masculine singular of 'to open', meaning 'he will open' (negated).
[JOB.12.15] Behold, he will restrain the waters, and they will become dry, and he will cast them away, and they will overturn the earth. [§]
Hen ya'atzor bam mayim ve'yivashu vi'shallehem ve'yahap'ku arets.
'Hen' means 'behold' or 'surely'. 'Ya'atzor' means 'he will restrain' (from the root that means to stop). 'Bam' is the prefix 'in the'. 'Mayim' means 'waters'. 'Ve'yivashu' means 'and they will become dry' (plural verb). 'Vi'shallehem' means 'and he will cast them away' (verb to send out). 'Ve'yahap'ku' means 'and they will overturn' (verb to turn or flip). 'Arets' means 'the earth' or 'the land'.
[JOB.12.16] With him is strength and salvation; to him who stumbles and causes stumbling. [§]
immo oz vetushiyah lo shogeg umashge.
'immo' means 'with him', 'oz' means 'strength', 'vetushiyah' means 'and salvation', 'lo' means 'to him', 'shogeg' means 'stumbling' (one who stumbles), 'umashge' means 'and causing to stumble' (the act of stumbling).
[JOB.12.17] Guides counselors, scoffs, and judges mock. [§]
Molich yoatzim sholal veshoftim yeholel.
'Molich' means 'guides' (third‑person singular verb from the root meaning to lead). 'Yoatzim' means 'counselors' or 'advisors'. 'Sholal' means 'scoffs' or 'acts foolishly'. 'Veshoftim' means 'and judges'. 'Yeholel' means 'mock' (future or habitual action).
[JOB.12.18] Instruction of kings opens, and he bound a strap in their loins. [§]
musar melachim pitteach vayesor ezor bematnehem.
'musar' means 'instruction' or 'discipline', 'melachim' means 'kings', 'pitteach' means 'opens', 'vayesor' means 'and he bound', 'ezor' means 'a strap', 'bematnehem' means 'in their loins'.
[JOB.12.19] You lead the priests to ruin, and you will cast away the goats. [§]
Molich kohanim sholel ve etanim yeslef.
'Molich' means 'you lead', 'kohanim' means 'priests', 'sholel' means 'despoiled' or 'ruined', 've' means 'and', 'etanim' means 'goats', 'yeslef' means 'you will cast away' or 'you will strip'.
[JOB.12.20] He gives speech to the faithful, and takes the taste from the elders. [§]
Mesar sapa le-ne'emanim ve-ta'am zekanim yikkach.
'Mesar' means 'gives' or 'hands over', 'sapa' means 'speech' or 'tongue', 'le-ne'emanim' means 'to the faithful', 've' is the conjunction 'and', 'ta'am' means 'taste', 'zekanim' means 'of the elders' or 'old men', 'yikkach' means 'he will take' or 'he takes'.
[JOB.12.21] He pours contempt upon the noble and pollutes soft flattery. [§]
shofech buz al-nedivim umeziah apikim rifah.
'shofech' means 'pours', 'buz' means 'contempt', 'al' means 'upon', 'nedivim' means 'the noble' or 'generous ones', 'umeziah' means 'and pollutes' or 'defiles', 'apikim' means 'the flattery' or 'flatterers', 'rifah' means 'softness' or 'weakness'.
[JOB.12.22] He reveals the depths from the darkness, and he went out to the light of death. [§]
megaleh amukot mini-choshekh vayotze laor tzalmavet.
'megaleh' means 'reveals' or 'brings forth', 'amukot' means 'the depths' or 'the deep places', 'mini' means 'from' (literally 'from the'), 'choshekh' means 'darkness', 'vayotze' means 'and he went out' or 'and he emerged', 'laor' means 'to the light', 'tzalmavet' means 'shadow of death' (literally 'death‑shadow').
[JOB.12.23] He will scatter them to the nations and destroy them, He will bring them low before the nations and guide them. [§]
Massegi la-goyim vayabbdem shoteach la-goyim vayanchem.
'Massegi' means 'He will scatter', 'la-goyim' means 'to the nations', 'vayabbdem' means 'and He will destroy them', 'shoteach' means 'He will bring them low', 'la-goyim' again means 'to the nations', 'vayanchem' means 'and He will guide them'.
[JOB.12.24] He removes the heart of the heads of the people of the earth and confounds them in the void; there is no way. [§]
Mesir lev rashei am haaretz vayat'am betohu lo derekh.
'Mesir' means 'removes' or 'causes to be taken away', 'lev' means 'heart', 'rashei' means 'heads of' (plural construct), 'am haaretz' means 'the people of the earth', 'vayat'am' means 'and He confounded' (the verb root תעם denotes confusion or bewilderment), 'betohu' means 'in the void' or 'in chaos', 'lo' means 'not' and 'derekh' means 'road' or 'way', so 'lo derekh' means 'no way' or 'no path'.
[JOB.12.25] They will become darkness and not light, and he made them deaf like a drunkard. [§]
yemashshu choshekh ve lo or vayatam ka shikkor.
'yemashshu' means 'they will become darkened', 'choshekh' means 'darkness', 've' means 'and', 'lo' means 'not', 'or' means 'light', 'vayatam' means 'and he made (them) deaf', 'ka' means 'like', 'shikkor' means 'a drunkard'.
JOB.13
[JOB.13.1] Behold, all has seen my eye, has heard my ear, and has understood it. [§]
hen kol raatah eyni sham'ah azni vata'ven lah.
'hen' means 'behold', 'kol' means 'all', 'raatah' means 'has seen', 'eyni' means 'my eye', 'sham'ah' means 'has heard', 'azni' means 'my ear', 'vata'ven' means 'and has understood', 'lah' means 'it' (feminine).
[JOB.13.2] As you know, I also know, I do not fall from you. [§]
kedatechem yadati gam-ani lo nofel anochi mikem.
'kedatechem' means 'as you (plural) know', 'yadati' means 'I know' or 'I have known', 'gam-ani' means 'also I', 'lo' means 'not', 'nofel' means 'to fall', 'anochi' means 'I', and 'mikem' means 'from you (plural)'.
[JOB.13.3] But I will speak to the Almighty and rebuke, for I desire God. [§]
Ulam ani el-Shaddai adabber ve-hocheach el-El echpats.
'Ulam' means 'but' or 'however', 'ani' means 'I', 'el' is the preposition 'to', 'Shaddai' is a divine name meaning 'Almighty' and is rendered here as 'the Almighty', 'adabber' is the verb 'I will speak', 've' is the conjunction 'and', 'hocheach' means 'I rebuke' or 'I correct', the second 'el' again is the preposition 'to', 'El' is the divine name literally translated as 'God', and 'echpats' is the verb 'I desire'. The phrase thus says that the speaker will address the Almighty, issue correction, and states a desire for God.
[JOB.13.4] Surely you are false healers of God, all of you. [§]
veulam atem toflei-shaqer rofei elil kullechem.
'veulam' means 'surely' or 'indeed', 'atem' means 'you (plural)', 'toflei-shaqer' is a construct phrase where 'toflei' means 'healers of' and 'shaqer' means 'falsehood', together 'false healers', 'rofei' means 'healers of', 'elil' is the name 'El' meaning 'God', and 'kullechem' means 'all of you'.
[JOB.13.5] Who will give the mute, you will silence them, and it will be for you for wisdom. [§]
Mi yitten ha chareish tacharishun u tehi lakhem le chokhmah.
'Mi' means 'who', 'yitten' means 'will give', 'ha' is the definite article meaning 'the', 'chareish' means 'mute' or 'speechless one', 'tacharishun' means 'you will silence them', 'u' means 'and', 'tehi' means 'it will be', 'lakhem' means 'for you', 'le' is a preposition meaning 'to' or 'for', 'chokhmah' means 'wisdom'.
[JOB.13.6] Listen, please, to my instruction and give ear to the many words of my lips. [§]
shimu na tokhatti ve rivot sefatai hakshivu.
'shimu' means 'listen' or 'hear', 'na' is a polite particle meaning 'please', 'tokhatti' means 'my instruction' or 'my counsel', 've' means 'and', 'rivot' means 'the many' or 'multitude', 'sefatai' means 'my lips', 'hakshivu' means 'listen' or 'give ear'. The phrase 'rivot sefatai' literally denotes 'the many (words) of my lips'.
[JOB.13.7] You will speak falsehood to the God, and to Him you will speak deceit. [§]
ha-El tedabbru avlah ve-lo tedabbru remiyyah.
'ha-El' means 'the God' (where El = God), 'tedabbru' means 'you will speak' (plural imperative), 'avlah' means 'falsehood' or 'injustice', 've-lo' means 'and to Him', and 'remiyyah' means 'deceit'.
[JOB.13.8] In his presence you will lift, if not to God you will contend. [§]
Ha'fanav tissauun im-la'el terivun.
'Ha'fanav' means 'in his presence' (the word פניו = 'his face' used idiomatically for 'presence'), 'tissauun' means 'you (plural) will lift' (from the verb שׂא 'to lift, carry'), 'im' means 'if', 'la'el' means 'to God' (with El translated as God), and 'terivun' means 'you (plural) will argue or contend' (from the verb ריב).
[JOB.13.9] It is good, for they will examine you; if they are like a tent among a man, you will be humbled by it. [§]
hatov ki yachkor etchem im kehatel be'enosh tehatel lu bo.
'hatov' means 'good' or 'how good', 'ki' means 'because' or 'for', 'yachkor' means 'will examine' or 'will investigate', 'etchem' means 'you (plural, object)', 'im' means 'if', 'kehatel' means 'like a tent' (literally 'as a tent'), 'be'enosh' means 'in a man' or 'among a man', 'tehatelu' means 'you will be humbled' or 'you will be shaken', 'bo' means 'by it' or 'in it'.
[JOB.13.10] The rebuker will rebuke you, if in secret you bear (keep) your face. [§]
Hokeach yokhi'ach etchem im ba seter panim tisa'un.
'Hokeach' means 'the rebuker' (one who corrects). 'Yokhi'ach' is the future form 'will rebuke'. 'Etchem' means 'you' (plural object). 'Im' means 'if'. 'Ba seter' means 'in secret' (literally 'in the secret'). 'Panim' means 'face' or 'countenance'. 'Tisa'un' is the 2nd person plural future of 'to bear' or 'to lift', here understood as 'you will bear' or 'you will carry/keep'.
[JOB.13.11] Is not his burden your punishment, and his fear will fall upon you. [§]
halo seeto tevaet etkhem ufechdo yipol aleikhem.
'halo' means 'is not', 'seeto' means 'his burden', 'tevaet' means 'your punishment' (literally 'you will be struck'), 'etkhem' means 'you (plural)', 'ufechdo' means 'and his fear', 'yipol' means 'will fall', 'aleikhem' means 'upon you'.
[JOB.13.12] Your memorials are like ash, as the backs of clay, your backs. [§]
Zikhroneichem mishlei efer legabei chomer gabbeychem.
'Zikhroneichem' means 'your memorials' (plural of 'memorial'), 'mishlei' means 'like' or 'as', 'efer' means 'ash', 'legabei' means 'as the backs of', 'chomer' means 'clay', and 'gabbeychem' means 'your backs' (plural).
[JOB.13.13] Be silent from me, and I will speak, and what will pass over me? [§]
hacharishu mimeni va'adavra-ani veyavor alai ma.
"hacharishu" means "be silent" (imperative plural), "mimeni" means "from me", "va'adavra-ani" means "and I will speak" (with "ani" meaning "I"), "veyavor" means "and it will pass", "alai" means "over me" or "against me", and "ma" means "what?" (a rhetorical question).
[JOB.13.14] Upon what shall I lift my flesh upon my teeth, and my soul I will set in my hand. [§]
Al-ma esa be'sari be'shinai ve'napshei asim be'kappi.
'Al-ma' means 'upon what' or 'for what', 'esa' means 'will I lift' or 'shall I raise', 'be'sari' means 'my flesh', 'be'shinai' means 'upon my teeth', 've'napshei' means 'and my soul', 'asim' means 'I will set' or 'I will place', 'be'kappi' means 'in my hand' or 'upon my palm'.
[JOB.13.15] Surely he will cut me down, I will not be hasty, but I will bring my ways before his face and prove them. [§]
Hen yiktleni lo ayachel akh derachai el panav okhich.
'Hen' means 'surely' or 'behold', 'yiktleni' means 'he will cut me down' (future third person masculine with suffix -ni 'me'), 'lo' means 'not', 'ayachel' means 'I will not be hasty' (negative of the verb meaning 'to hasten'), 'akh' means 'but', 'derachai' means 'my ways' (plural construct of 'derech' with first‑person singular possessive), 'el' means 'to', 'panav' means 'his face', and 'okhich' means 'I will prove' or 'I will make clear'.
[JOB.13.16] Even he is for me salvation, because no grace will come before him. [§]
gam hu li lishuah ki lo lefaney chanef yavo.
'gam' means 'also' or 'even', 'hu' means 'he' or 'it', 'li' means 'to me' or 'for me', 'lishuah' means 'for salvation' (the noun salvation), 'ki' means 'because' or 'for', 'lo' means 'not', 'lefaney' means 'before him' (literally 'in front of him'), 'chanef' is a rare verb meaning 'to show grace' or 'to be merciful', 'yavo' means 'will come'.
[JOB.13.17] Listen, hear my instruction and my counsel in your ears. [§]
Shimu shamo'a milati ve'achavati be'azneichem.
'Shimu' means 'listen', 'shamo'a' means 'hear' (the act of hearing), 'milati' means 'my instruction' or 'my teaching', 've'achavati' means 'and my counsel', 'be'azneichem' means 'in your ears'.
[JOB.13.18] Behold now I have prepared judgment; I have known that I am righteous. [§]
Hineh na arakhti mishpat yada ti ki ani etzdaq.
'Hineh' means 'behold', 'na' is an emphatic particle meaning 'now' or 'please', 'arakhti' means 'I have prepared', 'mishpat' means 'judgment' or 'justice', 'yada ti' means 'I have known', 'ki' means 'that', 'ani' means 'I', 'etzdaq' means 'righteous' or 'just'.
[JOB.13.19] Who is my adversary? For now I will be silent and at peace. [§]
Mi hu yariv imadi ki atah acharish veegva.
'Mi' means 'who', 'hu' means 'he' or 'is', 'yariv' means 'adversary' or 'opponent', 'imadi' means 'with me' (literally 'against me'), 'ki' means 'because' or 'for', 'atah' means 'now', 'acharish' means 'I will be silent' or 'I will be still', 'veegva' means 'and I will be at peace' or 'rest'.
[JOB.13.20] Only two, do not act against me; then before you I will not hide. [§]
Akh shetayim al ta'as imadi az mipanecha lo esater.
'Akh' means 'only', 'shetayim' means 'two', 'al' means 'do not', 'ta'as' means 'you do/make', 'imadi' means 'against me', 'az' means 'then', 'mipanecha' means 'before you', 'lo' means 'not', 'esater' means 'I will hide'.
[JOB.13.21] May your hand be far from me, and may your truth not betray me. [§]
kappeka me'alay harachaq ve'ematekha al-tevatani.
'kappeka' means 'your hand', 'me'alay' means 'from me' or 'off me', 'harachaq' means 'far' or 'distant', 've'ematekha' means 'and your truth', 'al-tevatani' means 'do not betray me'. The verse is a plea that the hand of God be withdrawn and that His truth or faithfulness not betray the speaker.
[JOB.13.22] And He calls, and I will answer, or I will speak, and He will bring me back. [§]
Ukra ve-anokhi e'aneh o-adabber va-hashiveni.
'Ukra' means 'and (He) calls', 've-anokhi' means 'and I', 'e'aneh' means 'I will answer', 'o-adabber' means 'or I will speak', 'va-hashiveni' means 'and (He) will bring me back' or 'and He will return me'.
[JOB.13.23] How many are my iniquities and sins, my rebellion and my sin, inform me. [§]
kamah li avonot vechattaot pishi vechatati hodieni.
'kamah' means 'how many', 'li' means 'to me' or 'for me', 'avonot' means 'iniquities' or 'guilt offerings', 'vechattaot' means 'and sins', 'pishi' means 'my rebellion' or 'my transgression', 'vechatati' means 'and my sin', 'hodieni' means 'inform me' or 'let me know'.
[JOB.13.24] Why do you hide your face and consider me an enemy to you. [§]
Lamah-panecha tasitir ve-tachsheveni leoyev lakh.
'Lamah' means 'why', 'panecha' means 'your face', 'tasitir' means 'you hide', 've' is the conjunction 'and', 'tachsheveni' means 'you consider me' or 'you count me', 'leoyev' means 'as an enemy', 'lakh' means 'to you' (feminine object).
[JOB.13.25] He will lift up a scattering; you will seize, and the bow will be dry, you will pursue. [§]
He'ale nidaf ta'arotz ve'et kash yavesh tirdef.
'He'ale' is a verb in the third person masculine singular Hifil form meaning 'he will bring up' or 'he will lift up'. 'nidaf' is a participle from the root N-D-F meaning 'scattered' or 'blown about'. 'ta'arotz' is a verb in the second person masculine singular Qal form of the root A-R-T-Z, meaning 'you will seize' or 'you will grasp'. 've'et' is the conjunction 'and' plus the accusative marker 'et'. 'kash' means 'bow' (as in a weapon). 'yavesh' is the verb 'to become dry' in the third person masculine singular imperfect, 'it will be dry'. 'tirdef' is a verb in the second person masculine singular imperfect meaning 'you will pursue' or 'you will chase'.
[JOB.13.26] For you have written bitterness upon me and cast me out, the sins of my youth. [§]
Ki tichtov alai marorot ve-torisheni avonot ne'uray.
'Ki' means 'for' or 'because', 'tichtov' means 'you write' (future 2nd person masculine), 'alai' means 'upon me', 'marorot' means 'bitterness' (plural), 've' means 'and', 'torisheni' means 'you cast me out' or 'you reject me', 'avonot' means 'sins' (plural), 'ne'uray' means 'my youth' or 'my youthful'.
[JOB.13.27] And you will set a foundation for my feet, and you will guard all my paths; upon the roots of my feet you will firmly establish them. [§]
ve-tasem ba-sad raglay ve-tishmor kol-archotai al-shar'shei raglay titchakeh.
've' means 'and', 'tasem' means 'you will set' or 'place', 'ba-sad' means 'in the foundation' (literally 'in the base'), 'raglay' means 'my feet', 've-tishmor' means 'and you will guard' or 'keep', 'kol' means 'all', 'archotai' means 'my ways' (paths), 'al' means 'upon' or 'on', 'shar'shei' means 'the roots' (of), 'raglay' again 'my feet', 'titchakeh' means 'you will make firm' or 'you will establish firmly'.
[JOB.13.28] And he will be like a worm that decays, like a garment that devours him, ash. [§]
vehu ke'raqav yivleh ke'vegad akhalo ash.
'vehu' means 'and he', 'ke' is a prefix meaning 'like' or 'as', 'raqav' means 'worm' or 'maggot', 'yivleh' is a verb meaning 'will become rotten' or 'will decay', 'ke'vegad' means 'like a garment', 'akhalo' is a verb phrase meaning 'will eat it/him', 'ash' means 'ash' (the residue of fire).
JOB.14
[JOB.14.1] Man gives birth to a woman of brief days and ample flesh. [§]
Adam yelod isha ketzar yamim usva rogez.
'Adam' means 'man', 'yelod' means 'will give birth', 'isha' means 'woman', 'ketzar' means 'short' or 'brief', 'yamim' means 'days', 'usva' means 'and fullness' or 'satisfaction', 'rogez' means 'fatness' or 'plumpness'. The phrase describes a man who brings forth a woman whose life is short and whose body is well‑filled.
[JOB.14.2] Like a gazelle he went out, ran, fled like a shadow, and will not stand. [§]
ke tzits yatza vayimmal vayivrach katsel velo yaamod.
'ke tzits' means 'like a gazelle', 'yatza' means 'went out', 'vayimmal' means 'and ran', 'vayivrach' means 'and fled', 'katsel' means 'like a shadow', 'velo' means 'and not', 'yaamod' means 'will stand'.
[JOB.14.3] Even on this you opened your eyes and you will bring me into judgment with you. [§]
Af al zeh pakachta einekha ve'oti tavi bemishpat imkha.
'Af' means 'even' or 'also', 'al' means 'upon', 'zeh' means 'this', 'pakachta' means 'you opened', 'einekha' means 'your eyes', 've' means 'and', 'oti' means 'me', 'tavi' means 'you will bring', 'bemishpat' means 'into judgment', 'imkha' means 'with you'.
[JOB.14.4] Who will give the clean from the unclean? Not one. [§]
Mi yiten tahor mi tame lo echad.
'Mi' means 'who', 'yiten' means 'will give', 'tahor' means 'clean' or 'pure', 'mi' (the second one) means 'from', 'tame' means 'unclean', 'lo' means 'not' or 'no', 'echad' means 'one' or 'any'.
[JOB.14.5] If the sharp ones his days the number of his months with you, his decree you made will not pass. [§]
Im charutsim yamav mispar-ḥodashav itach chukko asita velo ya'avor.
'Im' means 'if'; 'charutsim' (from the root Ḥ‑R‑Ṣ) is a plural adjective possibly meaning 'sharp' or 'cut', here rendered as 'sharp ones'; 'yamav' means 'his days'; 'mispar-ḥodashav' means 'the number of his months'; 'itach' means 'with you' (masc. singular); 'chukko' means 'his statute' or 'his decree'; 'asita' means 'you made' (masc. singular); 'velo' means 'and not'; 'ya'avor' means 'it will pass' or 'it will go through'.
[JOB.14.6] A short time from him, and it will cease until he is pleased, like a hired man's day. [§]
sheeh me'alav veyechdal ad-yirtze k'sachir yomo.
'sheeh' means 'a short time' (from the root meaning hour), 'me'alav' means 'from him' or 'from above him', 'veyechdal' means 'and it will cease', 'ad-yirtze' means 'until he is pleased', 'k'sachir' means 'as a hired servant', 'yomo' means 'his day'.
[JOB.14.7] For there is hope for the tree; if it is cut, it will still sprout again, and it will not cease. [§]
Ki yesh la'etz tiqvah im yikkaret ve'od yachalif ve'yonakto lo techdal.
'Ki' means 'for' or 'because', 'yesh' means 'there is', 'la'etz' means 'for the tree' (lamed + ayin+tzadi), 'tiqvah' means 'hope', 'im' means 'if', 'yikkaret' means 'it is cut' (passive third person singular future), 've'od' means 'and yet' or 'still', 'yachalif' means 'it will renew' or 'it will sprout again', 've'yonakto' means 'and it will not wither' or 'and it will not cease', 'lo' means 'not', 'techdal' means 'it will cease' (future imperfect, third person feminine).
[JOB.14.8] If his root becomes old in the earth, and in dust his body will die. [§]
Im-yazkin ba'aretz sharsho uve'afar yamot gizo.
'Im' means 'if', 'yazkin' means 'will become old', 'ba'aretz' means 'in the earth', 'sharsho' means 'his root', 'uve\'afar' means 'and in dust', 'yamot' means 'will die', 'gizo' means 'his body' (the trunk or stem).
[JOB.14.9] Fragrant water will cause it to bloom, and will make a harvest like a planting. [§]
Merayach mayim yapriach ve'asa katsir kemo nata.
'Merayach' means 'fragrant', 'mayim' means 'water', 'yapriach' means 'will cause to bloom' or 'will make blossom', 've'asa' means 'and will make' or 'and will do', 'katsir' means 'harvest', 'kemo' means 'like' or 'as', 'nata' means 'planting' or 'to plant'. The phrase describes how fragrant water causes blooming and produces a harvest comparable to planting.
[JOB.14.10] And a man will die, and he was silenced, and he was confounded, man, and where? [§]
vegever yamoot vayekhes vayigva adam veayo.
'vegever' means 'and a man', 'yamoot' means 'will die', 'vayekhes' means 'and he was silenced' (from the root meaning to become mute), 'vayigva' means 'and he was confounded' or 'staggered', 'adam' means 'man' (a human being), 'veayo' means 'and where?' (a rhetorical question).
[JOB.14.11] Draw water from the sea, and the river will be destroyed and become dry. [§]
azlu mayim min yam ve-nahar yecherav ve-yavesh.
'azlu' means 'draw' or 'withdraw', 'mayim' means 'water', 'min' means 'from', 'yam' means 'sea', together 'min yam' = 'from the sea', 've-nahar' means 'and the river', 'yecherav' means 'will be ruined' or 'will be destroyed', 've-yavesh' means 'and (it) will be dry'.
[JOB.14.12] And a man lay down and will not rise until the heavens do not rise; they will not awake, nor will they arise from their year. [§]
Ve'ish shakav ve'lo-yakum ad bilti shamayim lo yakitsu ve'lo-ye'oru mishenatam.
'Ve'ish' means 'and a man', 'shakav' means 'lay down', 've'lo-yakum' means 'and will not rise', 'ad' means 'until', 'bilti' is a negative conjunction meaning 'not', 'shamayim' means 'the heavens', 'lo' means 'they will not', 'yakitsu' means 'rise/awake', 've'lo-ye'oru' means 'and they will not arise', 'mishenatam' means 'from their year' (i.e., from their cycle or time).
[JOB.14.13] Who will give me refuge? You will hide me, you will conceal me until your anger turns; you will set for me a decree and remember me. [§]
Mi yiten bish'ol tatzpineni tastireni ad shuv apekha tashit li chok ve-tizkreni.
'Mi' means 'who', 'yiten' means 'will give', 'bish'ol' means 'in the inquiry' (a place of questioning), 'tatzpineni' means 'you will hide me', 'tastireni' means 'you will conceal me', 'ad' means 'until', 'shuv' means 'you turn back', 'apekha' means 'your anger', 'tashit' means 'you will set', 'li' means 'for me', 'chok' means 'law' or 'ordinance', 've-tizkreni' means 'and you will remember me'.
[JOB.14.14] If a man dies, shall he live all the days of my army? I will endure until my turn comes. [§]
Im yamoot gever ha-yiḥye kol-yemei tzevai a-yaḥel ad-bo ḥalifati.
'Im' means 'if', 'yamoot' means 'dies', 'gever' means 'a man' or 'a strong one', 'ha-yiḥye' means 'shall he live', 'kol-yemei' means 'all the days of', 'tzevai' means 'my host/army', 'a-yaḥel' (from root ḥ-yl) means 'I will wait' or 'I will endure', 'ad' means 'until', 'bo' means 'it comes' or 'it arrives', 'ḥalifati' means 'my turn' or 'my replacement'.
[JOB.14.15] Call, and I will answer you; for the work of your hands you shall become silver. [§]
Tiqra ve-anokhi e'enecha lema'aseh yadecha tikhsaf.
'Tiqra' means 'you will call', 've-anokhi' means 'and I', 'e'enecha' means 'I will answer you', 'lema'aseh' means 'for the work of', 'yadecha' means 'your hands', 'tikhsaf' means 'you shall become silver'.
[JOB.14.16] For now you are counting my steps; you do not keep watch over my sin. [§]
ki-atah tse'adai tispor lo tishmor al chatati.
'ki' means 'because' or 'for', 'atah' means 'now', 'tse'adai' means 'my steps', 'tispor' means 'you will count', 'lo' means 'not', 'tishmor' means 'you will keep/guard/watch', 'al' means 'on' or 'about', 'chatati' means 'my sin'.
[JOB.14.17] Sealed in a jar my sin, and you poured upon my guilt. [§]
Chatum bitzror pshi vattipol al avoni.
'Chatum' means 'sealed', 'bitzror' means 'in a jar', 'pshi' means 'my sin', 'vattipol' means 'and you poured', 'al' means 'upon', 'avoni' means 'my guilt'.
[JOB.14.18] And indeed the fallen mountain shall be drenched, and the rock shall be broken from its place. [§]
veulam har-nofel yibol ve tzar yeateq mimkomo.
'veulam' means 'and indeed', 'har' means 'mountain', 'nofel' means 'fallen', 'yibol' means 'shall be drenched', 've' means 'and', 'tzar' means 'rock', 'yeateq' means 'shall be broken', 'mimkomo' means 'from its place'.
[JOB.14.19] Stones have split; you will wash its overflow, the dust of the earth, and the hope of man you have destroyed. [§]
avanim shahaku mayim tishtof sephicheha afar-aretz ve-tikvat enosh heevadta
'avanim' means 'stones', 'shahaku' means 'have split' or 'have been broken', 'mayim' means 'water', 'tishtof' means 'you will wash' (second person masculine singular), 'sephicheha' means 'its overflow' or 'its spill', 'afar-aretz' means 'dust of the earth', 've-tikvat' means 'and the hope of', 'enosh' means 'man' or 'human', 'heevadta' means 'you have destroyed' or 'you have caused to be lost'.
[JOB.14.20] May you crush him forever, and he walked, turning his face, and you will send him. [§]
titekpehu lanetzach vayahaloch meshanneh panav vateshalchehu.
'titekpehu' means 'you will crush him' (verb root ק-פ-ף, with second‑person masculine singular future prefix), 'lanetzach' means 'forever', 'vayahaloch' means 'and he walked' (verb root ה-ל-ך, third‑person masculine singular imperfect with conjunction), 'meshanneh' means 'changing' or 'one who changes' (participle from ש-נ-ה), 'panav' means 'his face', and 'vateshalchehu' means 'and you will send him' (verb root ש-ל-ח, second‑person masculine singular imperfect with conjunction).
[JOB.14.21] His sons will honor him, and he will not know, and they will be ashamed, and he will not understand it. [§]
Yikbdu vanav ve'lo yeda ve'yitz'aru ve'lo-yavin lamoh.
'Yikbdu' means 'they will honor', 'vanav' means 'his sons', 've'lo' means 'and not', 'yeda' means 'he knows' (imperfect, third person masculine singular), 've'yitz'aru' means 'and they will be distressed/ashamed', 've'lo-yavin' means 'and he will not understand', 'lamoh' means 'it' (referring to the situation).
[JOB.14.22] Only his flesh will rot upon him, and his soul will be mourned upon him. [§]
Ach be-sharo alav yikav ve-nafsho alav te'eval.
'Ach' means 'only', 'be-sharo' means 'in his flesh', 'alav' means 'upon him', 'yikav' means 'will rot', 've' means 'and', 'nafsho' means 'his soul', 'te'eval' means 'will be mourned' or 'will be lamented'.
JOB.15
[JOB.15.1] And Eliphaz the Temanite answered and said. [§]
Va yaan Eliphaz ha Temani va yomar.
'Va' means 'and', 'yaan' means 'answered', 'Eliphaz' is a proper name, 'ha' means 'the', 'Temani' means 'Temanite' (one from Teman), the second 'va' means 'and', 'yomar' means 'said'.
[JOB.15.2] The wise will answer the knowledge of spirit and will fill ancient things in his belly. [§]
Hechacham ya'aneh da'at-ruach viymale kadim bitno.
'Hechacham' means 'the wise', 'ya'aneh' means 'will answer', 'da'at-ruach' means 'knowledge of spirit', 'viymale' means 'and will fill', 'kadim' means 'ancient (things)', 'bitno' means 'in his belly'.
[JOB.15.3] One who rebukes with a word will not be cut off, and words will not deceive in them. [§]
hokheach be-davar lo yiskon u-milim lo-yoil bam.
'hokheach' means 'one who rebukes' or 'corrector', 'be-davar' means 'by word' or 'in a word', 'lo' means 'not', 'yiskon' means 'will be cut off' or 'will be destroyed', 'u-milim' means 'and words', 'lo-yoil' means 'will not deceive', 'bam' means 'in them' or 'with them'.
[JOB.15.4] Even you will break fear and crush mockery before God. [§]
Af-atah taper yir'ah ve-tigra' sichah lifnei El.
'Af-atah' means 'even you' or 'also you'; 'taper' means 'you will break'; 'yir'ah' means 'fear' or 'awe'; 've-tigra'' means 'and you will crush'; 'sichah' means 'mockery' or 'jest'; 'lifnei' means 'before' or 'in the presence of'; 'El' means 'God'.
[JOB.15.5] Because he will be gentle to your guilt, your mouth, and you will choose the language of the naked. [§]
ki yealeph avunekha pikhah vetivchar leshon arumim.
'ki' means 'because', 'yealeph' means 'he will be gentle or soft', 'avunekha' means 'your offense or guilt', 'pikhah' means 'your mouth', 'vetivchar' means 'and you will choose', 'leshon' means 'tongue or language', 'arumim' means 'the naked (people)'.
[JOB.15.6] Your mouth will make you wicked, and not I; and your lips will answer you. [§]
Yarshi'acha pichah velo-ani u'sfatecha ya'anu-vach.
'Yarshi'acha' means 'your mouth will bring wickedness' (from the root rashah, to act wickedly, third‑person masculine singular future with a second‑person singular suffix), 'pichah' means 'your mouth', 'velo-ani' means 'and not I' or 'and I am not', 'u'sfatecha' means 'and your lips', 'ya'anu-vach' means 'will answer you' (third‑person masculine plural future with a second‑person singular suffix).
[JOB.15.7] The first human will be born, and before the mountains you have perished. [§]
Harishon adam tivaled ve lifnei gevaot cholalta.
'Harishon' means 'the first', 'adam' means 'human' or 'man', 'tivaled' means 'will be born' or 'shall be brought forth', 've' means 'and', 'lifnei' means 'before' or 'in front of', 'gevaot' means 'mountains', 'cholalta' means 'you have perished' or 'you have been destroyed'.
[JOB.15.8] In secret you will hear God, and you will draw wisdom to yourself. [§]
hab'sod Eloha tishma vetigra eleicha chochmah.
'hab'sod' means 'in secret', 'Eloha' means 'God', 'tishma' means 'you will hear', 'vetigra' means 'and you will draw out', 'eleicha' means 'to you', 'chochmah' means 'wisdom'.
[JOB.15.9] What you have known and do not know, understand, and he is not with us. [§]
mah-yada'ta ve-lo neda'ah tavin ve-lo-imanu hu.
'mah' means 'what', 'yada'ta' means 'you have known', 've' means 'and', 'lo' means 'not', 'nedah' means 'is known', 'tavin' means 'you understand' (imperative), 've' means 'and', 'lo-imanu' means 'not with us', 'hu' means 'he'.
[JOB.15.10] Even hunger, even old age we have; greater than your father's days. [§]
Gam sav gam yashish banu kabir meavikah yamim.
'Gam' means 'also' or 'even'. 'Sav' means 'hunger' or 'starvation'. The second 'gam' repeats the meaning 'also' or 'even'. 'Yashish' means 'old' or 'ancient'. 'Banu' means 'we have' or 'we possess'. 'Kabir' means 'greater' or 'big'. 'Meavikah' is a construct meaning 'than your father'. 'Yamim' means 'days'.
[JOB.15.11] The few from you are comforts, O God, and a word for a time with you. [§]
ha-me'at mi-mekha tanchumot El ve-davar la'at imakh.
'ha-me'at' means 'the few' or 'the little', 'mi-mekha' means 'from you', 'tanchumot' means 'comforts' (plural), 'El' means 'God', 've-davar' means 'and word' or 'and thing', 'la'at' means 'for a time' (lit. 'for the time'), 'imakh' means 'with you'.
[JOB.15.12] What will take your heart, and what will they devise your eyes? [§]
Mah yikachkha libbekha u-ma yirzemun einikha.
'Mah' means 'what', 'yikachkha' means 'will take you' (future verb with second‑person masculine suffix), 'libbekha' means 'your heart', 'u' means 'and', the second 'mah' again means 'what', 'yirzemun' means 'they will devise or plot' (future third‑person masculine plural), 'einikha' means 'your eyes'.
[JOB.15.13] For you will turn your spirit to God, and you will bring out words from your mouth. [§]
ki tashiv el El ruchecha vehotze'ta mippicha milin.
'ki' means 'for', 'tashiv' means 'you will turn' or 'return', 'el' (lowercase) is the preposition 'to', 'El' (capital) is the name of God and is translated as 'God', 'ruchecha' means 'your spirit', 'vehotze'ta' means 'and you will bring out', 'mippicha' means 'from your mouth', 'milin' means 'words' (plural).
[JOB.15.14] What is a man that he may be honored, and what is a woman that she may bear a child. [§]
mah enosh ki yizkeh ve ki yitzdak yelod isha.
'mah' means 'what', 'enosh' means 'man' or 'person', 'ki' means 'that' or 'so that', 'yizkeh' means 'he may be honored' or 'he may be worthy', 've' means 'and', 'ki' again means 'that', 'yitzdak' means 'he may be righteous' or 'be justified', 'yelod' means 'may bear' or 'may give birth', 'isha' means 'woman'. The phrase is a rhetorical question asking what a man may become and what a woman may do.
[JOB.15.15] Behold, he will not believe in his holiness, and the heavens will not be pure in his eyes. [§]
Hein bikdoso lo ya'amin ve-shamayim lo zakku be'enav.
'Hein' means 'behold' or 'surely', 'bikdoso' means 'in his holiness' (b- 'in' + kedos 'holy' + -o 'his'), 'lo' means 'not', 'ya'amin' means 'he will believe' (future 3rd masculine singular of 'aman'), 've-shamayim' means 'and the heavens', 'lo' again means 'not', 'zakku' means 'they will be pure' (future 3rd masculine plural of 'zakak' meaning 'to be pure, clean'), 'be'enav' means 'in his eyes' (b- 'in' + eyn 'eyes' + -av 'his').
[JOB.15.16] Even though he is weary and oppressed, a man who drinks injustice like water. [§]
Af ki-nit'ev ve-ne'elach ish-shoteh ka-mayim avlah.
'Af' means 'even though' or 'although', 'ki' is a conjunction meaning 'because' or 'that', 'nit'ev' means 'he is weary' or 'he is exhausted', 've-ne'elach' means 'and he is faint' or 'and he is oppressed', 'ish' means 'man', 'shoteh' means 'drinking', 'ka' means 'like', 'mayim' means 'water', and 'avlah' means 'injustice' or 'wickedness'.
[JOB.15.17] Brother, hear me, and this I have seen and I will recount. [§]
Achavekha shema li veze chaziti vasapra.
'Achavekha' means 'your brother', 'shema' means 'listen' or 'hear', 'li' means 'to me', 'veze' means 'and this', 'chaziti' means 'I have seen', 'vasapra' means 'and I will tell' or 'and I will recount'.
[JOB.15.18] Which the wise will proclaim, and they will not be united with their fathers. [§]
Asher chachamim yaggidu velo kichadu me'avotam.
'Asher' means 'which' or 'that which', 'chachamim' means 'wise (people)', 'yaggidu' means 'they will tell' or 'they will proclaim', 'velo' means 'and not', 'kichadu' means 'together' or 'in one' (i.e., 'united'), 'me'avotam' means 'from their fathers' or 'of their ancestors'.
[JOB.15.19] The earth was given for them alone, and no stranger passed among them. [§]
Lachem levadam nittnah haaretz velo avar zar betocham.
'Lachem' means 'for them', 'levadam' means 'alone' or 'by themselves', 'nittnah' means 'is given' (passive form), 'haaretz' means 'the earth', 'velo' means 'and not', 'avar' means 'passed', 'zar' means 'stranger' or 'foreign', 'betocham' means 'among them' or 'within them'.
[JOB.15.20] All the days of the wicked he is faltering, and the number of years were hidden for the cedar. [§]
Kol-yemei rasha hu mitcholel u-mispar shanim nitzp'nu le'arits.
'Kol-yemei' means 'all days (of)', 'rasha' means 'the wicked', 'hu' means 'he', 'mitcholel' means 'is becoming weak or faltering', 'u-mispar' means 'and the number', 'shanim' means 'years', 'nitzp'nu' means 'were hidden', 'le'arits' means 'to the cedar (or for the cedar)'.
[JOB.15.21] A voice of fear in his ears; the traitor will bring it in peace. [§]
Kol-p'khadim be'aznav ba-shalom shoded yev'onno.
'Kol' means 'voice' or 'sound', 'p'khadim' is the plural construct of 'fear', so together 'voice of fear'. 'Be'aznav' means 'in his ears' (be- = in, aznav = his ear). 'Ba-shalom' means 'in peace' or 'in the peace'. 'Shoded' means 'defector', 'traitor', or 'apostate'. 'Yev'onno' is the verb 'will bring it' (future third person singular with the object suffix '-no' = it). The verse therefore speaks of a fearful sound reaching someone's ears, and a traitor who will bring something in a state of peace. No divine name appears, so no special translation rule for God's names is applied.
[JOB.15.22] He will not believe again from darkness and he will look; he is the God of sword. [§]
Lo yaamin shuv mini choshekh ve tzavu hu Eli charev.
'Lo' means 'not', 'yaamin' means 'he will believe', together 'lo yaamin' = 'he will not believe'. 'shuv' means 'again' or 'return'. 'mini' means 'from' and 'choshekh' means 'darkness', so 'mini choshekh' = 'from darkness'. 've' means 'and', 'tzavu' means 'he will look' or 'he will stare'. 'hu' means 'he'. 'Eli' is the construct form of 'El' meaning 'God', so 'Eli' = 'God of'. 'charev' means 'sword', so 'Eli charev' = 'God of sword'.
[JOB.15.23] He wanders for bread, where he knows, that it is right in his hand on a dark day. [§]
Noded hu la-lechem ayyeh yada ki nachon be-yado yom choshekh.
'Noded' means 'wanders' or 'is a wanderer', 'hu' means 'he', 'la-lechem' means 'for bread', 'ayyeh' means 'where', 'yada' means 'knows', 'ki' means 'that', 'nachon' means 'right' or 'proper', 'be-yado' means 'in his hand', 'yom' means 'day', 'choshekh' means 'darkness' or 'dark'.
[JOB.15.24] They will bring him to ruin, distress and anguish; they will strike him like a king about to be cast into the circle. [§]
Yev'a'atuhoo tzar u'metsukah titkefehoo ke-melekh atid la-kidoro.
'Yev'a'atuhoo' means 'they will bring him to ruin', 'tzar' means 'distress', 'u'metsukah' means 'and oppression' or 'and anguish', 'titkefehoo' means 'they will strike him', 'ke-melekh' means 'like a king', 'atid' means 'about to' or 'destined', 'la-kidoro' means 'to the circle' or 'to the sphere'.
[JOB.15.25] Because he lifted his hand to God, and to the Almighty he will be mighty. [§]
ki natah el el yado ve'el Shaddai yitgaber.
'ki' means 'because', 'natah' means 'lifted', 'el' means 'to God', 'yado' means 'his hand', 've' means 'and', the second 'el' means 'to', 'Shaddai' is the divine name meaning 'Almighty', 'yitgaber' means 'he will be mighty' or 'exalted'.
[JOB.15.26] He runs to him in the arm, in the thick the backs of his shield. [§]
Yarutz elav b'tzavar ba'avi gabei magnav.
'Yarutz' means 'runs', 'elav' means 'to him', 'b'tzavar' means 'in the arm', 'ba'avi' is an idiomatic phrase that likely conveys 'in the thick' or 'in the dust', 'gabei' means 'the backs of', and 'magnav' means 'his shield'.
[JOB.15.27] For he covered his face with his fat and he made a blemish upon a vessel. [§]
ki kisah panav bechelevo vayaa's pimah alei kasel.
'ki' means 'for', 'kisah' means 'covered', 'panav' means 'his face', 'bechelevo' means 'with his fat', 'vayaa's' means 'and he made', 'pimah' means 'a blemish or smear', 'alei' means 'upon', 'kasel' means 'a vessel or cup'.
[JOB.15.28] And he will cause the vanished cities to be settled; houses will not dwell for those who have plotted to expose. [§]
vayyishkon arim nikhchadot batim lo-yeshvu lamô asher hit'attedu legalim.
'vayyishkon' means 'and will dwell/settle', 'arim' means 'cities', 'nikhchadot' means 'vanished' or 'hidden', 'batim' means 'houses', 'lo-yeshvu' means 'they will not dwell', 'lamô' means 'for them', 'asher' means 'who' or 'that', 'hit'attedu' means 'they conspired' or 'they plotted', 'legalim' means 'to expose' or 'to reveal'.
[JOB.15.29] He will not become rich, nor will his power rise, nor will he be humbled to the earth from them. [§]
Lo yeashar ve lo yakum cheilo ve lo yiteh laaretz minlam.
'Lo' means 'not', 'yeashar' means 'will become rich', 've' means 'and', the second 'lo' means 'not', 'yakum' means 'will rise or stand up', 'cheilo' means 'his strength or power', the third 've' means 'and', the fourth 'lo' means 'not', 'yiteh' means 'will be humbled or brought low', 'laaretz' means 'to the earth', 'minlam' means 'from them' (a plural pronoun indicating those opposed).
[JOB.15.30] It will not turn away from me, darkness; he will cleanse it, will dry the flame, and it will turn away in the spirit of his mouth. [§]
Lo-yasur mini choshech yonakteh teyabesh shalhevet ve-yesur be-ruach pi.
'Lo' means 'not', 'yasur' means 'will turn away' or 'depart', 'mini' means 'from me', 'choshech' means 'darkness', 'yonakteh' means 'he will cleanse it', 'teyabesh' means 'will dry', 'shalhevet' means 'flame', 've-yesur' means 'and will turn away', 'be-ruach' means 'in the spirit' or 'by the wind', 'pi' means 'his mouth'.
[JOB.15.31] Do not let him believe in the falsehood, for it will be his vanity. [§]
Al-yaamen ba-shav nita'ah ki-shav tiheye temurato.
'Al' means 'do not', 'yaamen' means 'he will believe' (future third person masculine of believe), 'ba-shav' means 'in the falsehood' or 'in vanity', 'nita'ah' (from the root N-T-‘) means 'will be set up' or 'will arise', 'ki' means 'for' or 'because', 'shav' means 'false' or 'vain', 'tiheye' means 'it will be' (future 3rd feminine singular of be), 'temurato' means 'his vanity' (from temurah, meaning futility or emptiness).
[JOB.15.32] His day will be empty, and his covering will not be fresh. [§]
Belo-yomo timale vechipato lo ra'anana.
'Belo' means 'without', 'yomo' means 'his day', 'timale' means 'will be filled', 'vechipato' means 'and his covering or skin', 'lo' means 'not', 'ra'anana' means 'fresh, green, renewed'.
[JOB.15.33] He will crush like a vine with its branch, and he will cast like an olive its pit. [§]
Yachmos kagefen bisro veyashlek kazzayit nitzato.
'Yachmos' means 'he will crush', 'kagefen' means 'like a vine', 'bisro' means 'with its branch', 'veyashlek' means 'and he will cast', 'kazzayit' means 'like an olive', 'nitzato' means 'its pit'.
[JOB.15.34] For the proud assembly of the wicked, and fire devoured the tents of the oppressors. [§]
Ki-`adat chanaf galmud ve-esh akhlah aholei shochad.
'Ki' means 'For', '`adat' means 'assembly' or 'group', 'chanaf' means 'proud' or 'boastful', 'galmud' means 'wicked' or 'evil', 've' means 'and', 'esh' means 'fire', 'akhlah' means 'devoured' or 'consumed', 'aholei' means 'tents of', 'shochad' means 'the oppressors' or 'the wicked'.
[JOB.15.35] The seer toils and brings forth iniquity, and in their wombs they prepare deceit. [§]
Ha-roh amal ve-yalod aven u-bitnam tahin mirmah.
'Ha-roh' means 'the seer', 'amal' means 'toil' or 'labour', 've-yalod' means 'and gives birth', 'aven' means 'iniquity' or 'guilt', 'u-bitnam' means 'and in their wombs', 'tahin' means 'they prepare' (or 'you prepare' in a generic sense), 'mirmah' means 'deceit' or 'fraud'.
JOB.16
[JOB.16.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.16.2] I have heard, as these many consolations of toil, all of you. [§]
Shamati ke'eleh rabbot menachemei amal kulkhem.
'Shamati' means 'I heard', 'ke'eleh' means 'as these' (ke = like/as, eleh = these), 'rabbot' means 'many' (feminine plural), 'menachemei' means 'comforters' or 'consolations', 'amal' means 'labor' or 'toil', 'kulkhem' means 'all of you'.
[JOB.16.3] Awake to the words of the spirit, or what will cause you to run, for you will answer. [§]
haqetz ledivrei-ruach o mah-yimritsecha ki taaneh.
'haqetz' means 'awake' or 'arise'; 'ledivrei' means 'to the words of'; 'ruach' means 'spirit'; 'o' means 'or'; 'mah' means 'what'; 'yimritsecha' means 'will cause you to run' or 'will drive you'; 'ki' means 'for' or 'because'; 'taaneh' means 'you will answer'.
[JOB.16.4] Also I, like you, will speak: there is your soul under my soul; I will hide upon you with words and I will rescue you with my mind. [§]
Gam anokhi kachem adabera lu-yesh nafshechem tachat nafshi achbira aleichem be-milim ve-oniyah aleichem be-mo roshi.
'Gam' means 'also', 'anokhi' means 'I', 'kachem' means 'like you', 'adabera' means 'will speak', 'lu-yesh' means 'to him there is', 'nafshEchem' means 'your soul', 'tachat' means 'under', 'nafshi' means 'my soul', 'achbira' means 'I will hide', 'aleichem' means 'upon you', 'be-milim' means 'with words', 've-oniyah' means 'and I will rescue', 'aleichem' again 'upon you', 'be-mo' means 'in my', 'roshi' means 'head' or 'mind'.
[JOB.16.5] I will strengthen you by my mouth, and my lips will keep silent. [§]
aamitzchem bemo-pi venid shfatai yachsokh.
'aamitzchem' means 'I will strengthen you', 'bemo-pi' means 'by my mouth', 'venid' means 'and (my) will', 'shfatai' means 'my lips', 'yachsokh' means 'will keep silent' or 'will hold back'.
[JOB.16.6] If I speak, my pain will not be restrained and I will be silenced; what will go from me? [§]
im adabrah lo yehashek ke'avi ve'achdela mah mini yahaloch.
'im' means 'if', 'adabrah' means 'I will speak', 'lo' means 'not', 'yehashek' means 'will be restrained' or 'will be held back', 'ke'avi' means 'as my pain', 've'achdela' means 'and I will be silenced', 'mah' means 'what', 'mini' means 'from me', 'yahaloch' means 'will walk' or 'will go'.
[JOB.16.7] But now my God, the names of all my congregation. [§]
Ach attah He'lan'i ha shimmot kol adat i.
'Ach' means 'but', 'attah' means 'now', together 'but now'. 'He'lan'i' is a theophoric form based on El (God) with the first‑person singular suffix, thus 'my God'. 'ha' is the definite article 'the'. 'shimmot' means 'names'. 'kol' means 'all', 'adat' means 'congregation' or 'assembly', and the suffix '-i' means 'my', so 'kol adat i' means 'all my congregation'.
[JOB.16.8] And he concealed me as a witness that was, and he arose within me like my silence; before him he answered. [§]
vatikmeteni leed hayah vayakam bi kachashi befane yaane.
'vatikmeteni' means 'and (he/she) concealed me', 'leed' means 'as a witness', 'hayah' means 'was' or 'that was', 'vayakam' means 'and (he) rose/uprose', 'bi' means 'in me' or 'within me', 'kachashi' means 'like my silence', 'befane' means 'in front of him/before him', 'yaane' means 'he answered'.
[JOB.16.9] His nose devoured and he despised me; he gnawed upon me with his teeth; my enemy will turn his eyes toward me. [§]
apo taraf vayistmeni charak alai beshinav tzari yiltosh einav li.
'apo' means 'his nose', 'taraf' means 'devoured' or 'tore', 'vayistmeni' means 'and he despised me' (from the root meaning to treat contemptuously), 'charak' means 'gnawed', 'alai' means 'upon me', 'beshinav' means 'in his teeth', 'tzari' means 'my enemy' or 'the adversary', 'yiltosh' means 'will cast away' or 'will turn away', 'einav' means 'his eyes', 'li' means 'to me' or 'for me'.
[JOB.16.10] They mocked me in their mouths, in contempt they struck my life; together they will be filled against me. [§]
pa'aru alai befeehem becherpah hiku lechayay yachad alai yitmallo'on.
'pa'aru' means 'they mocked', 'alai' means 'against me' or 'upon me', 'befeehem' means 'in their mouths', 'becherpah' means 'with contempt' or 'in scorn', 'hiku' means 'they struck' or 'they hit', 'lechayay' means 'to my life' or 'for my life', 'yachad' means 'together', the second 'alai' repeats 'against me', and 'yitmallo'on' means 'they will be filled' or 'they will be satisfied'.
[JOB.16.11] God will bind me to evil, and upon the hands of the wicked will cast me down. [§]
yasgireini el el avil ve'al-yedei reshaim yirteni.
'yasgireini' means 'will bind me', 'el' (capitalized) means 'God', the second 'el' means 'to' or 'against', 'avil' means 'evil', 've'al-yedei' means 'and upon the hands of', 'reshaim' means 'the wicked', 'yirteni' means 'will cast me down' or 'will make me fall'.
[JOB.16.12] I was humbled, and He rebuked me, and He seized my oppression, and He scolded me, and He lifted me up for His purpose. [§]
shalu hayiti vayfarprereni veachaz be'arfi vayfatzp'tzeni vaykimeni lo lematara.
'shalu' means 'I was humbled', 'hayiti' means 'I was', 'vayfarprereni' means 'and He rebuked me', 'veachaz' means 'and He seized', 'be'arfi' means 'my oppression', 'vayfatzp'tzeni' means 'and He scolded me', 'vaykimeni' means 'and He lifted me up', 'lo' means 'for Him', 'lematara' means 'for a purpose or goal'.
[JOB.16.13] They will surround me, the multitude, they will cast my bitterness and will not have mercy, they will pour my bitterness onto the earth. [§]
Yasobu alai ravav yifalach kiloyti velo yachmol yishpokh laaretz mererati.
'Yasobu' means 'they will surround', 'alai' means 'against me' or 'upon me', 'ravav' means 'his many' or 'the multitude', 'yifalach' means 'will cast down' or 'will cause to fall', 'kiloyti' means 'my bitterness' (or 'my sorrows'), 'velo' means 'and not', 'yachmol' means 'will have mercy' (negated here, so 'will not have mercy'), 'yishpokh' means 'will pour out', 'laaretz' means 'to the earth' or 'onto the ground', 'mererati' means 'my bitterness'.
[JOB.16.14] He will scatter me like a breach before a breach; he will run upon me like a warrior. [§]
Yifretzeni perez al-penei-parez yarutz alai ke-gibor.
'Yifretzeni' means 'he will scatter me', 'perez' means 'a crack or breach', 'al-penei' means 'upon the face of', 'parez' repeats the word 'crack', 'yarutz' means 'he will run', 'alai' means 'upon me', and 'ke-gibor' means 'like a mighty man or warrior'.
[JOB.16.15] I have torn a sack upon my skin and I have humbled my horn in dust. [§]
Saq tafar-ti a-lei gil-di ve-olal-ti be-a-far kar-ni.
'Saq' means 'a sack' or 'a bag'; 'tafar-ti' is the first person perfect of the verb 'to tear' meaning 'I have torn'; 'a-lei' means 'upon me' (literally 'on me'); 'gil-di' means 'my skin' or 'my hide'; 've-olal-ti' is the first person perfect of the verb 'to humiliate' or 'to bring low' meaning 'I have humbled'; 'be-a-far' means 'in dust'; 'kar-ni' means 'my horn' (a metaphor for strength or honor).
[JOB.16.16] My face is scorched from my weeping, and over my sighs is darkness. [§]
panai chomermerah mini-beki ve'al afapfai tzalmawet.
'panai' means 'my face', 'chomermerah' means 'burned' or 'scorched', 'mini-beki' means 'from my weeping' (literally 'my weeping'), 've'al' means 'and upon' or 'and over', 'afapfai' means 'my sighs' or 'my sighing', 'tzalmawet' means 'darkness' or 'shadow of death'.
[JOB.16.17] My hands are not raised in violence, and my prayer is pure. [§]
Al lo chamas b'kappay u-tefilati zakah.
'Al' means 'upon' or 'on', 'lo' means 'no' or 'not', 'chamas' means 'violence' or 'bloodshed', 'b'kappay' means 'in my palms' (literally 'in my hands'), 'u' means 'and', 'tefilati' means 'my prayer', 'zakah' means 'pure' or 'righteous'.
[JOB.16.18] Earth, do not cover my blood, and let there be no place for my outcry. [§]
Eretz al-tekhassi dami ve'al yehiy maqom leza'akati.
'Eretz' means 'earth' or 'land', 'al' is a negative particle meaning 'not', 'tekhas si' (tekhas si) is the verb 'to cover', 'dami' means 'my blood', 've'al' means 'and not', 'yehiy' is the verb 'to be', 'maqom' means 'place', 'leza'akati' means 'for my cry' or 'for my outcry'.
[JOB.16.19] Even now, behold, in the heavens is my witness, and my witness in the heights. [§]
Gam-atah hineh ba-shamayim edi ve-sahadi ba-meromim.
'Gam-atah' means 'even now' or 'also now', 'hineh' means 'behold' or 'see', 'ba-shamayim' means 'in the heavens', 'edi' means 'my witness', 've-sahadi' means 'and my witness' (from the root shahad "to bear witness"), 'ba-meromim' means 'in the heights' or 'in the high places'.
[JOB.16.20] My bitter enemies, my companion, to God my eyes have become faint. [§]
Melitzi re'ai el Eloah dalpah eini.
'Melitzi' means 'my bitter ones' or 'my enemies', 're'ai' means 'my companion' or 'my friend', 'el' means 'to', 'Eloah' is the singular form of the name Elohim and is translated as 'God', 'dalpah' is a verb meaning 'have become faint' or 'have grown weak', and 'eini' means 'my eyes'.
[JOB.16.21] And he will rebuke a man with God, and a son of man to his companion. [§]
Ve yokhach legeber im Eloah uven adam lereehu.
'Ve' means 'and', 'yokhach' means 'will rebuke' or 'will correct', 'legeber' means 'to a man', 'im' means 'with', 'Eloah' is the singular Hebrew word for God and is rendered literally as 'God', 'uven' means 'and a son', 'adam' means 'man' or 'human', 'lereehu' means 'to his companion' or 'to his fellow'. The phrase therefore speaks of someone rebuking a man together with God, and a son of man toward his companion.
[JOB.16.22] For the years are counted, and I will not turn back from the way I walk. [§]
Ki-she'not mispar ye'etavu ve'oraḥ lo ashav ehalokh.
'Ki' means 'for' or 'because', 'she'not' means 'years' (plural of 'year'), 'mispar' means 'number' or 'count', 'ye'etavu' is a third‑person plural verb meaning 'they will be counted' or 'they will number', 've'oraḥ' means 'and the way', 'lo' means 'not', 'ashav' is a first‑person verb meaning 'I will turn back' or 'I will return', 'ehalokh' is a first‑person verb meaning 'I will walk' or 'I will go'.
JOB.17
[JOB.17.1] My spirit is bound, my days are broken, graves for me. [§]
Ruchi chubalaha yamai nizachu kevarim li.
'Ruchi' means 'my spirit', 'chubalaha' means 'is bound' (from the root to bind), 'yamai' means 'my days', 'nizachu' means 'are broken' or 'have been broken', 'kevarim' means 'graves', 'li' means 'to me' or 'for me'.
[JOB.17.2] If they are not set against me and in their rebellion my eye bears a burden. [§]
Im lo hatulim imadi uvehamrotam talan eyni.
'Im' means 'if', 'lo' means 'not', 'hatulim' means 'they are set' or 'they are placed', 'imadi' means 'against me', 'uvehamrotam' means 'and in their rebellion' ('hamrot' = rebellion, '-am' their, with the prefix 've' = and, 'be' = in), 'talan' means 'the weight' or 'burden', and 'eyni' means 'my eye'.
[JOB.17.3] Please put me with you; who is the one that will strike my hand. [§]
Simah na arveni immahkha mi hu le-yadi yittakea.
'Simah' means 'put' (imperative of to place), 'na' means 'please' (a polite particle), 'arveni' means 'mix me' or 'associate me', 'immahkha' means 'with you', 'mi' means 'who', 'hu' means 'he', 'le-yadi' means 'to my hand' (or 'for my hand'), 'yittakea' means 'will strike' or 'will hit'.
[JOB.17.4] For their heart you have hidden from wisdom, therefore you will not exalt. [§]
ki livam tzafanta mischakel al-ken lo teromem.
'ki' means 'for' or 'because', 'livam' means 'their heart', 'tzafanta' means 'you have hidden', 'mischakel' means 'from wisdom', 'al-ken' means 'therefore', 'lo' means 'not', 'teromem' means 'you will lift up' or 'exalt'.
[JOB.17.5] He will proclaim the share to friends, and the eyes of his sons will cease. [§]
Lechelek yagid re'im ve'einei banav tichlena.
'Lechelek' means 'a portion' or 'share', 'yagid' means 'he will proclaim' or 'he will tell', 're'im' means 'friends' or 'companions', 've'einei' means 'and the eyes of', 'banav' means 'his sons', 'tichlena' means 'will be ended' or 'will cease'.
[JOB.17.6] And He will set me to rule the nations, and I will be a sign before the peoples. [§]
ve-hitzigani limshol amim ve-tofet lepanim eheyyeh.
've' means 'and', 'hitzigani' means 'He set me' (causative form of show/set), 'limshol' means 'to rule' or 'to govern', 'amim' means 'nations' or 'peoples', 've' again means 'and', 'tofet' means 'a sign' or 'a token', 'lepanim' means 'before' or 'in front of', 'eheyyeh' means 'I will be'.
[JOB.17.7] And my eyes grew dark from the darkness, and my shade was like a shadow over everything. [§]
vattekah mikkaash eini viitsurai ka-tzel kulam.
'vattekah' means 'and (it) became dark', 'mikkaash' means 'from darkness' or 'by burning', 'ein i' means 'my eyes', 'viitsurai' means 'and my shade', 'ka-tzel' means 'like a shadow', 'kulam' means 'all of them' or 'everything'.
[JOB.17.8] The upright will be silent concerning this, and the pure will be awakened concerning grace. [§]
yashomu yesharim al zot venaki al chanef yit'orar.
'yashomu' means 'they shall be silent', 'yesharim' means 'the upright', 'al zot' means 'concerning this', 'venaki' means 'and the pure', 'al chanef' means 'concerning grace', 'yit'orar' means 'will be aroused or awakened'.
[JOB.17.9] And the righteous shall hold his way, and pure hands shall add courage. [§]
veyoachez tzaddik darcho utahar yadayim yosif ometz.
'veyoachez' means 'and (he) will hold', 'tzaddik' means 'the righteous one', 'darcho' means 'his way', 'utahar' means 'and pure', 'yadayim' means 'hands', 'yosif' means 'will add' or 'will increase', 'ometz' means 'strength' or 'courage'. The phrase therefore says that the righteous will hold his way, and pure hands will add courage.
[JOB.17.10] And indeed, all of them will return and please come, and I will not find a wise among you. [§]
ve'ulam kulam tashuvu u'vo'u na ve'lo emtza bachem chacham.
've'ulam' means 'and indeed', 'kulam' means 'all of them', 'tashuvu' means 'you will return', 'u'vo'u' means 'and you will come', 'na' means 'please' (a polite request), 've'lo' means 'and not', 'emtza' means 'I will find', 'bachem' means 'among you', 'chacham' means 'wise' or 'wise one'.
[JOB.17.11] My days have passed, my vigor has been cut off, the inheritances of my heart. [§]
Yamai avru zimotai nitteku morashei levavi.
'Yamai' means 'my days', 'avru' means 'have passed', 'zimotai' means 'my vigor or strength', 'nitteku' means 'have been cut off', 'morashei' means 'inheritances' (plural construct form), 'levavi' means 'of my heart'.
[JOB.17.12] They set a light close before the darkness, from night to day. [§]
Layla le-yom yashimu or karov mipnei choshekh.
'Layla' means 'night', 'le-yom' means 'to day' or 'for day', 'yashimu' means 'they will set' or 'they will place', 'or' means 'light', 'karov' means 'close' or 'near', 'mipnei' means 'before' or 'in front of', 'choshekh' means 'darkness'.
[JOB.17.13] If I hope for the grave, my house in darkness, I have broken my hope. [§]
Im akaveh sheol beiti bachoshekh rippadeti yetsuai.
'Im' means 'if', 'akaveh' means 'I hope' or 'I look for', 'sheol' means 'the netherworld' or 'the grave', 'beiti' means 'my house', 'bachoshekh' means 'in darkness', 'rippadeti' means 'I have torn' or 'I have broken', 'yetsuai' means 'my hope'.
[JOB.17.14] For ruin I called my father, you, my mother, and my sister, for deceit. [§]
lashachat karati avi atah immi vaachoti larimmah.
'lashachat' means 'for destruction' or 'to ruin', 'karati' means 'I called', 'avi' means 'my father', 'atah' means 'you', 'immi' means 'my mother', 'vaachoti' means 'and my sister', 'larimmah' means 'for deceit' or 'to falsehood'.
[JOB.17.15] And where is it my hope, and my hope, who will set it right? [§]
ve ayyeh efo tikvati ve tikvati mi yeshurannah.
've' means 'and', 'ayyeh' means 'where', 'efo' means 'it is', 'tikvati' means 'my hope', the second 've' again means 'and', the second 'tikvati' repeats 'my hope', 'mi' means 'who', and 'yeshurannah' means 'will make it straight' or 'will set it right'.
[JOB.17.16] In the waste, Sheol will descend if together upon dust it has settled. [§]
baddē she'ol teradnah im yachad al afar nahat
'baddē' means 'in the waste' (bâ + dâ with a final vowel indicating location), 'she''ol' means 'Sheol' (the realm of the dead), 'teradnah' means 'she will descend' (third‑person feminine future), 'im' means 'if', 'yachad' means 'together', 'al' means 'upon', 'afar' means 'dust', 'nahat' means 'has fallen' or 'has settled'.
JOB.18
[JOB.18.1] And Bildad the Shuchi answered, and said. [§]
va-ya'an Bildad haShuchi va-yomar.
'va-ya'an' means 'and he answered', 'Bildad' is a proper name retained as is, 'haShuchi' means 'the Shuchi' (a family or regional designation), 'va-yomar' means 'and he said'.
[JOB.18.2] Until when will you set the pieces into words? Understand, and then we will speak. [§]
ad-ana tesimuun kinzei le-millin tavinu ve'achar nedabber.
'ad-ana' means 'until when', 'tesimuun' means 'you (plural) will set' or 'place', 'kinzei' means 'the pieces' or 'the fragments', 'le-millin' means 'to words' or 'into speech', 'tavinu' means 'you will understand', 've'achar' means 'and after' or 'and then', 'nedabber' means 'we will speak' or 'we will talk'.
[JOB.18.3] Why are we counted as a beast, we are hidden in your eyes. [§]
Maddu'a nechashavnu kavhemah nitminu be'eineichem.
'Maddu'a' means 'why', 'nechashavnu' means 'are we counted', 'kavhemah' means 'as a beast/animal', 'nitminu' means 'we are hidden', 'be'eineichem' means 'in your eyes'.
[JOB.18.4] One who bruises his soul in his anger, the affliction will abandon the earth and the rock will be broken from its place. [§]
Toref nafsho be'apo halma'ancha te'azav aretz vey'ettaq-tzur mimmeko.
'Toref' means 'one who rubs or bruises', 'nafsho' means 'his soul', 'be'apo' means 'in his anger', 'halma'ancha' means 'the affliction' (or 'the oppression'), 'te'azav' means 'will abandon' or 'will forsake', 'aretz' means 'the earth', 've' means 'and', 'yettaq-tzur' means 'the rock will be broken' ('tzur' = rock, 'yettaq' = will be broken), 'mimmeko' means 'from its place'.
[JOB.18.5] Even the light of the wicked will know you, and it will not be quenched by a returning fire. [§]
gam or resha'im yida'ach velo-yigah shevib isho.
'gam' means 'even' or 'also', 'or' means 'light', 'resha'im' means 'the wicked', 'yida'ach' means 'will know you', 'velo' means 'and not', 'yigah' means 'will be extinguished' or 'will be quenched', 'shevib' means 'returning' or 'that which returns', 'isho' means 'fire' (literally 'his fire' or 'a fire').
[JOB.18.6] Light and darkness are in his tent, and his lamp upon it you will know. [§]
Or chashach beahlo ve'nero alav yidach.
'Or' means 'light', 'chashach' means 'darkness', 'beahlo' means 'in his tent', 've'nero' means 'and his lamp', 'alav' means 'upon it', 'yidach' means 'you will know' (future second‑person singular of the verb know).
[JOB.18.7] They bind the steps of his strength and cast away his counsel. [§]
Yetzru tzadei ono ve-tashlikhehu atzato.
'Yetzru' means 'they bind', 'tzadei' means 'steps of', 'ono' means 'his strength', 've-tashlikhehu' means 'and cast him', 'atzato' means 'his counsel'.
[JOB.18.8] For he is sent in the mud at his feet, and on his way he will walk. [§]
ki shullach be'reshet be'raglav ve'al svachah yithallech.
'ki' means 'for' or 'because', 'shullach' is the participle of the verb 'shalah' meaning 'sent' or 'has been sent', 'be'reshet' means 'in the mud' (reshet = mud, mire), 'be'raglav' means 'at his feet' (raglav = his foot/feet), 've'al' means 'and upon', 'svachah' (from shavach) means 'his way' or 'his path', 'yithallech' is the verb 'to walk' in the third person singular future, meaning 'he will walk'.
[JOB.18.9] He will hold a blow in the heel; he will seize upon him the strong ones. [§]
Yoachez beakev pach yachazek alav tzammim.
'Yoachez' means 'he will hold', 'beakev' means 'in the heel', 'pach' means 'a blow' or 'strike', 'yachazek' means 'he will seize' or 'grasp', 'alav' means 'upon him', 'tzammim' means 'the strong ones' or 'the mighty'.
[JOB.18.10] Concealed in the earth his cord, and his kingdom upon the appointed. [§]
tamun baaretz chavlo umalkuto alei natib.
'tamun' means 'hidden' or 'concealed', 'baaretz' means 'in the land' or 'in the earth', 'chavlo' means 'his cord' or 'his rope', 'umalkuto' means 'and his kingdom', 'alei' means 'upon' or 'over', 'natib' means 'the appointed' or 'the destined one'.
[JOB.18.11] He surrounded them with his tents and scattered them at his feet. [§]
Saviv bi'atuho balahot vehefitzuhu le-raglav.
'Saviv' means 'around' or 'surrounding'. 'Bi'atuho' is a construct phrase meaning 'in his ...', likely referring to his presence or dwelling. 'Balahot' means 'in the tents' (plural). 'Vehefitzuhu' means 'and he scattered them' (plural). 'Le-raglav' means 'to his feet' or 'under his feet'. The verse depicts an enemy being encircled by the divine presence and then dispersed at the Lord's feet.
[JOB.18.12] Let his hunger be, and I will make it right for his side. [§]
Yehi raev ono veeyid nachon le tsallo.
'Yehi' means 'let it be', 'raev' means 'hunger', 'ono' means 'his', 'veeyid' means 'and I will make', 'nachon' means 'proper' or 'right', 'le' means 'to' or 'for', 'tsallo' means 'his side' or 'his flank'.
[JOB.18.13] He will eat in the skins of his own, he will eat in his skins in the firstborn death. [§]
Yo'chal badei oro Yo'chal badav bechor mavet.
'Yo'chal' means 'he will eat', 'badei' is the construct form of 'bad' meaning 'skin' with the preposition 'in', thus 'in the skins', 'oro' means 'his skin', the second 'Yo'chal' repeats 'he will eat', 'badav' is 'in his skins', 'bechor' means 'firstborn', and 'mavet' means 'death'; together 'in the firstborn death'.
[JOB.18.14] He will cut him off from his tent, his covenant, and will make him step before the king in battles. [§]
yinatek meohlo mivtacho vatazidehu lemelech balahot.
'yinatek' means 'he will cut off' (future third masculine singular of cut off). 'meohlo' means 'from his tent' (me- = from, ohl = tent, -o = his). 'mivtacho' means 'his covenant' (mivtach = covenant, -o = his). 'vatazidehu' means 'and he will make him step' (v- = and, ta- = you will, (but here as a causative sense) step, -hu = him). 'lemelech' means 'to the king' (le- = to, melech = king). 'balahot' means 'in battles' (b- = in, alahot = battles, a plural form).
[JOB.18.15] You will dwell in his house without him; he will sow upon his offspring the gafrim. [§]
Tishkon be'aholo mibeli lo yezore al-navehu gafrim.
'Tishkon' means 'you will dwell', 'be'aholo' means 'in his house', 'mibeli' means 'without', 'lo' means 'him', 'yezore' means 'he will sow', 'al-navehu' means 'upon his offspring', 'gafrim' is a rare noun that likely denotes a specific kind of produce or a type of vessel; the exact meaning is uncertain, so it is rendered as a proper name of the item being sown.
[JOB.18.16] From beneath its roots they shall become dry, and from above its harvest shall be cut. [§]
Mi-tachat sharashav yivashu u-mimma'al yimmal ketziro.
'Mi' means 'from', 'tachat' means 'under/beneath'; 'sharashav' means 'its roots' (sha'ar = root, -av = its); 'yivashu' means 'they shall become dry' (verb, third person masculine plural); 'u' means 'and'; 'mimma'al' means 'from above'; 'yimmal' means 'they shall cut' (verb, third person masculine plural); 'ketziro' means 'its harvest' (ketsir = harvest, -o = its).
[JOB.18.17] His memory has perished from the earth and there is no name for him before the outside. [§]
Zichro avad mini aretz velo shem lo al penei chuts.
'Zichro' means 'his memory', 'avad' means 'has perished', 'mini' means 'from', 'aretz' means 'the earth', 'velo' means 'and not', 'shem' means 'name', 'lo' means 'for him', 'al' means 'upon' or 'before', 'penei' means 'the face of', 'chuts' means 'outside' or 'the outer'.
[JOB.18.18] He will strike him from light to darkness, and from the world he will cast him away. [§]
yehdefuh meor el choshekh u mitevel y'nidduhu.
'yehdefuh' means 'he will strike him', 'meor' means 'from light', 'el' means 'to', 'choshekh' means 'darkness', 'u' means 'and', 'mitevel' means 'from the world', 'y'nidduhu' means 'he will cast him away'.
[JOB.18.19] He has no heir, and there is none found among his people, and there is no remnant in his dwellings. [§]
Lo nin lo ve-lo nekhad be'ammo ve'eyn sarid bimgurav.
'Lo' means 'not' or 'no'. 'Nin' is taken as a form of the root meaning 'heir' or 'descendant', hence 'heir'. 'Lo' (the second occurrence) means 'to him' or 'for him'. 'Ve-lo' means 'and not'. 'Nekhad' is a verb meaning 'found' or 'present'. 'Be'ammo' means 'in his people'. 'Ve'eyn' means 'and there is no'. 'Sarid' means 'remnant' or 'leftover'. 'Bimgurav' means 'in his dwelling places' or 'in his habitations'.
[JOB.18.20] On his day the later ones breathed, and the earlier ones saw hair. [§]
Al-yomo nashamu acharonim ve-kadmonim achazu saar.
'Al' means 'on', 'yomo' means 'his day', 'nashamu' means 'they breathed', 'acharonim' means 'the later ones', 've' means 'and', 'kadmonim' means 'the earlier ones', 'achazu' means 'they saw', 'saar' means 'hair'.
[JOB.18.21] But these are dwellings of injustice, and this is a place that does not know God. [§]
Ach-elleh mishkenot avval vezeh mekom lo-yada-el.
'Ach' means 'but' or 'only', 'elleh' means 'these', 'mishkenot' means 'dwellings' or 'habitations', 'avval' means 'injustice', 'vezeh' means 'and this', 'mekom' means 'place', 'lo' means 'not', 'yada' means 'knew' (verb), 'el' means 'God'.
JOB.19
[JOB.19.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.19.2] How long will you oppress my soul and crush me with words. [§]
ad-ana togiun nafshi utedakkeunani be-milim.
'ad-ana' means 'until when', 'togiun' means 'you oppress', 'nafshi' means 'my soul', 'utedakkeunani' means 'and you crush me', 'be-milim' means 'with words'.
[JOB.19.3] This ten times you will finish me; you will not be ashamed; you will acknowledge me. [§]
Zeh eser pe'amim takhlimuni lo-tevoshu tahk'ru-li.
'Zeh' means 'this', 'eser' means 'ten', 'pe'amim' means 'times', 'takhlimuni' is a verb form meaning 'you will finish or complete me', 'lo-tevoshu' means 'you will not be ashamed', 'tahk'ru-li' is a verb form meaning 'you will acknowledge me' or 'you will recognize me'.
[JOB.19.4] And even truly I have gone astray; my folly hangs over me. [§]
ve'af amnam shagiti itti talin meshugati.
've'af' means 'and even', 'amnam' means 'truly', 'shagiti' means 'I have erred' or 'I have gone astray', 'itti' means 'with me' or 'upon me', 'talin' means 'hanging' (from the root meaning 'to hang'), 'meshugati' means 'my madness' or 'my folly'.
[JOB.19.5] If indeed you magnify against me and rebuke against me my contempt. [§]
Im amnam alai tagdilu ve tochichu alai cherpati.
'Im' means 'if', 'amnam' means 'indeed' or 'truly', 'alai' means 'against me' (the preposition al with the suffix -ai), 'tagdilu' is the future second‑person plural of the verb gadal meaning 'you will magnify' or 'you will make great', 've' means 'and', 'tochichu' is the future second‑person plural of the verb tochich meaning 'you will correct' or 'you will rebuke', the second 'alai' again means 'against me', and 'cherpati' means 'my mockery' or 'my contempt'.
[JOB.19.6] Know his mouth, because God has blinded me and his protection upon me has surrounded. [§]
Deu efo ki Eloah ivtani u-mezutzo alai hiqqif.
'Deu' means 'know' (imperative plural), 'efo' means 'his mouth', 'ki' means 'because' or 'for', 'Eloah' means 'God' (the name Eloah translated literally as God), 'ivtani' means 'has blinded me', 'u' means 'and', 'mezutzo' means 'his protection' or 'his shield', 'alai' means 'upon me', 'hiqqif' means 'has surrounded' or 'has encircled'.
[JOB.19.7] Behold, I will cry out against injustice, and I will not answer; I will be confounded, and there is no judgment. [§]
Hen etzaq chamas velo eaneh ashav ve'ein mishpat.
'Hen' means 'Behold'. 'etzaq' is the first person future of the verb 'to cry out' (I will cry out). 'chamas' means 'injustice' or 'oppression'. 've' is the conjunction 'and'. 'lo' means 'not'. 'eaneh' is the first person future of 'to answer' (I will answer), so together 'velo eaneh' means 'and I will not answer'. 'ashav' is the first person future of the verb 'to be confounded' or 'to be perverse' (I will be confounded). 've' again is 'and'. 'ein' means 'there is no'. 'mishpat' means 'judgment' or 'justice'.
[JOB.19.8] My way is fenced and I will not pass, and upon my ways darkness will be placed. [§]
orchi gadar velo eever ve'al netivotai choshech yashim.
'orchi' means 'my way' or 'my path', 'gadar' means 'fence' or 'enclosure', 'velo' means 'and not' or 'nor', 'eever' means 'I will not pass' or 'I will not cross', 've'al' means 'and upon' or 'and on', 'netivotai' means 'my ways', 'choshech' means 'darkness', 'yashim' means 'he will place' or 'will set'.
[JOB.19.9] My glory from above me has been taken away, and he removed the crown of my head. [§]
Kavodi me'alai hifshit vayassar atered roshi.
'Kavodi' means 'my glory', 'me'alai' means 'from above me' or 'from me', 'hifshit' is a Hifil verb meaning 'has taken away' or 'has cut off', 'vayassar' means 'and he removed', 'ateret' means 'crown', 'roshi' means 'my head'.
[JOB.19.10] Surround me all around, and I walk, and my hope moves like a tree. [§]
yittezeni saviv vaelekh vayyassa ka'etz tiqvati.
'yittezeni' means 'surround me'; 'saviv' means 'all around'; 'vaelekh' means 'and I walk'; 'vayyassa' means 'and it moves/travels'; 'ka'etz' means 'like a tree'; 'tiqvati' means 'my hope'.
[JOB.19.11] And his anger was hot against me, and he counted me as his enemies. [§]
Vayyachar alai appo vayachsheveni lo ke-tzarav.
'Vayyachar' means 'and his anger was hot', 'alai' means 'against me' or 'upon me', 'appo' means 'his anger', 'vayachsheveni' means 'and he counted me', 'lo' means 'to him' or 'as his', 'ke-tzarav' means 'as his enemies'.
[JOB.19.12] Together his troops will come, and they will turn their way upon me, and they camped around my tent. [§]
Yachad yavo'u gedudav vayassolu alai darkam vayachanu saviv leaholi.
'Yachad' means 'together', 'yavo'u' means 'they will come', 'gedudav' means 'his troops', 'vayassolu' means 'and they turned', 'alai' means 'upon me' or 'against me', 'darkam' means 'their way', 'vayachanu' means 'and they camped', 'saviv' means 'around', 'leaholi' means 'by my tent'.
[JOB.19.13] My brother has become distant from me, and my acquaintances are only strangers to me. [§]
Achai me'alai hirchik veyod'ei ach-zaru mimeni.
'Achai' means 'my brother', 'me'alai' means 'from me' or 'away from me', 'hirchik' means 'has made distant' or 'has removed', 'veyod'ei' means 'and my acquaintances', 'ach' means 'only', 'zaru' means 'foreigners' or 'strangers', and 'mimeni' means 'from me'.
[JOB.19.14] My close ones have ceased and my known ones have forgotten me. [§]
Chadlu krovai u-meyudai shekhuni.
'Chadlu' means 'they have ceased', 'krovai' means 'my close ones', 'u-meyudai' means 'and my known ones', 'shekhuni' means 'have forgotten me'.
[JOB.19.15] The foreigners of my house and my mothers consider me a foreigner; I was in their eyes. [§]
Garei beiti ve'amhotai lezar tachshbuni nachri hayiti be'eynehem.
'Garei' means 'foreigners' or 'sojourners', 'beiti' means 'my house', 've'amhotai' means 'and my mothers', 'lezar' means 'to a stranger' or 'as a foreigner', 'tachshbuni' means 'you consider me' or 'you think of me', 'nachri' means 'foreign' or 'stranger', 'hayiti' means 'I was', 'be'eynehem' means 'in their eyes'.
[JOB.19.16] I called to my servant and he does not answer; with my mouth I will plead to him. [§]
Leavdi karati velo yaaneh be-mopi etchanen lo.
'Leavdi' means 'to my servant', 'karati' means 'I called', 'velo' means 'and he did not', 'yaaneh' means 'answer', 'be-mopi' means 'with my mouth', 'etchanen' means 'I will plead', 'lo' means 'to him'.
[JOB.19.17] My spirit has become estranged from my wife, and I have shown compassion to the children of my womb. [§]
ruchi zara leishtI vechannoti livnei bitni.
'ruchi' means 'my spirit', 'zara' means 'estranged' or 'foreign', 'leishtI' means 'to my wife', 'vechannoti' means 'and I have shown compassion', 'livnei' means 'to the children', 'bitni' means 'of my womb'.
[JOB.19.18] Even the evildoers have despised me; I will arise and they speak against me. [§]
Gam avilim masu bi, akuma vayedabru bi.
'Gam' means 'even' or 'also', 'avilim' means 'evildoers', 'masu' means 'they have despised' or 'hated', 'bi' means 'me', 'akuma' means 'I will arise' or 'I will rise', 'vayedabru' means 'and they speak' or 'and they spoke', the second 'bi' means 'against me' or 'about me'.
[JOB.19.19] All the deepest parts of my secret despise me, and this that I love has been turned against me. [§]
ti'avuni kol-metei sodi vezeh ahavti nehef'khu-bi.
'ti'avuni' means 'they despise me' or 'they are hostile toward me', 'kol' means 'all', 'mete'i' (a construct form of 'met') means 'ends' or 'deepest parts', 'sodi' means 'my secret' or 'my innermost', 'vezeh' means 'and this', 'ahavti' means 'I loved' or 'that which I love', 'nehef'khu' (from the root 'nhp') means 'they have turned' or 'have become opposite', 'bi' means 'against me' (literally 'in me' or 'upon me').
[JOB.19.20] My skin and my flesh cling to my bone, and I am saved by the skin of my teeth. [§]
Be'ori u'vi'b'sari davka atsmi va'etmalta be'or shinai.
'Be'ori' means 'in my skin', 'u'vi'b'sari' means 'and in my flesh', 'davka' means 'clung' or 'stuck', 'atsmi' means 'my bone', 'va'etmalta' means 'and I am saved' (literally 'and I rescued'), 'be'or' means 'by the skin', and 'shinai' means 'of my teeth'.
[JOB.19.21] Be gracious, be gracious, you my friends, because the hand of God has touched me. [§]
chanuni chanuni atem rei ki yad elohah nagah bi.
'chanuni' means 'be gracious to me', repeated for emphasis; 'atem' means 'you' (plural); 'rei' means 'my friends' or 'companions'; 'ki' means 'because'; 'yad elohah' means 'hand of God' (yad = hand, elohah = God); 'nagah' means 'has touched' or 'has stretched out'; 'bi' means 'to me' or 'upon me'.
[JOB.19.22] Why do you pursue me like God, and from my flesh you will not be satisfied. [§]
Lama tirdefuni kemo El u-mibesari lo tishavu.
'Lama' means 'why', 'tirdefuni' means 'you pursue me', 'kemo' means 'like', 'El' means 'God', 'u-mibesari' means 'and from my flesh', 'lo' means 'not', 'tishavu' means 'you will be satisfied' (plural).
[JOB.19.23] Who will give his nose and they will be written my word? Who will give in the book and they will be inscribed. [§]
Mi-yiten efo ve-yikhatvun milai Mi-yiten ba-sefer ve-yuchaku.
'Mi' means 'who', 'yiten' means 'will give', 'efo' means 'his nose', 've' means 'and', 'yikhatvun' means 'they will be written', 'milai' means 'my word', 'ba-sefer' means 'in the book', 'yuchaku' means 'they will be inscribed'.
[JOB.19.24] By an iron pen and dust forever in the rock they will be cut. [§]
be'et barzel veofaret la'ad ba-tzur yechatzvun.
'be''et' means 'by a pen' (et = pen, be- = by/with). 'barzel' means 'iron' or 'of iron'. 'veofaret' means 'and dust' (ofaret = dust). 'la'ad' means 'forever' or 'everlasting'. 'ba-tzur' means 'in the rock' (tzur = rock, ba- = in/at). 'yechatzvun' means 'they will be cut' or 'they will be hewn' (future plural of the verb chatzav = cut).
[JOB.19.25] And I know my redeemer lives, and the latter will rise from dust. [§]
va'ani yada'ti go'ali chai ve'acharon al-afar yakum.
'va'ani' means 'and I', 'yada'ti' means 'know', 'go'ali' means 'my redeemer', 'chai' means 'lives', 've'acharon' means 'and the latter', 'al-afar' means 'upon dust', 'yakum' means 'will rise'.
[JOB.19.26] And after my skin is pierced this, and from my flesh I will seize God. [§]
ve achar ori nikpu zot u mib'sari echezhe Eloah.
've' means 'and', 'achar' means 'after', 'ori' means 'my skin', 'nikpu' means 'are pierced', 'zot' means 'this', 'u' means 'and', 'mib'sari' means 'from my flesh', 'echezhe' means 'I will seize' or 'I will hold', 'Eloah' means 'God'.
[JOB.19.27] That I will see for myself, and my eyes have seen, and not strange, all my limbs in my share. [§]
Asher ani echezze-li v'eynai ra-u v'lo zar kallu kil'yotai becheki.
'Asher' means 'that', 'ani' means 'I', 'echezze-li' means 'I will see for myself', 'v'eynai' means 'and my eyes', 'ra-u' means 'have seen', 'v'lo' means 'and not', 'zar' means 'strange' or 'foreign', 'kallu' means 'all', 'kil'yotai' means 'my limbs', 'becheki' means 'in my portion' or 'in my share'.
[JOB.19.28] For you will say, 'What is his pursuer?' and the root of the word is found in me. [§]
ki tome'ru mah nirdaf lo ve shoresh davar nimtsa bi.
'ki' means 'for', 'tome'ru' means 'you will say', 'mah' means 'what', 'nirdaf' (from the root N-R-D-F) means 'pursued' or 'chased', 'lo' means 'to him' or 'his', 've' means 'and', 'shoresh' means 'root', 'davar' means 'word' or 'thing', 'nimtsa' means 'is found', 'bi' means 'in me'. The phrase 'mah nirdaf lo' is an idiom meaning 'what is his pursuer' or 'what is he being pursued for', rendered here as a question about his chase. The second clause states that the very root of the word 'davar' is located within the speaker.
[JOB.19.29] Be strong, you, because of the sword; for wrath, sins, and the sword, so that you may know the Almighty. [§]
Guru lachem mipnei cherav ki chemah avonot charev lema'an tedun shaddayin.
'Guru' means 'Be strong' (imperative plural), 'lachem' means 'to you (plural)', 'mipnei' means 'because of' or 'in front of', 'cherav' means 'the sword', 'ki' means 'for' or 'because', 'chemah' means 'wrath' or 'anger', 'avonot' means 'sins', 'charev' again means 'sword', 'lema'an' means 'in order that' or 'so that', 'tedun' means 'you may know' (future 2nd person plural), 'shaddayin' is a form of the divine name 'Shaddai', which we render as 'the Almighty'.
JOB.20
[JOB.20.1] And the sparrow of my delight answered, and said. [§]
Vayaan tzo'far ha-naamati vayomar.
'Vayaan' means 'and answered', 'tzo'far' means 'sparrow', 'ha-naamati' means 'the pleasant one of mine' (i.e., 'my delight'), and 'vayomar' means 'and said'.
[JOB.20.2] Therefore my burning zeal will turn me back, and for the sake of my haste within me. [§]
lachen seffai yeshibuni uvabur khushi bi.
'lachen' means therefore, 'seffai' is a literal rendering of the noun meaning my burning zeal (from a root that conveys the idea of burning or scorching), 'yeshibuni' means will turn me back or cause me to return, 'uvabur' means and for the sake of, 'khushi' means my haste or eager desire, 'bi' means in me or within me.
[JOB.20.3] I will hear the instruction of my words, and the spirit from my understanding will answer me. [§]
Musar kelimati eshama ve ruach mi-binati yaaneeni.
'Musar' means 'instruction' or 'discipline', 'kelimati' means 'my words' ('kelima' = word, '-ti' = my), 'eshama' means 'I will hear', 've' means 'and', 'ruach' means 'spirit' or 'wind', 'mi-binati' means 'from my understanding' ('binah' = understanding, '-ti' = my, 'mi-' = from), 'yaaneeni' means 'will answer me' ('ya'an' = answer, '-eni' = me).
[JOB.20.4] This you have known from eternity, from when you set man upon the earth. [§]
Hazot yadata mini-ad mini sim adam alei-aretz.
'Hazot' means 'this', 'yadata' means 'you have known' (masculine singular), 'mini' means 'from', 'ad' means 'ever' or 'eternity', so 'mini-ad' = 'from eternity', the second 'mini' again means 'from', 'sim' means 'you set' or 'you place', 'adam' means 'man', 'alei' means 'upon' and 'aretz' means 'earth'.
[JOB.20.5] For the rejoicing of the wicked is near, and the delight of the scoffer is far. [§]
Ki rinnat resh'a'im mikarov vesimchat chanef adei raga.
'Ki' means 'for' or 'because', 'rinnat' means 'joy' or 'rejoicing', 'resh'a'im' means 'wicked' (plural), 'mikarov' means 'is near' or 'is close', 've' means 'and', 'simchat' means 'joy' or 'delight', 'chanef' means 'scoffer' or 'the scornful one', 'adei' is an idiom meaning 'far off' or 'to the point of', and 'raga' literally means 'moment' but together 'adei raga' conveys a sense of distance, i.e., 'far away'.
[JOB.20.6] If his peak ascends to the heavens and his head reaches to the cloud. [§]
Im ya'aleh lashamayim si'yo ve-rosho la'av yagia.
'Im' means 'if', 'ya'aleh' means 'he will go up/ascend', 'lashamayim' means 'to the heavens', 'si'yo' means 'his peak' or 'its height', 've' means 'and', 'rosho' means 'his head', 'la'av' means 'to the cloud' (the word 'av' can signify a thick cloud or mist), 'yagia' means 'reaches' or 'will reach'.
[JOB.20.7] Like its rolling, forever will perish its seers; they will say, 'Where?'. [§]
ke-gelalo lanetzach yoaved ro'av yoamru aiyo.
'ke' means 'like', 'gelalo' means 'its rolling' or 'its turning', 'lanetzach' means 'forever', 'yoaved' means 'will perish' or 'will be destroyed', 'ro\'av' means 'its seers' or 'its prophets', 'yoamru' means 'they will say', 'aiyo' means 'where?'.
[JOB.20.8] Like a dream it will fly, and they will not find it, and it will be known like a vision at night. [§]
kachalom ya'uf ve lo yimtsohu ve yudad kechizyon layla.
'kachalom' means 'as a dream', 'ya'uf' means 'will fly', 've' means 'and', 'lo' means 'not', 'yimtsohu' means 'they will find it' (negative context here), 've' again means 'and', 'yudad' means 'will be known', 'kechizyon' means 'like a vision', 'layla' means 'at night'.
[JOB.20.9] You have scorched an eye, and you will not add, and you will not again turn it back to its place. [§]
Ayin shezafatu ve'lo tosif ve'lo od teshurennu mekomo.
'Ayin' means 'eye'; 'shezafatu' is the perfect tense of the verb 'to scorch', meaning 'you have scorched'; 've'lo' means 'and not' or 'but not'; 'tosif' is the future second‑person masculine form meaning 'you will add'; 've'lo od' means 'and no more' or 'and not again'; 'teshurenno' is the future second‑person masculine form of 'to turn back' meaning 'you will turn it back'; 'mekomo' means 'its place' or 'its position'.
[JOB.20.10] His sons will desire the poor, and his hand will restore his strength. [§]
Banav yirtzoo dalim ve-yadav tashevnah ono.
'Banav' means 'his sons', 'yirtzoo' means 'will desire', 'dalim' means 'the poor', 've-yadav' means 'and his hand', 'tash evnah' means 'will give back' or 'will restore', 'ono' means 'his strength' or 'his might'.
[JOB.20.11] His bones are filled with youths, and with him upon dust he lies. [§]
atsmotav malu alumu ve'imo al-afar tishkav.
'atsmotav' means 'his bones', 'malu' means 'are filled', 'alumu' means 'young ones' or 'youths', 've'imo' means 'and with him', 'al-afar' means 'upon dust', 'tishkav' means 'he lies' (or 'will lie').
[JOB.20.12] If you sweeten evil in his mouth, he will hide it under his tongue. [§]
im tamtik b'phio raah yakhchidena tachat leshono.
'im' means 'if', 'tamtik' means 'you will sweeten', 'b'phio' means 'in his mouth', 'raah' means 'evil', 'yakhchidena' means 'he will hide it' (from the root meaning to conceal or silence), 'tachat' means 'under', 'leshono' means 'his tongue'.
[JOB.20.13] He will have compassion upon her and will not abandon her, and will keep her within his mouth. [§]
Yachmol al-eya ve'lo ya'azve-nah ve-yimna'enah betoch chikko.
'Yachmol' means 'he will have compassion', 'al-eya' means 'upon her', 've'lo' means 'and not', 'ya'azve-nah' means 'will abandon her', 've' means 'and', 'yimna'enah' means 'will keep her' or 'will restrain her', 'betoch' means 'within', 'chikko' means 'his mouth'.
[JOB.20.14] His food, in his mouth, is turned to bitterness on his cheeks within his heart. [§]
Lachmo bemeiav nehpach merorat petanim beqirvo.
'Lachmo' means 'his food' or 'his bread', 'bemeiav' means 'in his mouth', 'nehpach' means 'is turned' or 'is reversed', 'merorat' means 'bitter(ness)', 'petanim' means 'cheeks', 'beqirvo' means 'in his heart' or 'within him'.
[JOB.20.15] Strength perished, and he called him from his womb, he will inherit him, God. [§]
chayil bala vayki'ennu mibitno yorishenu El.
'chayil' means 'strength' or 'might', 'bala' means 'perished' or 'was wasted', 'vayki'ennu' means 'and he called him', 'mibitno' means 'from his womb', 'yorishenu' means 'he will inherit him', 'El' means 'God'.
[JOB.20.16] The forehead of openings will be struck; you shall kill him with the tongue, evil. [§]
rosh-petanim yinak tahargehu leshon ef'eh.
'rosh' means 'head', 'petanim' means 'openings' (plural of 'opening'), together 'rosh-petanim' can be understood as 'forehead' or 'top of the openings'. 'yinak' is a verb meaning 'he will be struck' or 'he will be smitten'. 'tahargehu' is an imperative verb meaning 'you shall kill him'. 'le' is a preposition meaning 'to' or 'with', and 'shon' (as part of 'leshon') means 'tongue', so 'leshon' means 'with the tongue' or 'by the tongue'. 'ef'eh' (from the root meaning 'wickedness') is a noun meaning 'evil' or 'wickedness'.
[JOB.20.17] Do not be afraid in the splits of the rivers of the valleys of honey and butter. [§]
Al-yere' b'pilagot naharei nachalei d'vash vechemah.
'Al' means 'do not', 'yere'' means 'be afraid', 'b'' is the preposition 'in', 'pilagot' means 'splits' or 'divisions', 'naharei' means 'rivers', 'nachalei' means 'valleys' or 'streams', 'd'vash' means 'honey', 've' means 'and', 'chemah' means 'fat' or 'butter'.
[JOB.20.18] One who turns back in weariness and does not swallow, like a rope his rope, and does not rise. [§]
meshib yaga v'lo yivla kechel temurato v'lo ya'alos.
'meshib' means 'one who turns back' or 'the one who returns'; 'yaga' means 'to become weary' or 'to tire'; 'v'lo' means 'and not'; 'yivla' means 'he will swallow' (future tense); 'kechel' means 'like a rope' or 'as a cord'; 'temurato' means 'his rope' or 'the rope of it'; 'v'lo' means 'and not' again; 'ya'alos' means 'he will be lifted up' or 'he will rise'.
[JOB.20.19] Because a miser abandoned the house of the poor, plundered it, and will not rebuild it. [§]
Ki ritzatz azav dalim bayit gazal ve lo yivenehu.
'Ki' means 'because', 'ritzatz' is a verb meaning 'to be stingy' or 'to act miserly', 'azav' means 'abandoned', 'dalim' means 'the poor' or 'the needy', 'bayit' means 'house', 'gazal' means 'plundered' or 'robbed', 've' means 'and', 'lo' means 'not', 'yivenehu' means 'he will rebuild it' (future negative).
[JOB.20.20] For he did not know peace in his belly, in his pride not will he rescue. [§]
ki lo-yadah shalev bevitno bachamudo lo yemallet.
'ki' means 'for', 'lo-yadah' means 'did not know', 'shalev' means 'peace' or 'calm', 'bevitno' means 'in his belly', 'bachamudo' means 'in his pride', 'lo' means 'not', 'yemallet' means 'he will rescue' or 'save'.
[JOB.20.21] There is no remnant for its eating; therefore its goodness does not fear. [§]
Ein-sarid le'achlo al-ken lo yachil tovo.
'Ein' means 'there is not' or 'no', 'sarid' means 'remnant' or 'survivor', 'le'achlo' means 'for its eating', 'al-ken' means 'therefore' or 'because of that', 'lo' means 'not', 'yachil' means 'will fear', and 'tovo' means 'his/its good' or 'goodness'.
[JOB.20.22] In the fullness of his wrath, desire toward him; all hand labor will come upon him. [§]
Bimlo'ot shipko yetzer lo kol-yad amel tevo'enu.
'Bimlo'ot' means 'in the fullness (of)'; 'shipko' means 'his wrath'; 'yetzer' means 'desire' or 'inclination'; 'lo' means 'to him' or 'for him'; 'kol-yad' means 'all hand' or 'every hand'; 'amel' means 'labor' or 'toil'; 'tevo'enu' is a verb form meaning 'they will come (to) him' or 'it will come upon him', literally 'they will come' with the suffix denoting 'him'.
[JOB.20.23] Let his belly be filled; he will send his burning anger and pour it upon them in his heat. [§]
Yehi lemale bitno yeshallach-bo charon appo veyamter aleimo bilchumo.
'Yehi' means 'let it be', 'lemale' means 'to fill', 'bitno' means 'his belly', 'yeshallach-bo' means 'he will send it', 'charon' means 'burning' or 'heat', 'appo' means 'his anger', 'veyamter' means 'and he will pour down', 'aleimo' means 'upon them', 'bilchumo' means 'in his heat'.
[JOB.20.24] He will flee from an iron kiss; replace him with a copper bow. [§]
Yivrach min neshk barzel tachlefhu keshet nekhusha.
'Yivrach' means 'he will flee', 'min' means 'from', 'neshek' means 'kiss', 'barzel' means 'iron', 'tachlefhu' means 'replace him', 'keshet' means 'bow', 'nekhusha' means 'copper'.
[JOB.20.25] He lifted and went out from the pit, and lightning from his bitterness, Yahveh walks upon him the nations. [§]
shalaf vayyetse miggeva uvarak mimrorato yahaloch alav eimim.
'shalaf' means 'he lifted' or 'he drew out', 'vayyetse' means 'and he went out', 'miggeva' means 'from a pit', 'uvarak' means 'and lightning', 'mimrorato' means 'from his bitterness' (the root r-r indicates bitterness or harshness), 'yahaloch' combines the shortened divine name 'Yah' (the name YHVH) with the verb 'walks', thus it means 'Yahveh walks', 'alav' means 'upon him', and 'eimim' means 'the nations' or 'the peoples'.
[JOB.20.26] All darkness is concealed by its covering; it will be devoured by a fire that is not kindled, and it will harm the wretched in his tent. [§]
Kol-choshekh tamun litspunav teakhelehu esh lo nufach yerah sarid beahalo.
'Kol' means 'all', 'choshekh' means 'darkness', 'tamun' means 'is concealed', 'litspunav' means 'for its covering' or 'by its covering', 'teakhelehu' means 'it will be devoured', 'esh' means 'fire', 'lo' means 'not', 'nufach' means 'blown' or 'kindled', 'yerah' means 'will harm', 'sarid' means 'wretched one' or 'poor one', 'beahalo' means 'in his tent'. The verse describes darkness being hidden, devoured by an unkindled fire, and causing harm to a wretched person in his dwelling.
[JOB.20.27] Let the heavens rejoice, and the earth be glad for him. [§]
Yegallu Shamayim Avono veEretz Mitkomah Lo.
'Yegallu' means 'let (they) rejoice', 'Shamayim' means 'the heavens', 'Avono' means 'for him' (a pronominal suffix attached to the verb), 'veEretz' means 'and the earth', 'Mitkomah' means 'shall rise up' or 'be glad', 'Lo' means 'for him'. The phrase therefore calls on the heavens to rejoice and the earth to be glad on his behalf.
[JOB.20.28] He will roll, his house is flooded in the day of his anger. [§]
Yigel yevul beito nigarot beyom affo.
'Yigel' means 'he will roll' (from the root gal meaning to roll). 'Yevul' means 'he will wet' or 'be flooded' (from the root bul meaning to soak). 'Beito' means 'his house'. 'Nigarot' means 'is flooded' or 'is soaked' (feminine plural participle of the verb to soak). 'Beyom' means 'in the day'. 'Affo' means 'of his anger' (apo = his wrath).
[JOB.20.29] This is the portion of a wicked man from the Gods, and the inheritance of his saying is from God. [§]
zeh chelek-adam rashah meElohim ve'nachalat imro meEl.
'zeh' means 'this', 'chelek-adam' means 'portion of a man', 'rashah' means 'wicked', 'meElohim' means 'from the Gods', 've'nachalat' means 'and the inheritance', 'imro' means 'his saying', 'meEl' means 'from God'.
JOB.21
[JOB.21.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.21.2] Listen, hear my word, and let this be your comfort. [§]
Shimu shamoa milati ve-tehi zot tanchumotechhem.
'Shimu' means 'listen' (imperative plural), 'shamoa' means 'hear', 'milati' means 'my word', 've-tehi' means 'and let it be', 'zot' means 'this', 'tanchumotechhem' means 'your comfort(s)'.
[JOB.21.3] Lift me up, and I will speak, and after my word will become silent. [§]
Sa'uni ve'anokhi adabber ve'achar dabri talig.
'Sa'uni' means 'lift me up' or 'raise me', 've'anokhi' means 'and I', 'adabber' means 'will speak', 've'achar' means 'and after', 'dabri' means 'my word', 'talig' means 'will become silent' or 'will be mute'.
[JOB.21.4] Behold, I am a man's conversation, and why do you not cut short my spirit. [§]
ha'anochi le'adam sich'i ve'im madua lo tiktzar ruchi.
'ha'anochi' means 'I am' (or 'behold, I am'), 'le'adam' means 'to a man' or 'for a man', 'sich'i' means 'my speech' or 'my conversation', 've'im' means 'and if' or 'and why', 'madua' means 'for what reason' or 'why', 'lo' means 'not', 'tiktzar' means 'you will cut short' or 'restrain', 'ruchi' means 'my spirit'.
[JOB.21.5] Turn to me, and bow, and put your hand upon the mouth. [§]
Penu elai vehashamu veshimu yad al-peh.
'Penu' means 'turn (your) face', 'elai' means 'to me', 'vehashamu' means 'and spread' or idiomatically 'and bow', 'veshimu' means 'and place' or 'and put', 'yad' means 'hand', 'al-peh' means 'upon the mouth' (often an idiom for covering the mouth).
[JOB.21.6] If I remember and I am ashamed, I clutch my flesh for escape. [§]
veim zacharti ve'nivhalti ve'achaz b'sari pallatzut.
'veim' means 'if', 'zacharti' means 'I remember', 've'nivhalti' means 'and I am ashamed', 've'achaz' means 'and I clutch' or 'grasp', 'b'sari' means 'in my flesh', 'pallatzut' means 'escape' or 'refuge'.
[JOB.21.7] Why do the wicked live, they have grown old yet are mighty in strength. [§]
Madua reshaim yichyu atku gam-gavru chayil.
'Madua' means 'why', 'reshaim' means 'the wicked', 'yichyu' means 'they will live', 'atku' means 'they have grown old', 'gam' means 'also', 'gavru' means 'they have become strong', 'chayil' means 'strength' or 'might'.
[JOB.21.8] Their seed is firm before them, with them, and their offspring before their eyes. [§]
zaram nakon lifnehem immam ve tzetza'eyhem le'einehem.
'zaram' means 'their seed', 'nakon' means 'is firm' or 'is sure', 'lifnehem' means 'before them', 'immam' means 'with them', 've' means 'and', 'tzetza'eyhem' means 'their offspring' or 'their descendants', 'le'einehem' means 'in their eyes' or 'before their eyes'.
[JOB.21.9] Their houses are peace from fear, and no staff of God is upon them. [§]
batteihem shalom mipachad velo shevet Eloah aleihem.
'batteihem' means 'their houses', 'shalom' means 'peace', 'mipachad' means 'from fear', 'velo' means 'and not', 'shevet' means 'staff' (or 'tribe'), 'Eloah' means 'God', 'aleihem' means 'upon them'.
[JOB.21.10] His flock passes and it does not become angry; rescue his pasture and it does not become weary. [§]
shoro ibar velo yag'il tefalet parato velo teshakel
'shoro' means 'his flock' or 'his herd', 'ibar' means 'passes' or 'goes by', 've'lo' means 'and not', 'yag'il' means 'becomes angry' or 'gets upset', 'tefalet' means 'rescue' or 'save', 'parato' means 'his pasture', 've'lo' again means 'and not', 'teshakel' means 'becomes weary' or 'grows tired'.
[JOB.21.11] They will send, like the sheep, their young and their children, and they will dance. [§]
yeshalchu katson avileihem veyaldehem yerakkedun.
'yeshalchu' means 'they will send', 'katson' means 'like sheep' (literally 'as the sheep'), 'avileihem' means 'their young' (their kids or offspring), 'veyaldehem' means 'and their children', 'yerakkedun' means 'they will dance'.
[JOB.21.12] They will raise the bow and the harp and rejoice to the sound of the flute. [§]
Yiss'u ketof ve kinnor ve yism'chu le kol ugav.
'Yiss'u' means 'they will lift or raise', 'ketof' means 'bow', 've' means 'and', 'kinnor' means 'harp or lyre', the second 've' again means 'and', 'yism'chu' means 'they will rejoice', 'le kol' means 'to the sound of', 'ugav' means 'a pipe or flute, a wind instrument'.
[JOB.21.13] May their days be good, and in an instant they are taken to death. [§]
Yeballu bat tov yemeihem uve rega sheol yechatu.
'Yeballu' means 'may they be', 'bat' means 'in the', 'tov' means 'good', 'yemeihem' means 'their days', 'uve' means 'and in', 'rega' means 'a moment' or 'instant', 'sheol' means 'the netherworld' (the realm of the dead), 'yechatu' means 'they will be taken' or 'they will die'.
[JOB.21.14] They said to God, turn away from us, and we do not desire the knowledge of your ways. [§]
Vayomru laEl sur mimenu ve da'at derachecha lo chafatznu.
'Vayomru' means 'they said', 'laEl' means 'to God' (El = God), 'sur' means 'turn away' or 'depart', 'mimenu' means 'from us', 've' means 'and', 'da'at' means 'knowledge', 'derachecha' means 'of your ways', 'lo' means 'not', 'chafatznu' means 'we desired' (in the negative).
[JOB.21.15] What, the Almighty, for we have served Him, and what, for we have been struck. [§]
mah-shad-dai kee na-av-dee-noo oo-mah-no-eel kee nif-ga bo.
'mah' means 'what', 'shaddai' is a divine name meaning 'the Almighty', 'kee' means 'because' or 'for', 'naavdeenu' (na-av-dee-noo) means 'we have served [him]', 'u' means 'and', 'mah' again 'what', 'noeil' (no-eel) is a form of the verb meaning 'we will be struck' or 'we are afflicted', 'kee' again 'because', 'nifga' (nif-ga) means 'has struck' or 'has been struck', 'bo' means 'in him' or 'by it', referring to the preceding condition.
[JOB.21.16] Behold, they have not their good in their hand; the counsel of the wicked is far from me. [§]
Hein lo beyadam tuvam atzat reshaim rachaka meni.
'Hein' means 'behold' or 'look', 'lo' means 'not', 'beyadam' means 'in their hand', 'tuvam' means 'their good' or 'their benefit', 'atzat' means 'counsel' or 'advice', 'reshaim' means 'of the wicked', 'rachaka' means 'is far' or 'is distant', 'meni' means 'from me'.
[JOB.21.17] How many lamps of the wicked you will know, and will come upon them their disaster; cords will be divided in his anger. [§]
kamma ner-reshim yid'ach ve-yavo aleimo eidam chavalim yechalek be'apo.
'kamma' means 'how many', 'ner' means 'lamp', 'reshim' means 'of the wicked', 'yid'ach' means 'you will know', 've-yavo' means 'and will come', 'aleimo' means 'upon them', 'eidam' means 'their disaster', 'chavalim' means 'cords', 'yechalek' means 'will be divided', 'be'apo' means 'in his anger'.
[JOB.21.18] Let them be like stone before the wind, and like dust they will be taken by a storm. [§]
Yihyu keteven lifnei ruach u kemos gnavatu supah.
'Yihyu' means 'let them be' (jussive form of to be). 'keteven' means 'like stone' (k- prefix meaning 'as', teven = stone). 'lifnei' means 'before' or 'in front of'. 'ruach' means 'wind'. 'u' means 'and'. 'kemos' means 'like dust' (k- prefix plus 'mos' dust). 'gnavatu' means 'they will be taken' or 'they will be snatched away' (root gnab). 'supah' means 'storm' or 'tempest'.
[JOB.21.19] God will watch his children, his strength will reward him and will be known. [§]
Eloah yitzpon levanav ono yeshallem elav ve yeda.
'Eloah' means 'God'; 'yitzpon' means 'will watch' or 'keeps watch'; 'le-vanav' means 'to his sons/children'; 'ono' means 'his strength' or 'his might'; 'yeshallem' means 'will repay' or 'will reward'; 'elav' means 'to him'; 've' means 'and'; 'yeda' means 'will know' or 'will become known'.
[JOB.21.20] Let them see his eye as his hand, and he will drink from the heat of the Almighty. [§]
Yirau einav ki-yado u-mechamat Shaddai yishtah.
'Yirau' means 'they will see' or 'let them see', 'einav' means 'his eye', 'ki-yado' means 'as his hand' (literally 'like his hand'), 'u-' is the conjunction 'and', 'mechamat' means 'from the heat' (or 'from the heat/heat of'), 'Shaddai' is the name of God translated as 'the Almighty', 'yishtah' means 'he will drink'.
[JOB.21.21] For what is his desire in his house after him, and the number of his months were cut off. [§]
Ki ma-cheftso beveito acharav u-mispar chodeshav chutzatsu.
'Ki' means 'for', 'ma' means 'what', 'cheftso' means 'his desire' (literally 'his liking'), 'beveito' means 'in his house', 'acharav' means 'after him', 'u' means 'and', 'mispar' means 'the number', 'chodeshav' means 'of his months', 'chutzatsu' means 'were cut off' or 'were divided'.
[JOB.21.22] The God will teach knowledge, and he the Exalted will judge. [§]
hal-El yelammed-da'at ve'hu ramim yishpot.
'hal' is the Hebrew definite article meaning 'the'. 'El' means 'God'. 'yelammed' is the verb 'will teach'. 'da'at' means 'knowledge'. 've' is the conjunction 'and'. 'hu' means 'he'. 'ramim' means 'exalted' or 'high'. 'yishpot' is the verb 'will judge'.
[JOB.21.23] This will die in the very bone, his whole innocence and his peace. [§]
Zeh yamut be'etzem tumo kulo shalanan veshalev.
'Zeh' means 'this', 'yamot' means 'will die', 'be'etzem' means 'in the bone' or 'by the very bone', 'tumo' is understood as 'his innocence' (from the root tum meaning 'innocent'), 'kulo' means 'all of him' or 'his whole', 'shalanan' is interpreted as a poetic form possibly meaning 'his shame' or 'his sorrow', 've'ashalev' means 'and his peace'.
[JOB.21.24] His marrow is filled with milk, and the brain his bones will be softened. [§]
atinav malu chalav umoch atzmotav yeshuke.
'atinav' means 'his marrow', 'malu' means 'filled', 'chalav' means 'milk', 'umoch' means 'and the brain', 'atzmotav' means 'his bones', 'yeshuke' means 'will be softened' or 'will become soft'.
[JOB.21.25] And this will die in a bitter soul, and will not eat the good. [§]
vezeh yamut benefesh marah ve'lo achal battova.
've' means 'and', 'zeh' means 'this', 'yamut' means 'will die', 'benefesh' means 'in the soul', 'marah' means 'bitter', 've' means 'and', 'lo' means 'not', 'achal' means 'will eat', 'battova' means 'the good'.
[JOB.21.26] Together on dust they shall lie, and pestilence will cover over them. [§]
Yachad al-afar yishkavu ve'rimah tekasseh al-hem.
'Yachad' means 'together', 'al-afar' means 'on dust', 'yishkavu' means 'they will lie down', 've' means 'and', 'rimah' means 'pestilence' or 'plague', 'tekasseh' means 'will cover', 'al-hem' means 'over them'.
[JOB.21.27] Behold, I know your thoughts and your schemes against me you have plotted. [§]
Hen yadata machshvoteychem umezimmot alai tachmosu.
'Hen' means 'Behold', 'yadata' means 'I know', 'machshvoteychem' means 'your thoughts', 'umezimmot' means 'and your schemes', 'alai' means 'against me', 'tachmosu' means 'you have plotted'.
[JOB.21.28] For you will say, 'Where is the house of a noble, and where is the tent of the wicked?' [§]
Ki tomru aiyyeh beit-nadiv ve'ayiyeh ohel mishkenot reshahim.
'Ki' means 'for' or 'because', 'tomru' means 'you (plural) will say', 'aiyyeh' means 'where', 'beit-nadiv' means 'the house of a noble' (or 'the house of a distinguished person'), 've' is the conjunction 'and', 'aiyyeh' again means 'where', 'ohel' means 'tent', 'mishkenot' means 'dwelling places' or 'habitations', 'reshahim' means 'the wicked' (plural).
[JOB.21.29] Did you not ask those passing along the road, and not reject their signs? [§]
Ha'lo she'eltem overei darakh ve'ototam lo tenakkeru.
'Ha'lo' means 'Did not', a rhetorical negative question. 'She'eltam' means 'you asked' (second person masculine plural). 'Overei' means 'those who are passing' (from the verb 'to pass'). 'Darakh' means 'the way' or 'road'. 'Ve'ototam' means 'and their signs' (signs, wonders, or signals). 'Lo' means 'not'. 'Tenakkeru' means 'you reject' (second person masculine plural, imperfect). The verse asks whether the listeners failed to inquire of those traveling the road and failed to turn aside from their signs.
[JOB.21.30] For the day of Id will become dark and evil; the day of transgressions will be destroyed. [§]
ki le-yom eid yechashech ra le-yom avharot yuvlu.
'ki' means 'for', 'le-yom' means 'to the day' or 'for the day', 'eid' is a proper name meaning 'Id' (a festival or appointed time), 'yechashech' means 'will become dark' or 'will be gloomy', 'ra' means 'evil' or 'bad', the second 'le-yom' again means 'to the day', 'avharot' means 'transgressions' or 'sins', and 'yuvlu' means 'will be destroyed' or 'will be overthrown'.
[JOB.21.31] Who will tell about his way before his face, and he made it; who will repay him. [§]
Mi yagid al panav darko vehu asa mi yashalem lo.
'Mi' means 'who', 'yagid' means 'will tell', 'al' means 'about', 'panav' means 'his face', 'darko' means 'his way', 'vehu' means 'and he', 'asa' means 'made', the second 'mi' means 'who', 'yashalem' means 'will repay', 'lo' means 'to him'.
[JOB.21.32] And he for burials Yubal, and over Gaddish he will watch. [§]
Vehu likvarot Yubal ve'al Gaddish yishkod.
'Vehu' means 'and he'; 'likvarot' means 'for burials' (lit. 'to the graves'); 'Yubal' is a proper name (Jubal); 've'al' means 'and on' or 'over'; 'Gaddish' is a proper name (likely a person or place); 'yishkod' means 'he will watch' or 'he will keep watch'.
[JOB.21.33] The river banks were sweet to him, and behind him all people are drawn, and before him there is no number. [§]
Mat'ku lo rigvei nachal ve'acharei kol adam yimshoch ulefano ein mispar.
'Mat'ku' means 'were sweet', 'lo' means 'to him', 'rigvei' means 'banks', 'nachal' means 'river', 've'acharei' means 'and behind', 'kol' means 'all', 'adam' means 'man' or 'people', 'yimshoch' means 'will draw' or 'are drawn', 'ulefano' means 'in front of him', 'ein' means 'there is no', 'mispar' means 'number'.
[JOB.21.34] And how will you comfort me, O vanity? And your returns remain above. [§]
ve eich tenachameni havel uteshuvotechem nishar ma'al
've' means 'and', 'eich' means 'how', 'tenachameni' means 'you will comfort me', 'havel' means 'vanity' (meaningless thing), 'uteshuvotechem' means 'your returns' (or 'your answers'), 'nishar' means 'remain', 'ma'al' means 'above'.
JOB.22
[JOB.22.1] And Elipaz the Tammnite answered and said. [§]
Vayya'an Elipaz haTemani vayomer.
'Vayya'an' means 'and answered', 'Elipaz' is a personal name, 'haTemani' means 'the Tammnite' (one from Tammna), 'vayomer' means 'and said'.
[JOB.22.2] The God will bring down a man, for he will bring upon him a wise one. [§]
hal'el yiskan-gaver ki-yiskon alemo maskil.
'hal'el' means 'the God', 'yiskan' means 'will bring down' or 'will cause to fall', 'gaver' means 'man', 'ki' means 'because' or 'for', 'yiskon' is a repeat of the verb 'will bring down', 'alemo' means 'upon him', 'maskil' means 'wise one' or 'sage'.
[JOB.22.3] The one who delights in Almighty, because you will be righteous, and if [it is] flesh, because you will complete your ways. [§]
ha-chefetz le-Shaddai ki titzdak ve-im betza ki tatem derachecha.
'ha-chefetz' means 'the one who delights', 'le-Shaddai' means 'to Almighty' (Shaddai is a name of God translated literally as Almighty), 'ki' means 'because' or 'for', 'titzdak' means 'you will be justified/righteous', 've-im' means 'and if', 'betza' means 'flesh', the second 'ki' again means 'because', 'tatem' means 'you will finish' or 'complete', and 'derachecha' means 'your ways'.
[JOB.22.4] Who shall fear you will be strengthened and will come with you in judgment. [§]
Ha-mi yir'atekha yokhihekha yavo imkha bamishpat.
'Ha-mi' means 'who', 'yir'atekha' means 'shall fear you', 'yokhihekha' is the verb from the root meaning 'to make firm' and is rendered here as 'will strengthen you', 'yavo' means 'will come', 'imkha' means 'with you', and 'bamishpat' means 'in the judgment' (the legal or divine decision).
[JOB.22.5] Is not your evil great, and there is no end to your sins. [§]
halo ra'atecha rabbah ve ein kez la'avonotecha.
'halo' means 'is not', 'ra'atecha' means 'your evil', 'rabbah' means 'great', 've' means 'and', 'ein' means 'there is no', 'kez' means 'end', 'la'avonotecha' means 'of your sins'.
[JOB.22.6] For you will disgrace your brother for nothing, and you will seize the garments of the naked. [§]
Ki tachbol achecha chinam uvigdei arummim tapshit.
'Ki' means 'for' or 'because'. 'tachbol' is the verb 'you will disgrace' (from the root ch-b-l). 'achecha' means 'your brother'. 'chinam' means 'for nothing' or 'gratis'. 'uvigdei' is 'and the garments of' (u- = and, bigdei = garments). 'arummim' means 'the naked (people)'. 'tapshit' is the verb 'you will seize' (future).
[JOB.22.7] Do not give water to the thirsty, and do not withhold bread from the hungry. [§]
lo mayim ayef tashkeh u-meirav timna lechem.
'lo' means 'not', 'mayim' means 'water', 'ayef' means 'thirsty', 'tashkeh' means 'you will give drink', 'u-' means 'and', 'meirav' means 'to the hungry' (literally 'from the hungry'), 'timna' means 'you will withhold', 'lechem' means 'bread'.
[JOB.22.8] And a man, an arm for the earth, and we will lift faces, he will dwell in it. [§]
ve'ish zeroa lo haaretz unesu panim yeshev ba
've'ish' means 'and a man', 'zeroa' means 'arm', 'lo' means 'to him', 'haaretz' means 'the earth', 'unesu' means 'and we will lift' or 'carry', 'panim' means 'faces', 'yeshev' means 'will sit' or 'will dwell', 'ba' means 'in it'.
[JOB.22.9] Orphans you sent empty, and the arms of the orphans are crushed. [§]
Almanot shilachta reikam uzeroot yitomim yedukka.
'Almanot' means 'orphans', 'shilachta' means 'you sent', 'reikam' means 'empty' or 'void', 'uzeroot' means 'and the arms', 'yitomim' means 'of the orphans', 'yedukka' means 'are crushed' or 'are broken'.
[JOB.22.10] Therefore your surroundings are hostile, and sudden fear will seize you. [§]
Al-ken s'vivotecha pachim vi'bahelcha pachad piteom.
'Al-ken' means 'therefore', 's'vivotecha' means 'your surroundings', 'pachim' means 'wicked' or 'hostile', 'vi'bahelcha' means 'and it will cause you to be frightened', 'pachad' means 'fear', 'piteom' means 'sudden' or 'unexpected'.
[JOB.22.11] Or darkness you will not see, and a flood of water will cover you. [§]
O choshekh lo tireh ve shifaat mayim techassekha.
'O' means 'or', 'choshekh' means 'darkness', 'lo' means 'not', 'tireh' means 'you will see', 've' means 'and', 'shifaat' means 'flood', 'mayim' means 'water', 'techassekha' means 'will cover you'.
[JOB.22.12] Is not God the Exalted over the heavens, and see the head of the stars, for they have risen. [§]
halo Eloah gova shamayim ure'eh rosh kokhavim ki ramu.
'halo' means 'is not' (a rhetorical question). 'Eloah' is a singular form of the divine name, translated as 'God'. 'gova' means 'exalted' or 'high'. 'shamayim' means 'heavens'. 'ure'eh' is the imperative 'see' (and see). 'rosh' means 'head' or 'chief'. 'kokhavim' means 'stars'. 'ki' means 'because' or 'for'. 'ramu' means 'they have risen' or 'they are high'. The phrase therefore asks rhetorically about God's exalted position over the heavens and draws attention to the chief of the stars, noting that they have risen.
[JOB.22.13] And you shall say, 'What does God know? The desert dust will judge.' [§]
veamarta ma yada El habad arafel yishpot.
'veamarta' means 'you shall say', 'ma' means 'what', 'yada' means 'knows', 'El' means 'God', 'habad' means 'the desert', 'arafel' means 'dust', 'yishpot' means 'will judge'.
[JOB.22.14] Clouds are his secret and he will not see, and the circle of the heavens will walk. [§]
Avim seter-lo ve lo yireh ve chug shamayim yithalekh.
'Avim' means 'clouds', 'seter-lo' means 'his secret', 've' means 'and', 'lo' means 'not', 'yireh' means 'he will see', 've' means 'and', 'chug' means 'circuit' or 'circle', 'shamayim' means 'heavens', 'yithalekh' means 'will walk' or 'will go about'.
[JOB.22.15] May you keep the way forever that they walked, the measures of iniquity. [§]
Haorach olam tishmor asher darchu mete avon.
'Haorach' means 'the way' or 'the road'. 'olam' means 'everlasting' or 'forever'. 'tishmor' is the verb 'you will keep' or 'you shall guard' (second person singular). 'asher' means 'that' or 'which'. 'darchu' is the verb 'they walked' or 'they went'. 'mete' is the plural form of 'measure' (plural construct state). 'avon' means 'iniquity' or 'wickedness'.
[JOB.22.16] Which were cut off and not a time, the river will pour out their foundation. [§]
asher kumtu ve lo et nahar yutzak yesodam.
'asher' means 'which' or 'that which'. 'kumtu' is a verb from the root qmt meaning 'were cut off' or 'were severed'. 've' means 'and'. 'lo' means 'not'. 'et' in this context is a noun meaning 'time' (as in an appointed time). 'nahar' means 'river'. 'yutzak' is a verb meaning 'will pour out' or 'will cast'. 'yesodam' is a noun meaning 'their foundation' (yesod = foundation, -am = their).
[JOB.22.17] The ones saying to God, turn away from us, and what will the Almighty do to them. [§]
Ha'omerim la'El sur mimenu u ma yip'al Shaddai lamo.
'Ha'omerim' means 'the ones saying'; 'la'El' means 'to God' (El is translated as God); 'sur' means 'turn away' or 'depart'; 'mimenu' means 'from us'; 'u' means 'and'; 'ma' means 'what'; 'yip'al' means 'will do' or 'will act'; 'Shaddai' is a name of God meaning 'the Almighty'; 'lamo' means 'to them' or 'against them'.
[JOB.22.18] And God filled their houses with good, and the counsel of the wicked is far from me. [§]
Vehu male bateihem tov va'atsat resha'im rachqa mini.
'Vehu' means 'and he', referring to God; 'male' means 'filled'; 'bateihem' means 'their houses'; 'tov' means 'good'; 'va'atsat' means 'and the counsel'; 'resha'im' means 'of the wicked'; 'rachqa' means 'is far'; 'mini' means 'from me'. The pronoun 'he' is understood to refer to God, so it is rendered as 'God' in the translation.
[JOB.22.19] The righteous will see and rejoice, but the pure will mock them. [§]
Yir'u tzedikim ve yism'chu ve naki yilag-lamo.
'Yir'u' means 'they will see', 'tzedikim' means 'the righteous', 've' means 'and', 'yism'chu' means 'they will rejoice', 'naki' means 'the pure', 'yilag-lamo' means 'will mock them'.
[JOB.22.20] If our standing is not hidden, it will rise and devour fire. [§]
Im lo nichad qiman ve-yitram achla esh.
'Im' means 'if', 'lo' means 'not', 'nichad' means 'hidden' (from the root k-ch-d), 'qiman' means 'our standing' or 'our position' (from the root q-w-m), 've-' is the conjunction 'and', 'yitram' means 'will rise' or 'will be lifted' (from the root r-w-m), 'achla' means 'will eat' (from the root okl), 'esh' means 'fire'.
[JOB.22.21] Please agree with him and pay for them your good produce. [§]
hasken na immo ushelm bahem tevootecha tovah.
'hasken' means 'agree' or 'make a covenant', 'na' is a polite request particle meaning 'please', 'immo' means 'with him', 'ushelm' means 'and pay' or 'and recompense', 'bahem' means 'in them' or 'for them', 'tevootecha' means 'your produce' or 'your fruit', 'tovah' means 'good'.
[JOB.22.22] Take, please, from his mouth the teaching and put his words in your heart. [§]
Kach na mippio torah ve-sim amarav bilvavecha.
'Kach' means 'take', 'na' means 'please', 'mippio' means 'from his mouth', 'torah' means 'teaching' or 'law', 've-sim' means 'and place/put', 'amarav' means 'his sayings/words', 'bilvavecha' means 'in your heart'.
[JOB.22.23] If you return to Shaddai, you will be established; keep wickedness away from your dwelling. [§]
Im tashuv ad Shaddai tibaneh tarich avlah me'aholekha.
'Im' means 'if', 'tashuv' means 'you will return', 'ad' means 'to', 'Shaddai' is a divine name left untranslated, 'tibaneh' means 'you will be built' or 'you will be established', 'tarich' means 'you will distance' or 'keep away', 'avlah' means 'wickedness' or 'iniquity', 'me'aholekha' means 'from your tent' or 'from your dwelling place'.
[JOB.22.24] And set upon dust in the pot, and in the rock streams of Ophir. [§]
Veshit al afar ba-tser uve-tsur nechalim ofir.
'Veshit' means 'and set', 'al' means 'upon', 'afar' means 'dust', 'ba-tser' means 'in the pot' (ba = in the, tser = pot/furnace), 'uve-tsur' means 'and in the rock' (ve = and, tsur = rock or hard place), 'nechalim' means 'streams' (plural of 'nachal' = river or stream), 'ofir' is a proper name referring to 'Ophir', a region famed for its wealth.
[JOB.22.25] And it shall be the Almighty in your distress, and silver shall be coins for you. [§]
vehayah Shaddai b'tzarecha ve'kesef to'afot lakh.
'vehayah' means 'and it shall be', 'Shaddai' is a name of God meaning 'the Almighty', 'b'tzarecha' means 'in your trouble' (or 'in your distress'), 've'kesef' means 'and silver', 'to'afot' means 'coins' or 'pieces of money', 'lakh' means 'to you' (addressed to a female).
[JOB.22.26] For then you will rejoice in the Almighty, and you will lift your face toward God. [§]
ki az al Shaddai tit'anaag ve tissa el Eloah panecha.
'ki' means 'for' or 'because', 'az' means 'then', 'al' means 'upon' or 'against', 'Shaddai' is a divine name translated as 'the Almighty', 'tit'anaag' means 'you will rejoice' (from the root meaning to be glad), 've' means 'and', 'tissa' means 'you will lift' or 'you will raise', 'el' means 'to' or 'toward', 'Eloah' is a name of God translated literally as 'God', 'panecha' means 'your face'.
[JOB.22.27] Turn to God and He will hear you, and you will pay your vow. [§]
ta'atiir elav ve-yishma'kha u-nedarecha tashlem.
'ta'atiir' means 'you will turn (to) or bring', 'elav' is composed of 'El' (the literal translation of the divine name 'El' is 'God') plus the suffix '-av' meaning 'to him/it', thus 'to God', 've-yishma'kha' means 'and He will hear you' (with 'kha' meaning 'you' masculine), 'u-nedarecha' means 'and your vow' ('nedar' = vow, 'echa' = your), 'tashlem' means 'you will pay' or 'you will fulfill'.
[JOB.22.28] And you will decree speech and will arise for you, and light will shine upon your ways. [§]
ve-tigzar omer ve-yakam lakh ve-al derachecha nagah or.
've-' means 'and', 'tigzar' means 'you will cut' or 'you will decree', 'omer' means 'speech' or 'utterance', 've-' again means 'and', 'yakam' means 'will arise', 'lakh' means 'for you', 've-' again means 'and', 'al' means 'upon', 'derachecha' means 'your ways', 'nagah' means 'will shine', 'or' means 'light'.
[JOB.22.29] Because they have humbled, and she said a burden, and the eyes are dark; he will save. [§]
Ki‑hishpilu vato‑mer gevah veshach eynayim yoshia.
'Ki' means 'because', 'hishpilu' means 'they have humbled' or 'they have cast down', 'vato‑mer' means 'and she said', 'gevah' means 'a burden' or 'weight', 'veshach' means 'and dark' or 'and it is dark', 'eynayim' means 'eyes', 'yoshia' means 'he will save' (verb from the root Y‑sh‑ʕ).
[JOB.22.30] He will rescue the pure one, and he will rescue in the pit of your hand. [§]
Yimallet 'i-naki ve-nimlat bevor kappaycha.
'Yimallet' means 'he will rescue', ''i' is a particle meaning 'the' (used before a masculine noun starting with a vowel), 'naki' means 'pure' or 'clean', 've-nimlat' means 'and (he) will rescue', 'bevor' means 'in the pit', 'kappaycha' means 'of your hand' (literally 'your hand's').
JOB.23
[JOB.23.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.23.2] Even today my bitterness, my laughter, my hand is heavy upon my sighs. [§]
gam hayom meri sichi yadi kavda al anachati.
'gam' means 'also' or 'even', 'hayom' means 'today', 'meri' means 'my bitterness' (from 'mar' bitter with first person suffix), 'sichi' means 'my laughter' (from root meaning 'to laugh' with first person suffix), 'yadi' means 'my hand', 'kavda' means 'is heavy' (feminine singular verb), 'al' means 'upon' or 'against', 'anachati' means 'my sighs' or 'my groaning' (from root 'anach' to sigh).
[JOB.23.3] Who will give? I know, and I will find him; I will go to his plan. [§]
Mi yitten yadati veemtzehu avo ad tekhunato.
'Mi' means 'who', 'yitten' means 'will give', 'yadati' means 'I know', 've' means 'and', 'emtzehu' means 'I will find him', 'avo' means 'I will go', 'ad' means 'to/until', 'tekhunato' means 'his plan' or 'his preparation'.
[JOB.23.4] I will set before Him the judgment, and I will fill my mouth with objections. [§]
e'erekhah lefanav mishpat ufi amale tochachot.
'e'erekhah' means 'I will set', 'lefanav' means 'before Him', 'mishpat' means 'judgment', 'ufi' means 'and my mouth', 'amale' means 'I will fill', 'tochachot' means 'objections' or 'reproaches'.
[JOB.23.5] I know words that answer me, and I will understand what they say to me. [§]
Eda milim ya'aneini ve'ovina mah-yo'amar li.
'Eda' means 'I know', 'milim' means 'words', 'ya'aneini' means 'will answer me', 've'ovina' means 'and I will understand', 'mah-yo'amar' means 'what will (he) say', 'li' means 'to me' or 'for me'.
[JOB.23.6] The great power will contend against me; not only He will place [it] in me. [§]
habrav-koach yariv imadi lo ach hu yashim bi.
'habrav-koach' means 'the great power' (the word ha- is the definite article, bavrav meaning many or great, koach meaning power); 'yariv' means 'he will contend' or 'will argue'; 'imadi' means 'against me' or 'with me' in a confrontational sense; 'lo' means 'not'; 'ach' means 'only' or 'but'; 'hu' means 'he' (referring to the power); 'yashim' means 'he will place' or 'set'; 'bi' means 'in me' or 'upon me'.
[JOB.23.7] There, upright, stands before him, and I will rescue forever from my judgment. [§]
Sham yashar nokhakh immo va'afalta lanetzach mi shofti.
'Sham' means 'there', 'yashar' means 'upright' or 'straight', 'nokhakh' means 'present' or 'before', 'immo' means 'with him', 'va'afalta' means 'and I will rescue', 'lanetzach' means 'forever', 'mi shofti' means 'from my judgment'.
[JOB.23.8] Surely before I walk there is none, and behind, and I do not understand it. [§]
Hen kedem ehalokh ve'einenno ve'achor ve'lo avin lo.
'Hen' means 'surely' or 'behold'. 'Kedem' means 'before' or 'in front'. 'Ehalokh' is the first‑person future of 'to walk', meaning 'I will walk' or 'I go'. 'Ve' is the conjunction 'and'. 'Einenno' (אֵינֶנּוּ) means 'there is none' or 'it is not'. 'Achor' means 'behind' or 'after'. The second 've' again means 'and'. 'Lo' (לֹא) means 'not'. 'Avin' (אָבִין) means 'I understand' or 'I comprehend'. The final 'lo' (לֹו) is a pronoun meaning 'it' or 'him', referring to the thing spoken of, often God. Putting the words together yields a literal sense of the speaker stating that before and behind there is no understanding of the matter.
[JOB.23.9] North in his doing and not hold, he will strike the right and I will not see. [§]
Semoal ba'asoto ve'lo ahaz ya'tof yamin ve'lo ereh.
'Semoal' means 'north' or 'left', 'ba'asoto' means 'in his doing' or 'by his action', 've'lo' means 'and not', 'ahaz' means 'grasp' or 'hold', 'ya'tof' means 'he will strike' or 'he will wipe out', 'yamin' means 'right (hand)', 've'lo ereh' means 'and I will not see' or 'and not I see'.
[JOB.23.10] For He knows the way before me; by his grace I shall go out like gold. [§]
Ki yada derekh imadi bechanani kazahav etze.
'Ki' means 'for', 'yada' means 'knows', 'derekh' means 'the way', 'imadi' means 'before me' (literally 'standing before me'), 'bechanani' means 'by his graciousness' (from the root meaning 'to be gracious'), 'kazahav' means 'as gold' (literally 'like gold'), 'etze' means 'I will go out' or 'I shall go forth'.
[JOB.23.11] By his strength I hold my foot, I have kept his way and I will not be destroyed. [§]
baashuro achaza ragli darko shamarti ve'lo-at.
"baashuro" means "by his strength" (ba = by, ashuro = his strength); "achaza" means "I hold" (first‑person singular); "ragli" means "my foot"; "darko" means "his way"; "shamarti" means "I have kept" or "I have guarded"; "ve'lo-at" means "and not I will be destroyed" (ve = and, lo = not, at = a form of the verb meaning to be destroyed or to die).
[JOB.23.12] The command of his lips, and I do not become a man of my statutes; I have hidden the sayings of his mouth. [§]
Mitzvat sefatav ve'lo amish mechuki tzafanti imrei-piv.
'Mitzvat' means 'the command' (from mitzvah). 'Sefatav' means 'his lips' or 'his mouth'. 've'lo' means 'and not' or 'and I do not'. 'amish' is a verb meaning 'I become a man' or 'I act as a man'. 'mechuki' means 'from my statutes' (plural of 'chok' meaning decree or ordinance). 'tzafanti' means 'I have hidden' (from the root tzph). 'imrei-piv' means 'the sayings of his mouth' (imrei = sayings, piv = mouth). The phrase strings these concepts together as a poetic statement about keeping divine speech hidden from personal rule.
[JOB.23.13] And he is one; and who will cause him to return? And his soul I will bring, and he did. [§]
Vehu be'echad umi yeshivenno ve-nafsho ivtah vayas.
"Vehu" means "and he", "be'echad" means "in one" or "as one", "umi" means "and who", "yeshivenno" means "will cause him to return" (literally "will cause [us] to return"), "ve-nafsho" means "and his soul", "ivtah" means "I will bring" or "I will cause", "vayas" means "and he did".
[JOB.23.14] For He will fulfill my statutes, and many priests are with Him. [§]
ki yashlim chuki ve kohenah rabot immo.
'ki' means 'for' or 'because', 'yashlim' means 'will fulfill' or 'will complete', 'chuki' means 'my statutes' (the plural of 'chok' - law or decree), 've' means 'and', 'kohenah' is a form of 'kohen' meaning 'priest' (here understood as 'the priesthood' or 'priests'), 'rabot' means 'many' or 'great', 'immo' means 'with him' (the pronoun referring to the one who fulfills the statutes).
[JOB.23.15] Therefore, because of him, I will be bewildered, I will contemplate, and I will be afraid of him. [§]
Al-ken mi-panav ebbahel etbonen veefchad mimenu.
'Al' means 'for' or 'because of', 'ken' means 'this' or 'thus'; together 'Al-ken' = 'therefore' or 'for this reason'. 'Mi-panav' is the construct 'from his face/presence', i.e., 'because of him' or 'from his presence'. 'Ebbahel' is the imperfect first‑person of the verb 'bahal' meaning 'to be bewildered' or 'to be astonished' – 'I will be bewildered'. 'Etbonen' is the imperfect first‑person of 'bonen' meaning 'to consider, to contemplate' – 'I will contemplate'. 'Vee fchad' is 'and I will be afraid' (imperfect first‑person of 'pachad' = 'to fear'). 'Mimenu' means 'from him'.
[JOB.23.16] And God softened my heart, and the Almighty terrified me. [§]
ve-El heRakh libi veShaddai hibheilani.
've' means 'and', 'El' means 'God', 'heRakh' means 'softened', 'libi' means 'my heart', 've' again means 'and', 'Shaddai' means 'the Almighty', 'hibheilani' means 'terrified me' or 'made me fear'.
[JOB.23.17] Because I have not hidden from darkness, and before me is a covering of darkness. [§]
Ki lo nitzmati mipnei choshech u-mippani kisa ofel.
'Ki' means 'because' or 'for', 'lo' means 'not', 'nitzmati' means 'I have hidden' (from the root meaning 'to hide'), 'mipnei' means 'from the presence of' or 'before', 'choshech' means 'darkness', 'u-' is the conjunction 'and', 'mippani' means 'from my face' or 'before me', 'kisa' means 'cover' or 'covering', 'ofel' means 'darkness'.
JOB.24
[JOB.24.1] Why, O Almighty, have the times not been hidden, and those who know Him did not see His days. [§]
Maddu'a mishaddai lo-nitsphenu itim ve-yod'oh lo-chazu yamav.
'Maddu'a' means 'why', 'mishaddai' means 'O Almighty' (Shaddai is a name of God, translated literally as Almighty), 'lo-nitsphenu' means 'they have not been concealed', 'itim' means 'times', 've-yod'oh' means 'and those who know Him', 'lo-chazu' means 'did not see', 'yamav' means 'His days'.
[JOB.24.2] The streams will reach the flock; they have stolen and they have grazed. [§]
Gevulot yasigu eder gazlu vayiru.
'Gevulot' means 'streams' or 'brooks', 'yasigu' means 'will reach' (third person plural future), 'eder' means 'flock' or 'herd', 'gazlu' means 'they have stolen' or 'they have plundered', 'vayiru' means 'and they have grazed' or 'and they tended the flock'.
[JOB.24.3] The donkey of the orphans will be led; they will bring an ox for the widow. [§]
chamor yetomim yinhagu yachbelu shor almanah.
'chamor' means 'donkey', 'yetomim' means 'orphans', 'yinhagu' means 'will be led', 'yachbelu' means 'will bring' or 'will fetch', 'shor' means 'ox', 'almanah' means 'widow'.
[JOB.24.4] The poor will go from the way, together they are bound, the poor of the earth. [§]
Yattu evyonim midarek yachad chubbu aniye-aretz.
'Yattu' means 'they will go' or 'they go', 'evyonim' means 'the poor' (plural), 'midarek' means 'from the way' or 'off the path', 'yachad' means 'together', 'chubbu' means 'they are bound' or 'they are gathered', 'aniye-aretz' means 'the poor of the earth' or 'the needy of the land'.
[JOB.24.5] Behold, the cattle in the desert went out in their activity, the scorching ones for the prey, a mixture for it, bread for the youths. [§]
Hen para'im ba-midbar yatze'u be-fa'alam meshacharei la-taref aravah lo lechem la-ne'arim.
'Hen' means 'Behold'. 'Para'im' (literally 'young oxen' or 'cattle') denotes grazing animals. 'Ba-midbar' means 'in the wilderness' or 'in the desert'. 'Yatze\'u' means 'they went out' or 'they departed'. 'Be-fa'alam' means 'by their work' or 'in their activity'. 'Meshacharei' comes from the root meaning 'to scorch' and thus means 'those who scorch' or 'the scorching ones'. 'La-taref' means 'for the prey' or 'against the prey'. 'Aravah' means 'a mixture' or 'a mingling'. 'Lo' means 'to him' or 'for it'. 'Lechem' means 'bread' or 'food'. 'La-ne'arim' means 'for the youths' or 'for the children'.
[JOB.24.6] In the field by night they will harvest, and they will pluck the wicked vineyard. [§]
bassedeh belilo yiktzoru vecherem rasha yelakeshu.
'bassedeh' means 'in the field', 'belilo' means 'at its night' or 'by night', 'yiktzoru' means 'they will cut' or 'they will harvest', 'vecherem' means 'and a vineyard', 'rasha' means 'evil' or 'wicked', 'yelakeshu' means 'they will pluck' or 'they will gather'. The phrase describes people working in the field during the night, cutting the crop, and also plucking from a vineyard that is described as wicked.
[JOB.24.7] Naked we went down without clothing, and there is no covering in the skin. [§]
Arum yalinú mi-bli levush ve-ein kesut baqarah.
'Arum' means 'naked', 'yalinú' means 'we went down' or 'we descended', 'mi-bli' means 'without', 'levush' means 'clothing' or 'garment', 've-ein' means 'and there is no', 'kesut' means 'covering' or 'cover', 'baqarah' means 'in the skin' or 'in the flesh'.
[JOB.24.8] From the heights of the mountains they shall tremble, and from the refuge they shall cling to the rock. [§]
Mi-zerem ha-rym yir-ta-bu u-mibli mach-seh chib-bu-tzur.
'Mi-zerem' means 'from the summit' or 'from the heights', 'ha-rym' means 'the mountains', 'yir-ta-bu' is a verb meaning 'they will shake' or 'they shall tremble', 'u-mibli' means 'and from the ...' (literally 'from the place of'), 'mach-seh' means 'refuge' or 'stronghold', 'chib-bu' is a verb meaning 'they will embrace' or 'they will cling', and 'tzur' means 'rock' or 'cliff'.
[JOB.24.9] They will plunder the orphan's inheritance, and they will seize the poor. [§]
Yigzlu mishod yatom ve'al-ani yachbolu.
'Yigzlu' means 'they will plunder', 'mishod' means 'from the spoil' or 'inheritance', 'yatom' means 'orphan', 've'al' means 'and upon' or simply 'and', 'ani' means 'the poor', 'yachbolu' means 'they will seize' or 'they will take hold of'.
[JOB.24.10] Naked they went without clothing and the hungry carried grain. [§]
Arom hilkhu beli levush ure'evim nasu omer.
'Arom' means 'naked', 'hilkhu' means 'they walked/go', 'beli' means 'without', 'levush' means 'clothing', 'ure'evim' means 'and the hungry', 'nasu' means 'they carried', 'omer' means 'grain'.
[JOB.24.11] Between their gates they will make bright, they gather their way, and they became thirsty. [§]
Bein shurotam yatz'hiru yekavim darku vayitzmau.
'Bein' means 'between', 'shurotam' means 'their gates', 'yatz'hiru' means 'they will make bright' (from the root tzahar 'to shine'), 'yekavim' means 'they gather' (from the root kav 'to collect'), 'darku' means 'their way' (from the root derekh 'way, path'), 'vayitzmau' means 'and they became thirsty' (from the root tzam 'to be thirsty').
[JOB.24.12] He who awakens the dead will shake them, and the soul of the slain will be troubled, and God will not bring about a miracle. [§]
Meir metim yinaku ve nefesh chalalim teshavea ve Eloah lo yasim tiflah.
'Meir' means 'He who awakens', 'metim' means 'the dead', 'yinaku' means 'will be shaken', 've' means 'and', 'nefesh' means 'soul', 'chalalim' means 'of the slain', 'teshavea' means 'will be troubled', 'Eloah' means 'God', 'lo' means 'not', 'yasim' means 'will place/bring about', 'tiflah' means 'a wonder or miracle'.
[JOB.24.13] They were in the rebellions of light, they did not recognize Yahveh's ways, and they did not sit in Yahveh's paths. [§]
Hemmah hayu b'mordei-or lo hikiru drakhav ve'lo yashvu binetivotav.
'Hemmah' means 'they', 'hayu' means 'were', 'b'' (b') means 'in', 'mordei' means 'rebellions' (from morad, to rebel), 'or' means 'light', so 'b'mordei-or' = 'in the rebellions of light'. 'lo' means 'not', 'hikiru' means 'they recognized', 'drakhav' means 'his ways' (drakh = way, -av = his). 've' is 'and', 'lo' again 'not', 'yashvu' means 'they sat' or idiomatically 'they settled / walked', 'binetivotav' means 'in his paths' (netiv = path, -ot = plural, -av = his). The divine pronoun 'his' refers to YHVH, which is translated literally as 'Yahveh' per the given rule. Therefore 'drakhav' and 'binetivotav' are rendered as 'Yahveh's ways' and 'Yahveh's paths'.
[JOB.24.14] For the light will arise a murderer will kill the poor and the needy and at night will be like a thief. [§]
Laor yakum rotseach yiktol-ani veevyon uvalayla yehi kagannav.
'Laor' means 'for the light', 'yakum' means 'will arise' or 'will stand up', 'rotseach' means 'murderer' (one who slays), 'yiktol-ani' means 'will kill the poor', 'veevyon' means 'and the needy', 'uvalayla' means 'and at night', 'yehi' means 'let it be' or 'it shall be', 'kagannav' means 'like a thief'.
[JOB.24.15] And a corrupt eye guards a breath, saying, 'No eye will turn me away, and he will place a covering over the faces.' [§]
ve'een noef shamrah neshef le'emor lo teshureni ayin ve seter panim yasim.
've'een' means 'and eye', 'noef' means 'profane' or 'corrupt', 'shamrah' means 'guards', 'neshef' means 'breath' or 'blowing', 'le'emor' means 'to say', 'lo teshureni' means 'will not turn me', 'ayin' means 'eye', 've seter' means 'and covering', 'panim' means 'faces', 'yasim' means 'he will place'.
[JOB.24.16] They plotted in darkness; houses by day they sealed for them, and they do not know light. [§]
Hatar bachoshech batim yomam hitmu-lamo lo-yad'u or.
'Hatar' means 'they plotted' or 'they conspired', 'bachoshech' means 'in darkness', 'batim' means 'houses', 'yomam' means 'by day', 'hitmu-lamo' means 'they sealed for them' (hitmu = they sealed, -lamo = for them), 'lo-yad'u' means 'they do not know', 'or' means 'light'.
[JOB.24.17] Because they will be together in the morning, to them the shadow of death; for he will recognize the being of the shadow of death. [§]
Ki yachdavu boker lamo tzelmavet ki-yachir balhot tzelmavet.
'Ki' means 'because', 'yachdavu' means 'they will be together', 'boker' means 'morning', 'lamo' means 'to them', 'tzelmavet' means 'shadow of death', 'ki-yachir' means 'for (he/it) will recognize', 'balhot' means 'in being' or 'in existence', and the second 'tzelmavet' repeats 'shadow of death'.
[JOB.24.18] He is light upon the surface of the water; their share is cursed on the earth; they will not turn the way of the vineyards. [§]
Kal-hu al-penei-mayim tequlal chelkatham baaretz lo yifneh derekh kramim.
'Kal' means 'light' or 'easy', 'hu' means 'he', together 'Kal-hu' = 'he is light/easy'. 'al-penei-mayim' means 'upon the face/surface of water'. 'tequlal' means 'is cursed' or 'is pronounced cursed'. 'chelkatham' means 'their portion' or 'their share'. 'baaretz' means 'in the earth' or 'on the ground'. 'lo' means 'not', 'yifneh' means 'will turn' or 'will go'. 'derekh' means 'way' or 'road'. 'kramim' means 'vineyards'.
[JOB.24.19] Even shade and heat will be taken from the waters of snow; they have sinned in the grave. [§]
tziyah gam-chom yigzlu meimei-sheleg sheol chata'u.
'tziyah' means 'shade' or 'coolness', 'gam-chom' means 'also heat' (gam = also, chom = heat), 'yigzlu' means 'they will be taken away' (from the root meaning 'to rob, steal'), 'meimei-sheleg' means 'waters of snow' (meim = waters, sheleg = snow), 'sheol' means 'the pit' or 'the grave', 'chata'u' means 'they have sinned' or 'they have erred'.
[JOB.24.20] May he forget him, his compassion, his sweetness, his reproach; yet he will not be remembered, and it broke like a tree of injustice. [§]
Yishkachehu rechem metako rimmah od lo-yizaker vatishaber ka'etz avlah.
'Yishkachehu' means 'may he forget him', 'rechem' means 'compassion or womb', 'metako' means 'his sweetness', 'rimmah' means 'reproach', 'od' means 'still' or 'yet', 'lo-yizaker' means 'will not be remembered', 'vatishaber' means 'and she/it broke', 'ka'etz' means 'like a tree', 'avlah' means 'wickedness or injustice'.
[JOB.24.21] A barren woman will not bear, and a widow will not sit. [§]
Ro'eh aqarah lo teled ve'almanah lo yitev.
'Ro'eh' means 'shepherd' or 'one who tends', 'aqarah' means 'barren (woman)', 'lo' means 'not', 'teled' means 'will bear' or 'will give birth', 've' is the conjunction 'and', 'almanah' means 'widow', the second 'lo' again means 'not', and 'yitev' means 'will sit' or 'will settle'.
[JOB.24.22] And he draws the mighty with his strength; he will stand and will not trust in the living. [§]
u mashach abirim becho yakum velo yaamin ba chayin.
"u" means "and", "mashach" means "draws" or "pulls", "abirim" means "the mighty" or "heroes", "becho" means "by his strength", "yakum" means "he will rise" or "will stand", "velo" means "and not", "yaamin" means "believe" or "trust", "ba chayin" means "in the living" (life).
[JOB.24.23] He will give him security and deliver him, and his eyes will be upon their ways. [§]
Yitten lo lavetach ve-yishen ve-eineiho al darchihem.
'Yitten' means 'he will give', 'lo' means 'to him', 'lavetach' means 'security' or 'confidence', 've-' is a conjunction meaning 'and', 'yishen' means 'he will save' or 'deliver', 'eineiho' means 'his eyes', 'al' means 'upon', 'darchihem' means 'their ways'.
[JOB.24.24] Raise a little and it is not, and they are covered like all will be broken, and like the head of a stalk they will fall. [§]
Romu me'at ve'einenno vehummkhu kakkol yikafetzun uk'rosh shibolet yimalu.
'Romu' means 'raise' (imperative plural), 'me'at' means 'a little', 've'einenno' means 'and it is not' or 'and there is none', 'vehummkhu' means 'and they are covered/hidden', 'kakkol' means 'like all', 'yikafetzun' means 'they will be broken', 'uk'rosh' means 'and like a head', 'shibolet' means 'a stalk' (of grain), 'yimalu' means 'they will fall'.
[JOB.24.25] And if not, who will disgrace me and will set my word to God. [§]
ve'im lo efo mi yachziveni ve'yasem le'al milati.
've'im' means 'and if', 'lo' means 'not', 'efo' is an archaic form meaning 'if' or 'who', 'mi' means 'who', 'yachziveni' means 'will disgrace me', 've'yasem' means 'and will set', 'le'al' means 'to God' (with El translated as God), 'milati' means 'my word'.
JOB.25
[JOB.25.1] And Bildad the Shuchi answered, and said. [§]
va-ya'an Bildad haShuchi va-yomar.
'va-ya'an' means 'and he answered', 'Bildad' is a proper name retained as is, 'haShuchi' means 'the Shuchi' (a family or regional designation), 'va-yomar' means 'and he said'.
[JOB.25.2] The ruler and terror with him makes peace in his heights. [§]
ha mashel va pachad immo oseh shalom bimromav.
'ha' means 'the', 'mashel' means 'ruler', 'va' means 'and', 'pachad' means 'terror' or 'fear', 'immo' means 'with him', 'oseh' means 'does' or 'makes', 'shalom' means 'peace', 'bimromav' means 'in his heights' or 'in his lofty places'.
[JOB.25.3] Is there a number for his host, and upon whom will his light not rise? [§]
hayesh mispar ligdudav ve'al-mi lo yakum orehu.
'hayesh' means 'there is', 'mispar' means 'number', 'ligdudav' means 'to his troop' or 'of his host', 've'al-mi' means 'and upon whom', 'lo' means 'not', 'yakum' means 'will arise' or 'will rise', 'orehu' means 'his light'. The clause is a rhetorical question about the extent of God's host and the reach of His light.
[JOB.25.4] And what can make a man righteous before God, and what will a woman gain by giving birth? [§]
u-mah yitzdak enosh im El, u-mah yizkeh yelod isha.
'u-mah' means 'and what', 'yitzdak' means 'shall be justified' or 'shall be righteous', 'enosh' means 'a person' or 'a man', 'im' means 'with' or 'before', 'El' means 'God', 'u-mah' again means 'and what', 'yizkeh' means 'shall gain' or 'will profit', 'yelod' means 'to give birth' or 'to be born', 'isha' means 'woman'.
[JOB.25.5] Behold, until the moon it will not darken, and the stars will not shine in his sight. [§]
Hen ad-yareach ve-lo ya'ahil ve'kochevim lo-zakku be'einav.
'Hen' means 'Behold', 'ad-yareach' means 'until the moon', 've-lo' means 'and not', 'ya'ahil' means 'will become dim' or 'will darken', 've'kochevim' means 'and the stars', 'lo-zakku' means 'will not be bright or shine', 'be'einav' means 'in his eye' (i.e., in his sight).
[JOB.25.6] Even a man is deceitful, and the son of man is a worm. [§]
Af ki-enosh rima uven adam toleah.
'Af' means 'indeed' or 'even', 'ki' means 'that' or 'for', 'enosh' means 'man', 'rima' means 'deceitful' or 'lying', 'u' means 'and', 'ben-Adam' means 'son of man', 'toleah' means 'worm' or 'maggot'.
JOB.26
[JOB.26.1] And Job answered and said. [§]
Vayyan Iyov vayomer.
'Vayyan' means 'and he answered', 'Iyov' is the personal name Job, 'vayomer' means 'and he said'.
[JOB.26.2] What have you helped with no strength? You have saved the arm without might. [§]
Meh azar-ta le-lo koach hosha'ta z'roa lo oz.
'Meh' means 'what', 'azar-ta' means 'you helped' (second person masculine singular), 'le-lo' means 'to/for not', 'koach' means 'strength' or 'power', 'hosha'ta' means 'you saved' (second person masculine singular), 'z'roa' means 'the arm', 'lo' means 'not', 'oz' means 'might' or 'strength'. The verse asks a rhetorical question about help without power and states that the arm was saved without might.
[JOB.26.3] What have you advised without wisdom and prudence to the many you have informed? [§]
mah-ya'ats-ta le-lo chochmah ve-tushiyah la-rov ho-da-ta.
'mah' means 'what', 'ya'ats-ta' means 'you have advised/counseled', 'le-lo' means 'without' or 'for no', 'chochmah' means 'wisdom', 've' is the conjunction 'and', 'tushiyah' means 'prudence' or 'shrewdness', 'la-rov' means 'to the many' or 'for the many', 'ho-da-ta' means 'you have informed/told'.
[JOB.26.4] Who have you declared a liar, and whose soul has gone out from you? [§]
et mi higgadta millin ve nishmat mi yatzeah mimmekha.
'et' is an accusative marker with no direct English equivalent, 'mi' means 'who', 'higgadta' means 'you have declared', 'millin' means 'a liar', 've' means 'and', 'nishmat' means 'the soul of', 'mi' again means 'who', 'yatzeah' means 'has gone out', 'mimmekha' means 'from you'.
[JOB.26.5] The healers shall rejoice from beneath the water and their calves. [§]
ha-refaim yecholalu mitachat mayim ve-shoknehem.
'ha-refaim' means 'the healers', 'yecholalu' means 'they shall rejoice', 'mitachat' means 'from beneath' or 'under', 'mayim' means 'water', 've-shoknehem' means 'and their calves'.
[JOB.26.6] Naked is Sheol before it, and there is no covering for destruction. [§]
Arum sheol negdo ve'ein kesut laabaddon.
'Arum' means 'naked' or 'bare'; 'sheol' means 'the realm of the dead' or 'grave'; 'negdo' means 'before it' or 'opposite it'; 've'ein' means 'and there is not' or 'and there is no'; 'kesut' means 'cover' or 'covering'; 'laabaddon' means 'for destruction' (the prefix 'la' = 'for' and 'abaddon' = 'destruction' or 'the place of destruction').
[JOB.26.7] He stretches north over the void, wandering the earth over nothing. [§]
Noteh tzafon al-tohu tole eretz al-beli-mah.
'Noteh' means 'stretching' (participle of natha 'to stretch'), 'tzafon' means 'north', 'al' means 'over' or 'upon', 'tohu' means 'emptiness' or 'void', 'tole' means 'wanders' or 'roams', 'eretz' means 'earth' or 'land', 'beli' means 'without', 'mah' means 'thing' (nothing).
[JOB.26.8] He binds water in his clouds, and the cloud does not break beneath it. [§]
Tzorer mayim be'avaiv ve'lo nivka anan tachtam.
'Tzorer' means 'binder', 'mayim' means 'water', 'be'avaiv' means 'in his clouds', 've'lo' means 'and not', 'nivka' means 'is broken' or 'breaks', 'anan' means 'cloud', 'tachtam' means 'under them' or 'beneath it'.
[JOB.26.9] Holding the face of the throne, he spreads his cloud upon it. [§]
Meachez p'nei-kisseh parshesh alav anano.
'Meachez' means 'holding' or 'gripping', 'p'nei' means 'the face of', 'kisseh' means 'throne', 'parshesh' means 'spreads' (a verb form of 'to spread'), 'alav' means 'upon it', 'anano' means 'his cloud'.
[JOB.26.10] A festival decree over the surface of the water until the end of light with darkness. [§]
Chok-chag al penei mayim ad takhlit or im choshech.
'Chok' means 'law' or 'decree', 'chag' means 'festival' or 'feast', together 'chok-chag' means 'festival decree'. 'Al' means 'over' or 'upon', 'penei' means 'the face of' or 'surface', 'mayim' means 'water', so 'al penei mayim' is 'over the surface of the water'. 'Ad' means 'until', 'takhlit' means 'the end' or 'completion', 'or' means 'light', so 'ad takhlit or' is 'until the end of light'. 'Im' means 'with', 'choshech' means 'darkness', so 'im choshech' is 'with darkness'.
[JOB.26.11] The pillars of the heavens will be astonished, and they will be amazed by Yahveh's wrath. [§]
Ammudei shamayim yerophafu ve-yitm'hu mig'garato.
'Ammudei' means 'pillars of', 'shamayim' means 'heaven' or 'the heavens', 'yerophafu' means 'they will be confounded' or 'astonished', 've-yitm'hu' means 'and they will be amazed', 'mig'garato' means 'from his wrath'; the pronoun 'his' refers to the divine, which is rendered here as 'Yahveh' according to the prescribed literal rendering of God's name.
[JOB.26.12] By his strength he calmed the sea, and by his insight he cut the storm. [§]
becho raga hayam uvitvunanato machatz rahav.
'becho' means 'by his strength', 'raga' means 'calmed' or 'stilled', 'hayam' means 'the sea', 'uvitvunanato' means 'and by his insight/understanding', 'machatz' means 'he cut' or 'he pierces', 'rahav' means 'the storm' or 'tempest'.
[JOB.26.13] By his wind the heavens are beautiful; his hand is a pestilence, a bronze serpent. [§]
Be-ruho shamayim shifra cholla yado nachash bariach.
'Be-ruho' means 'by his wind' or 'by his spirit', 'shamayim' means 'heavens', 'shifra' (from shafar) means 'beauty' or 'splendor', 'cholla' (from chol) means 'pestilence' or 'plague', 'yado' means 'his hand', 'nachash' means 'serpent', 'bariach' (bari'ach) means 'bronze' (the metal used for a serpent figurine).
[JOB.26.14] Behold these ends of his ways and what fragrance a thing is heard in it and the clamor of his mighty deeds who will understand. [§]
hen-eileh ketzot deracho u-ma-shemetz davar nishma-bo ve-raam gevurotav mi yitbonan.
'hen' means 'behold', 'eileh' means 'these', 'ketzot' means 'ends' or 'extremities', 'deracho' means 'his ways', 'u' means 'and', 'ma' means 'what', 'shemetz' means 'fragrance' or 'scent', 'davar' means 'word' or 'thing', 'nishma' means 'is heard', 'bo' means 'in it' or 'of it', 've' means 'and', 'raam' means 'rumor' or 'clamor', 'gevurotav' means 'his mighty deeds', 'mi' means 'who', 'yitbonan' means 'will understand' or 'will discern'.
JOB.27
[JOB.27.1] And Job added his utterance, and said. [§]
Vayosef Iyov se'et mishlo vayomar.
'Vayosef' means 'and he added', 'Iyov' is the personal name Job, 'se'et' means 'utterance' or 'speech', 'mishlo' means 'of his mouth' (i.e., his saying), 'vayomar' means 'and he said'.
[JOB.27.2] Living God removed my judgment, and Almighty made my soul bitter. [§]
Chai-El he-sir mish-pa-ti ve-Shad-dai he-mar naf-shi.
'Chai' means 'living', 'El' means 'God', together 'Living God'; 'he-sir' means 'removed'; 'mish-pa-ti' means 'my judgment'; 've' means 'and'; 'Shad-dai' is a name of God translated as 'Almighty'; 'he-mar' means 'made bitter'; 'naf-shi' means 'my soul'.
[JOB.27.3] For all still my breath is in me, and the spirit of God is in my wrath. [§]
Ki kol od nishmati bi ve-ruach Eloah beafi.
'Ki' means 'for', 'kol' means 'all', 'od' means 'still', 'nishmati' means 'my breath' or 'my spirit', 'bi' means 'in me', 've' means 'and', 'ruach' means 'spirit' or 'wind', 'Eloah' means 'God', 'be' means 'in', 'afi' means 'my anger' or 'my wrath'.
[JOB.27.4] If my lips speak wickedness, and my tongue mutters deception. [§]
Im tedabberna sefatai avlah uleshoni im yehgeh remiyah.
'Im' means 'if', 'tedabberna' means 'the lips will speak' (literally 'they will speak'), 'sefatai' means 'my lips', 'avlah' means 'wickedness' or 'lies', 'uleshoni' means 'and my tongue', the second 'Im' again means 'if', 'yehgeh' means 'will mutter' or 'will flow', and 'remiyah' means 'deception' or 'falsehood'.
[JOB.27.5] I am terrified if I defend you until I become exhausted; I will not keep my death from me. [§]
chaliyah li im-atsdik etchem ad-egoa lo-asir tumati mimeni.
'chaliyah' means 'I am terrified' or 'I am afraid', 'li' means 'to me', 'im' means 'if', 'atsdik' means 'I will defend' or 'uphold', 'etchem' means 'you (plural)', 'ad' means 'until', 'egoa' means 'I become faint' or 'exhausted', 'lo-asir' means 'I will not bind/keep', 'tumati' means 'my death', 'mimeni' means 'from me'.
[JOB.27.6] By my righteousness I have become strong and I will not be shaken; my heart will not be humbled from my youth. [§]
Betsidkati hechazakti velo arpeah lo yecheraf levavi miyamay.
'Betsidkati' means 'by my righteousness', 'hechazakti' means 'I have become strong', 'velo' means 'and not', 'arpeah' means 'I will be shaken' (negative form), 'lo' means 'not', 'yecheraf' means 'will be humbled', 'levavi' means 'my heart', 'miyamay' means 'from my youth'.
[JOB.27.7] Let my enemy be as an evildoer, and my pride be as deceit. [§]
Yehi ke'rasha oivi u-mitkummi ke'avval.
'Yehi' means 'let it be', 'ke' is the particle 'as', 'rasha' means 'evildoer' or 'wicked one', 'oivi' means 'my enemy', 'u' means 'and', 'mitkummi' is a noun from the root 'kumm' meaning 'my rising, my pride or my exaltation', 'ke' again means 'as', and 'avval' means 'deception' or 'evil'.
[JOB.27.8] For what hope does the proud have? He will be cut off; he will be foolish, the God of his soul. [§]
Ki ma tikvat chaneph ki yivtza ki yesh el Eloh nafsho.
'Ki' means 'for', 'ma' means 'what', 'tikvat' means 'hope of', 'chaneph' means 'the proud' or 'haughty one', 'ki' again means 'for', 'yivtza' means 'he will be cut off' or 'he will be destroyed', 'ki' again 'for', 'yesh' means 'he will be' and 'el' means 'God', 'Eloh' is a form of the divine name rendered here as 'God', 'nafsho' means 'his soul'. The phrase 'God his soul' is understood as 'the God of his soul' in a literal sense.
[JOB.27.9] God will hear his cry when trouble comes upon him. [§]
hatzakato yishma El ki-tavo alav tzarah
'hatzakato' means 'his cry', 'yishma' means 'will hear', 'El' means 'God', 'ki' means 'when' or 'because', 'tavo' means 'comes', 'alav' means 'upon him', 'tzarah' means 'trouble' or 'affliction'.
[JOB.27.10] If he enjoys being on the field, he will call God at all times. [§]
Im al shaddai yit'anag yikra Eloah bechol et.
'Im' means 'if', 'al' means 'upon' or 'on', 'shaddai' here is taken as the word for 'field', 'yit'anag' means 'will rejoice' or 'will enjoy', 'yikra' means 'will call', 'Eloah' is the singular form of the name of God and is translated as 'God', 'bechol' means 'in all' or 'at all', and 'et' means 'time' (plural sense 'times').
[JOB.27.11] I will light you by the hand of God, who with the Almighty is not one. [§]
Oreh etchem beyad-El asher im Shaddai lo achachad.
'Oreh' means 'I will light' (verb to cause light). 'etchem' means 'you' (plural object). 'beyad-El' means 'by the hand of God' (El translated as God). 'asher' means 'who' or 'that'. 'im' means 'with'. 'Shaddai' is a divine name often rendered as 'the Almighty', so it is translated as 'the Almighty'. 'lo' means 'not'. 'achachad' comes from the root 'achd' meaning 'to be one', so 'achachad' means 'to be one' (first person singular), here expressed as 'is one' or 'becomes one'.
[JOB.27.12] Behold, you all have seen, and why this vanity shall you be bewildered. [§]
Hen atem kulkhem chazithem ve-lamah zeh hevel tehbalu.
'Hen' means 'Behold', 'atem' means 'you (plural)', 'kulkhem' means 'all of you', 'chazithem' means 'have seen', 've-lamah' means 'and why', 'zeh' means 'this', 'hevel' means 'vanity' or 'meaninglessness', 'tehbalu' means 'you will be bewildered' or 'you will wander in confusion'.
[JOB.27.13] This is the portion of a wicked man with God; the inheritance of the arrogant they will take from the Almighty. [§]
Zeh chelek-adam rasha im El ve-nachalath aritzim mishShaddai yikachu.
'Zeh' means 'this', 'chelek-adam' means 'portion of man', 'rasha' means 'wicked', 'im El' means 'with God', 've-nachalath' means 'and inheritance', 'aritzim' means 'of the arrogant' (or 'of the tyrants'), 'mishShaddai' means 'from the Almighty' (Shaddai being a name of God translated literally as Almighty), 'yikachu' means 'they will take'.
[JOB.27.14] If his sons increase like a sword, and his offspring will not be satisfied with bread. [§]
Im yirbu vanav lemo charev ve tzeetzav lo yishveu lacham.
'Im' means 'if', 'yirbu' means 'they increase', 'vanav' means 'his sons', 'lemo' means 'like' or 'as', 'charev' means 'a sword', 've' means 'and', 'tzeetzav' means 'his offspring' (literally 'his scattered ones'), 'lo' means 'not', 'yishveu' means 'they will be satisfied', 'lacham' means 'with bread'.
[JOB.27.15] His orphan will be buried in death, and you will not weep. [§]
Seridav bamavet yikaveru ve'almonotav lo tivkeinah.
'Seridav' means 'his orphan' (or 'his orphans'), 'bamavet' means 'in death', 'yikaveru' means 'they will be buried', 've' means 'and', 'almonotav' means 'his widow' (or 'his widows'), 'lo' means 'not', 'tivkeinah' means 'you (feminine) will weep' (i.e., 'she will not weep').
[JOB.27.16] If it is gathered like dust and silver and like clay, it will make a garment. [§]
Im yitzbor ke'afar kesef ve'kakhomer yachin malbush.
'Im' means 'if', 'yitzbor' means 'will be gathered', 'ke'afar' means 'like dust', 'kesef' means 'silver', 've'kakhomer' means 'and like clay', 'yachin' means 'will prepare' or 'makes', 'malbush' means 'garment'.
[JOB.27.17] He prepares, and the righteous will be clothed, and pure silver he will distribute. [§]
Yachin ve-tzadik yilbash ve-khesef naki yichalok.
'Yachin' means 'he prepares' or 'he makes ready', 've-tzadik' means 'and the righteous', 'yilbash' means 'will clothe' or 'will be clothed', 've-khesef' means 'and silver', 'naki' means 'pure', 'yichalok' means 'will distribute' or 'will allot'.
[JOB.27.18] He built his house like fire, and made its covering a watchman. [§]
Bana ka'ash beito u'kesukka asah notser.
'Bana' means 'he built', 'ka'ash' means 'like fire', 'beito' means 'his house', 'u' means 'and', 'kesukka' means 'its covering' (or 'its roof'), 'asah' means 'made', 'notser' means 'guardian' or 'watchman'.
[JOB.27.19] The rich will lie down and will not be gathered; his eyes are opened and there is none. [§]
ashir yishkav velo yeasef einav pakach veeinenu.
'ashir' means 'rich', 'yishkav' means 'will lie down', 'velo' means 'and not', 'yeasef' means 'will be gathered', 'einav' means 'his eyes', 'pakach' means 'opened', 'veeinenu' means 'and there is none' or 'and [he] is not'.
[JOB.27.20] You will seize him like the waters in the clouds at night, they stole a storm. [§]
tashigehu kammayim balahot layla genavatu sufah.
'tashigehu' means 'you will seize him', 'kammayim' means 'like the waters', 'balahot' means 'in the clouds', 'layla' means 'at night', 'genavatu' means 'they stole it', 'sufah' means 'a storm'.
[JOB.27.21] He will lift him forward and he will go, and he will draw him from his place. [§]
Yissa'ehu kadim veyelach vi'sa'arehu mimkomo.
'Yissa'ehu' means 'he will lift him', 'kadim' means 'forward' or 'in front', 'veyelach' means 'and he will go', 'vi'sa'arehu' means 'and will draw him' (from the root meaning to pull or drag), 'mimkomo' means 'from his place'.
[JOB.27.22] And he will cast upon him, and will not have mercy from his hand; the one who flees will flee. [§]
veyashlech alav velo yachmol miyado baroch yivrach.
'veyashlech' means 'and he will cast', 'alav' means 'upon him', 'velo' means 'and not', 'yachmol' means 'will have mercy', 'miyado' means 'from his hand', 'baroch' means 'the one who flees' (a noun formed from the root r-ch meaning to run), 'yivrach' means 'will flee'.
[JOB.27.23] He will pour out upon him his hands, and will pour out upon him from his place. [§]
yispok aleimo kappeymo ve-yishrok alav mimmekomo.
'yispok' means 'will pour out', 'aleimo' means 'upon him', 'kappeymo' means 'his hands', 've-yishrok' means 'and will pour out', 'alav' means 'upon him', 'mimmekomo' means 'from his place'.
JOB.28
[JOB.28.1] For there is a source of silver and a place where they melt gold. [§]
Ki yesh lakessef motza u makom lazahav yazoku.
'Ki' means 'for', 'yesh' means 'there is', 'la' means 'of', 'kesef' means 'silver', 'motza' means 'a source', 'u' means 'and', 'makom' means 'a place', 'la' means 'of', 'zahav' means 'gold', 'yazoku' means 'they melt' or 'they cast'.
[JOB.28.2] Iron is taken from dust, and stone is cast into bronze. [§]
Barzel meafar yukach ve'evan yatsuk nekhusha.
'Barzel' means 'iron', 'meafar' means 'from dust', 'yukach' means 'is taken', 've' means 'and', 'even' means 'stone', 'yatsuk' means 'is cast', 'nekhusha' means 'bronze' (an alloy of copper).
[JOB.28.3] The end placed darkness and for every purpose he investigates stone, darkness, and the shadow of death. [§]
Kets sam lachoshek u-lekhul taklit hu choqer even ofel ve-tsalmavet.
'Kets' means 'end', 'sam' means 'placed' or 'set', 'lachoshek' means 'to darkness', 'u-lekhul' means 'and for every', 'taklit' means 'purpose' or 'goal', 'hu' means 'he' (referring to the subject), 'choqer' means 'investigates' or 'examines', 'even' means 'stone', 'ofel' means 'darkness' or 'gloom', 've-tsalmavet' means 'and the shadow of death'.
[JOB.28.4] Burst forth, river, from the mouth of the foreigner, the forgotten, from the foot; humbled, from man, they trembled. [§]
Paratz nachal meim gar hanishkachim mini ragel dalu meenosh nau.
'Paratz' means 'to burst forth' or 'to break open', 'nachal' means 'river' or 'stream', 'meim' means 'from the mouth', 'gar' means 'sojourner' or 'foreigner', 'hanishkachim' means 'the forgotten', 'mini ragel' means 'from the foot' (or 'my foot'), 'dalu' means 'they have become low' or 'humbled', 'meenosh' means 'from man', 'nau' means 'they trembled' or 'they swayed'.
[JOB.28.5] From the earth bread will come forth, and beneath it is turned like fire. [§]
Eretz mimenah yetze-lacham ve-tachteha nehpach kamo-esh.
'Eretz' means 'earth', 'mimenah' means 'from it', 'yetze' means 'will go out' or 'will come forth', 'lacham' means 'bread', 've' means 'and', 'tachteha' means 'under it' or 'beneath it', 'nehpach' means 'will be turned' or 'reversed', 'kamo' means 'like', 'esh' means 'fire'.
[JOB.28.6] A place of sapphire stones, and gold dust for it. [§]
Mekom-safir avaneha ve'afrot zahav lo.
'Mekom' means 'place', 'safir' means 'sapphire', together 'mekom-safir' conveys 'place of sapphire'. 'Avaneha' is the feminine plural construct of 'even' meaning 'its stones', so 'its stones'. 'Ve' is the conjunction 'and'. 'Afrot' is the plural of 'afar' meaning 'dust' or 'fine powder', here 'dust'. 'Zahav' means 'gold', so 'gold dust'. 'Lo' is the pronoun 'to it' or 'for it', indicating possession or purpose. The phrase therefore describes a location characterized by sapphire stones and gold dust belonging to it.
[JOB.28.7] The dweller does not know an eye, and he has not stripped the eye where. [§]
Natib lo-yed'o ayit ve-lo shezafatu ein ayyah.
'Natib' means 'the dweller' or 'the settled one', 'lo' means 'not', 'yed'o' means 'they know' (from the root yada, to know), 'ayit' means 'eye', 've-lo' means 'and not', 'shezafatu' means 'they have stripped' or 'peeled' (from the root sh-z-f, to strip), 'ein' means 'eye' (or 'spring'), 'ayyah' means 'where'.
[JOB.28.8] They did not guide him, the sons of shame; they did not endure against him, they slipped. [§]
Lo hidrikhuhu b'nei shachatz lo adah alav shachal.
'Lo' means 'not', 'hidrikhuhu' means 'they guided him' (third person masculine plural perfect of the verb 'to direct' with the object pronoun '-him'), 'b'nei' means 'sons of', 'shachatz' is a proper name or noun meaning 'shame' or 'disgrace', so 'b'nei shachatz' = 'the sons of shame', 'lo' again = 'not', 'adah' means 'they endured' or 'they remained' (verb from 'to stay'), 'alav' means 'against him' or 'upon him', and 'shachal' means 'they slipped' or 'they fell'.
[JOB.28.9] In the shadows he sent his hand; he turned from the foot of the mountains. [§]
Ba hallamish shalach yado haphach mi shorash ha rim.
'Ba' means 'in' (the prefix ba-). 'Hallamish' is a noun form related to the root חלם meaning 'shadow' or 'darkness', so together 'Ba hallamish' is understood as 'in the darkness' or 'in the shadows'. 'Shalach' means 'sent' or 'stretched out'. 'Yado' means 'his hand'. 'Haphach' means 'turned' or 'reversed'. 'Mi' is the preposition 'from'. 'Shorash' means 'root' or 'foot' (as of a mountain). 'Ha' is the definite article 'the'. 'Rim' is the plural form of 'mountain', literally 'mountains'.
[JOB.28.10] In the dryness the rivers have burst, and all that is precious his eye has seen. [§]
ba-tzurot yeorim biqqea ve-khol yeqar ra'atah eyno.
'ba' means 'in', 'tzurot' means 'dryness' (plural), 'yeorim' means 'rivers' or 'streams', 'biqqea' means 'has broken' or 'has burst', 've' means 'and', 'khol' means 'all', 'yeqar' means 'precious' or 'dear', 'ra'atah' means 'has seen', 'eyno' means 'his eye'.
[JOB.28.11] From weeping the rivers are still, and its darkness goes forth as light. [§]
Mi'vekhi neharot chibesh ve'ta'alumat yotze or.
'Mi'vekhi' means 'from weeping', 'neharot' means 'rivers', 'chibesh' means 'stops' or 'is still', 've' means 'and', 'ta'alumat' means 'its darkness', 'yotze' means 'goes out' or 'comes forth', 'or' means 'light'.
[JOB.28.12] And where will you find wisdom, and where is this place of understanding? [§]
veha-chokhmah me'ayin timtze ve'ei zeh makom binah
'veha-chokhmah' means 'and wisdom', 'me'ayin' means 'from where', 'timtze' means 'you will find', 've'ei' means 'and where', 'zeh' means 'this', 'makom' means 'place', 'binah' means 'understanding'. The verse poses a rhetorical question about the source and location of wisdom and understanding.
[JOB.28.13] Man does not know its worth, and it will not be found in the land of the living. [§]
Lo yada enosh erkah ve'lo timtse be'eretz hachayim.
'Lo' means 'not', 'yada' means 'knows', 'enosh' means 'man' or 'human', 'erkah' means 'its value' or 'worth', 've'lo' means 'and not', 'timtse' means 'you will find' or 'it will be found', 'be'eretz' means 'in the land', 'hachayim' means 'the living' or 'of the living'.
[JOB.28.14] The deep said, "There is none in me," and the sea said, "There is none with me." [§]
tehom amar lo bi hi ve yam amar ein imadi.
'tehom' means 'the deep' or 'the abyss', 'amar' means 'said', 'lo' means 'not', 'bi' means 'in me', 'hi' means 'it' (feminine), 've' is the conjunction 'and', 'yam' means 'the sea', the second 'amar' again means 'said', 'ein' means 'there is not' or 'none', and 'imadi' means 'with me'.
[JOB.28.15] It will not be given a measure of rope under it, nor will silver be weighed for its price. [§]
Lo yuttan segor takhteha velo yishakel kesef mechirah.
'Lo' means 'not', 'yuttan' means 'will be given', 'segor' means 'a measure of rope', 'takhteha' means 'under it', 'velo' means 'and not', 'yishakel' means 'will be weighed', 'kesef' means 'silver', 'mechirah' means 'its price'.
[JOB.28.16] You shall not stray in your ornamental band of fine Opir, in your onyx, precious and sapphire. [§]
Lo tesuleh bekhetam ofir beshoham yakar vesappir.
'Lo' means 'not'. 'Tesuleh' is the second‑person masculine singular future of the verb 'to stray', meaning 'you will stray' or 'you shall go astray'. 'Bekhetam' is a construct form meaning 'in your khetam'; the noun 'khetam' is obscure but in poetic Hebrew it is understood as a type of ornamental band or cord. 'Ofir' is a proper name for a region famous for fine gold, here used as a material noun meaning 'of Opir' or 'fine gold'. 'Beshoham' means 'in shoham'; 'shoham' is a precious stone, often identified with onyx. 'Yakar' means 'precious' or 'dear'. 'Vesappir' is the conjunction 'and' plus 'sappir', the word for 'sapphire'.
[JOB.28.17] It will not be adorned with gold or crystal, nor will its prized part be a vessel of fine gold. [§]
Lo ya'archeh zahav uzekhokhit utemuratah keli paz.
'Lo' means 'not'. 'Ya'archeh' is a verb meaning 'will arrange it' or 'will adorn it'. 'Zahav' means 'gold'. 'Uzekhokhit' means 'and crystal' (a type of glass). 'Utemuratah' means 'and its sweetness' or 'and its date‑palm', referring to a prized part of the object. 'Keli' means 'vessel' or 'container'. 'Paz' means 'refined or fine gold', often used for a precious vessel. The phrase as a whole describes something that will not be decorated or valued with gold, crystal, or a valuable vessel of fine gold.
[JOB.28.18] Stubbornness and pride will not be remembered, and wisdom is drawn from pearls. [§]
Raamot ve-gavish lo yizzaker u-meshekh chokhmah mi-pninim.
'Raamot' means 'stubbornness' or 'obstinacy', 've-gavish' means 'and pride', 'lo' means 'not', 'yizzaker' means 'will be remembered', 'u-' is the conjunction 'and', 'meshekh' means 'drawing' or 'pulling out', 'chokhmah' means 'wisdom', 'mi-' means 'from', and 'pninim' means 'pearls'. The phrase 'meshekh chokhmah mi-pninim' is an idiom indicating that wisdom is obtained from precious things, here expressed as pearls.
[JOB.28.19] It shall not be arranged, the splinter of Cush, in your pure ... not be erased. [§]
lo ya'arkhenah pittdat Kush bechetem tahor lo tesuleh.
'lo' means 'not'. 'ya'arkhenah' is the future third‑person feminine form of the verb 'to arrange', meaning 'she will arrange'. 'pittdat' is a noun that can be rendered 'splinter' or 'piece' (the exact nuance is uncertain). 'Kush' is a proper name referring to the ancient land of Cush. 'bechetem' is a construct form meaning 'in your ...' (the object is obscure in this fragment). 'tahor' means 'pure'. The second 'lo' again means 'not'. 'tesuleh' is the second‑person singular future of the verb 'to erase' or 'to wipe out', meaning 'you will erase' or 'it will be erased'. The verse as a whole negates the arrangement or erasure of something associated with Cush, emphasizing purity.
[JOB.28.20] And wisdom, where will it come from? And where is the place of understanding. [§]
veha hakmah meayin tavoo ve ey zeh makom binah
'veha' means 'and the', 'hakmah' means 'wisdom', 'meayin' means 'from where', 'tavoo' means 'will come', 've' means 'and', 'ey' means 'where', 'zeh' means 'this', 'makom' means 'place', 'binah' means 'understanding'.
[JOB.28.21] And it is hidden from the eyes of every living, and from the wing of the heavens it is concealed. [§]
ve-ne'elmah me-einei kol-chai u-me'of ha-shamayim nistarah.
've' means 'and', 'ne'elmah' is a passive verb meaning 'is hidden', 'me-einei' means 'from the eyes of', 'kol' means 'all' or 'every', 'chai' means 'living (one)', 'u' means 'and', 'me'of' means 'from the wing of', 'ha-shamayim' means 'the heavens', 'nistarah' is a passive verb meaning 'is concealed'.
[JOB.28.22] Destruction and death they said; in our ears we have heard, listen. [§]
Avadon vamat amru be'ozneinu shama'nu simah.
'Avadon' means 'destruction', 'vamat' means 'and death', 'amru' means 'they said', 'be'ozneinu' means 'in our ears', 'shama'nu' means 'we have heard', 'simah' is an imperative form meaning 'listen' or 'pay attention'.
[JOB.28.23] the Gods understood her way, and He knew her place. [§]
Elohim hevin darachah vehu yadah et mekomah.
'Elohim' means 'the Gods'; 'hevin' means 'understood'; 'darachah' means 'her way' (the way of a feminine noun); 'vehu' means 'and he'; 'yadah' means 'knew'; 'et' is the accusative particle with no direct translation; 'mekomah' means 'her place'. The verse states that the divine being comprehended the entity's path and was aware of her location.
[JOB.28.24] For he looks to the ends of the earth, under all the heavens he will see. [§]
ki hu liqetzot haaretz yabit tachat kol hashamayim yireh.
'ki' means 'for', 'hu' means 'he', 'liqetzot' means 'to the ends', 'haaretz' means 'the earth', 'yabit' means 'will look', 'tachat' means 'under', 'kol' means 'all', 'hashamayim' means 'the heavens', 'yireh' means 'will see'.
[JOB.28.25] To make for the wind a weight, and you shall set water in measure. [§]
la'asot la'ruach mishkal u'mayim tiken b'middah.
'la'asot' means 'to make', 'la'ruach' means 'for the wind', 'mishkal' means 'a weight' or 'measure', 'u'' means 'and', 'mayim' means 'water', 'tiken' means 'you shall set' or 'you shall prepare', 'b'middah' means 'in measure' or 'according to a measure'.
[JOB.28.26] When he makes it, the rain is a law, and a way for the one who strengthens the voices. [§]
Ba'asoto lamatar chok vederakh lachaziz kolot.
'Ba'asoto' means 'when/while he makes it', 'lamatar' means 'for the rain', 'chok' means 'a statute, law', 'vederakh' means 'and a way, path', 'lachaziz' means 'for the one who strengthens or holds fast', 'kolot' means 'voices or sounds'.
[JOB.28.27] Then he saw her, told her, prepared her, and also examined her. [§]
Az raah vayesapparah hechinah vegam chakarah.
'Az' means 'then' or 'at that time', 'raah' means 'saw (her)' (third person masculine singular with a feminine object), 'vayesapparah' means 'and he told her' (the verb 'to recount' in the imperfect with vav conjunctive), 'hechinah' means 'he prepared (her/it)', 'vegam' means 'and also', and 'chakarah' means 'investigated' or 'examined' (with a feminine object).
[JOB.28.28] And He said to man, Behold, fear my Lord is wisdom, and turn away from evil understanding. [§]
Vayomer laadam hen yirat Adonai hi chokmah veSur merah binah.
'Vayomer' means 'and he said', 'laadam' means 'to man', 'hen' means 'behold', 'yirat' means 'fear (of)', 'Adonai' means 'my Lord', 'hi' means 'it is', 'chokmah' means 'wisdom', 'veSur' means 'and turn away', 'merah' means 'from evil', 'binah' means 'understanding'.
JOB.29
[JOB.29.1] And Job added his utterance, and said. [§]
Vayosef Iyov se'et mishlo vayomar.
'Vayosef' means 'and he added', 'Iyov' is the personal name Job, 'se'et' means 'utterance' or 'speech', 'mishlo' means 'of his mouth' (i.e., his saying), 'vayomar' means 'and he said'.
[JOB.29.2] Who will give me like the moon of the east, as the days of God will keep me. [§]
Mi yitteneni k'yarchi kedem kiymei Eloah yishmereini.
'Mi' means 'who', 'yitteneni' means 'will give me', 'k'yarchi' means 'like the moon', 'kedem' means 'of the east', 'kiymei' means 'as the days of', 'Eloah' means 'God', 'yishmereini' means 'will keep me' or 'will protect me'.
[JOB.29.3] By his praise, his light upon my head, by its light I walk in darkness. [§]
Behillo nero aley roshi leoro eilech choshech.
'Be' means 'by' or 'in', 'hillo' is the construct form of 'hil', meaning 'praise' (so 'by his praise'), 'nero' means 'his light', 'aley' means 'upon', 'roshi' means 'my head', 'leoro' means 'by its light', 'eilech' means 'I will walk', 'choshech' means 'darkness'. The phrase therefore says that the speaker moves forward in darkness while being sustained by the light that comes from divine praise.
[JOB.29.4] As I was in the days of my burning, in secret God upon my tent. [§]
ka'ashar hayiti bimei charpi besod Eloah alei aholi.
'ka'ashar' means 'as' or 'just as', 'hayiti' means 'I was', 'bimei' means 'in the days of', 'charpi' means 'my burning' (heat), 'besod' means 'in secret' or 'confidentially', 'Eloah' means 'God', 'alei' means 'upon', 'aholi' means 'my tent'.
[JOB.29.5] Even the Almighty is with me, my surrounding youths. [§]
Be'od Shaddai imadi sevivotai ne'arai.
'Be'od' means 'even' or 'still', indicating continuation. 'Shaddai' is a divine name and is translated literally as 'Almighty'. 'Imadi' means 'with me'. 'Sevivotai' means 'my surroundings' or 'those around me'. 'Ne'arai' means 'my youths' or 'my young men', referring to one's attendants or young companions.
[JOB.29.6] In washing my steps in blood, and the rock will be poured with me, the portions of oil. [§]
Birchot ha-lichi bechema ve tzur yatsuk imadi palgei shamen.
'Birchot' means 'in washing', 'ha-lichi' means 'my steps' or 'my walk', 'bechema' means 'in blood', 've' is the conjunction 'and', 'tzur' means 'rock' (often used metaphorically for 'my rock'), 'yatsuk' means 'will be poured', 'imadi' means 'with me' or 'my support', 'palgei' means 'portions' or 'sections', and 'shamen' means 'oil'.
[JOB.29.7] When I go out, at the gate of Karet in the broad place, I establish my dwelling. [§]
b'tzeti sha'ar alei-karet barchov achin moshavi.
'b'tzeti' means 'when I go out' or 'at my going out', 'sha'ar' means 'gate', 'alei-karet' means 'of Karet' (a place name), 'barchov' means 'in the broad' or 'in the wide place', 'achin' means 'I will set' or 'I establish', 'moshavi' means 'my dwelling' or 'my residence'.
[JOB.29.8] See me, youths, and they hid; and the old men rose, they stood. [§]
Ra'uni ne'arim ve-nechbáu vi-shishim kámu amádu.
'Ra\'uni' means 'see me', 'ne'arim' means 'youths' or 'young men', 've-nechbáu' means 'and they hid' or 'and they concealed themselves', 'vi-shishim' means 'and the old men' or 'the elders', 'kámu' means 'they rose' or 'they stood up', 'amádu' means 'they stood'. The sentence juxtaposes the reaction of the young and the old to a command to look at the speaker.
[JOB.29.9] Princes have restrained with words, and they will put a palm to their mouths. [§]
Sarim atzru b'milim ve kaf yasimu lephihim.
'Sarim' means 'princes' or 'chiefs', 'atzru' means 'have restrained' or 'have held back', 'b'milim' means 'with words', 've' is the conjunction 'and', 'kaf' means 'palm (of the hand)', 'yasimu' means 'they will put' or 'they place', 'lephihim' means 'to their mouth' or 'in their mouths'.
[JOB.29.10] The voice of the commanders is hidden, and their tongues are stuck to their palates. [§]
Kol-negidim nechbav uleshonam lekhikham davekah.
'Kol' means 'voice' or 'sound'; 'negidim' means 'officers' or 'commanders'; 'nechbav' (from the root hidden) means 'are hidden' or 'are silenced'; 'uleshonam' means 'and their tongue'; 'lekhikham' means 'to their mouth' or 'to their palate'; 'davekah' means 'is stuck' or 'is glued'. The phrase describes an idiom where someone's tongue is stuck to the palate, indicating they are rendered speechless.
[JOB.29.11] For the ear heard and made me glad, and the eye has seen and testified to me. [§]
Ki ozen shama vate'ashreini ve'ayin ra'atah vate'ideni.
'Ki' means 'for' or 'because', introducing a cause. 'Ozen' means 'ear'. 'Shama' means 'heard' (past tense). 'Vate'ashreini' means 'and (He/it) made me glad', from the verb 'ashar' meaning 'to bring gladness'. 'Ve'ayin' means 'and eye'. 'Ra'atah' means 'has seen'. 'Vate'ideni' means 'and (it) testified to me', from the verb 'ed' meaning 'to testify'.
[JOB.29.12] For I will rescue the poor who is oppressed, and the orphan who has no helper. [§]
Ki amalet ani meshaveh veyatom velo ozer lo.
'Ki' means 'for', 'amalet' means 'I will rescue', 'ani' means 'the poor', 'meshaveh' means 'who is oppressed', 've' is the conjunction 'and', 'yatom' means 'the orphan', 'velo' means 'who has no', 'ozer' means 'helper', 'lo' means 'for him' or 'to him'.
[JOB.29.13] The blessing of the perishing one will come upon me, and the heart of the widow will wail. [§]
Birkat Oved alay tavo velev almana arnin.
'Birkat' means 'blessing', 'Oved' means 'the perishing one' (one who perishes or destroys), 'alay' means 'upon me', 'tavo' means 'will come', 'velev' means 'and heart', 'almana' means 'widow', 'arnin' is a poetic verb meaning 'will wail' or 'cry out'.
[JOB.29.14] Righteousness has clothed me, and He has clothed me like a garment, and a crown of my judgment. [§]
Tsedek lavashti vayilbasheni kim'il ve'tsanif mishpati.
'Tsedek' means 'righteousness', 'lavashti' means 'has clothed me' (first‑person perfect), 'vayilbasheni' means 'and He clothed me', 'kim'il' means 'like a garment', 've'tsanif' means 'and a crown', 'mishpati' means 'my judgment' or 'my justice'.
[JOB.29.15] I am eyes for the blind and feet for a footstool. [§]
Einayim hayiti la'iver ve-raglayim la-pisseach ani.
'Einayim' means 'eyes', 'hayiti' means 'I have become' or 'I am', 'la'iver' means 'for the blind', 've-raglayim' means 'and feet', 'la-pisseach' means 'for a footstool' (pisseach = footstool), 'ani' means 'I'. The clause therefore states that the speaker becomes the eyes for a blind person and the feet for a footstool, concluding with a self‑identification.
[JOB.29.16] Father I am to the poor, and many I do not know; I will investigate it. [§]
Av anochi laevyonim ve-rav lo-yadati echkarehu.
'Av' means 'father', 'anochi' means 'I', 'laevyonim' means 'to the poor' (or 'for the poor'), 've' is the conjunction 'and', 'rav' means 'many' or 'multitude', 'lo-yadati' means 'I do not know', 'echkarehu' means 'I will investigate it' (from the root meaning 'to examine' or 'to search').
[JOB.29.17] And I will break the cords of the wicked, and I will cast his sin as spoils. [§]
va'ashaberah metalletot avval u-mishinav ashlich taref.
'va'ashaberah' means 'and I will break', 'metalletot' means 'the cords' or 'ropes', 'avval' means 'the wicked' or 'evil', 'u-mishinav' means 'and his sin' or 'and his wrongdoing', 'ashlich' means 'I will cast' or 'I will throw', 'taref' means 'spoils' or 'booty'.
[JOB.29.18] And I said, with my jealousy I will be distressed, and for a while I will increase days. [§]
vaomar im qinni egva ve'khol arve yamim.
'vaomar' means 'and I said', 'im' means 'with', 'qinni' means 'my jealousy' or 'my wrath', 'egva' means 'I will be distressed' or 'I will be in anguish', 've'khol' is a poetic phrase that can be understood as 'and for a while' (an idiomatic time expression), 'arve' is a verb form meaning 'I will increase' or 'I will lengthen', 'yamim' means 'days'.
[JOB.29.19] My roots are open, my God of water, and dew will fall in my harvest. [§]
sharshi patuach elai-mayim ve tal yalin biktsiri.
'sharshi' means 'my roots', 'patuach' means 'open' or 'spreading', 'elai-mayim' means 'my God of water' (El = God, -ai = my, mayim = water), 've' means 'and', 'tal' means 'dew', 'yalin' means 'will fall' or 'will descend', 'biktsiri' means 'in my harvest' (b- = in, ktzir = harvest, -i = my).
[JOB.29.20] My glory is new, my support, and my bow in my hand you will turn. [§]
Kevo-di chadash imadi ve-kashti be-yadi tachlif.
'Kevo-di' means 'my glory', 'chadash' means 'new' (or 'renewed'), 'imadi' means 'my support' or 'my staff', 've' is the conjunction 'and', 'kashti' means 'my bow', 'be-yadi' means 'in my hand', and 'tachlif' is a verb form meaning 'you will turn' or 'you will exchange' (imperative second‑person singular).
[JOB.29.21] They have heard to me, and they will be ashamed, and they will be silent about my counsel. [§]
Li shamu ve-yichelu ve-yidmu lemo atsati.
'Li' means 'to me' or 'for me', indicating the direction of hearing. 'Shamu' is the third‑person plural perfect of the verb 'to hear', thus 'they have heard'. 'Ve-yichelu' is the conjunction 've' (and) plus the imperfect verb 'yichelu' from the root chala, here rendered 'they will be ashamed' (or 'they will begin' in a negative sense). 'Ve-yidmu' is 'and they will be silent', from the verb 'to be silent' (dama). 'Lemo' is a prepositional phrase meaning 'to my' or 'against my', linking the following noun. 'Atsati' is the first‑person singular construct form of 'counsel' or 'advice', thus 'my counsel'.
[JOB.29.22] After my word they will not forget, and upon it my word will strike. [§]
Acharei d'vari lo yishnu ve'alemo titof milati.
'Acharei' means 'after' or 'following'. 'd'vari' is 'my word' (davar = word, -i = my). 'lo' means 'not'. 'yishnu' means 'they will forget' (future 3rd plural of the verb 'to forget'). 've' is the conjunction 'and'. 'al' means 'upon' or 'over'. The suffix '-mo' is the third‑person masculine singular pronoun 'his', so 've'alemo' means 'and upon his' (or 'and upon it' in context). 'titof' is a Hifil form of the verb root T-F, meaning 'to strike, to smite, to scatter', rendered here as 'will strike' or 'will be scattered'. 'milati' is 'my word' (mila = word, -ti = my). The verse therefore contrasts the lasting memory of the speaker’s word with the effect it will have on the object referred to by 'him/it'.
[JOB.29.23] And they shall be like rain to me, and their mouths are scorched, a stench. [§]
ve yichalu ka matar li u fihem paaru le malkosh.
've' means 'and', 'yichalu' means 'they will flow' or 'they shall be like', 'ka' means 'like', 'matar' means 'rain', 'li' means 'to me' or 'for me', 'u' means 'and', 'fihem' means 'their mouths', 'paaru' means 'have burned' or 'are scorched', 'le' means 'to/for', 'malkosh' means 'stink' or 'a stench'.
[JOB.29.24] I will laugh at them; they will not believe, and the light of my face they will not bring down. [§]
Eshachak alehem lo ya'aminu ve'or panai lo yapilun.
'Eshachak' means 'I will laugh', 'alehem' means 'at them', 'lo' means 'not', 'ya'aminu' means 'they will believe', 've'or' means 'and light', 'panai' means 'my face', 'lo' means 'not', 'yapilun' means 'they will bring down' or 'cause to fall'.
[JOB.29.25] I will choose their way, and I will sit as chief, and I will dwell like a king in the troop, as the mourners are comforted. [§]
Evechar darkam ve'eshev rosh ve'eshkon ke melekh bagedud ka'asher avelim yenachem.
'Evechar' means 'I will choose', 'darkam' means 'their way', 've'eshev' means 'and I will sit', 'rosh' means 'head' (as a position of authority), 've'eshkon' means 'and I will dwell', 'ke' means 'like', 'melekh' means 'king', 'bagedud' means 'in the troop or assembly', 'ka'asher' means 'as' or 'just as', 'avelim' means 'the mourners' or 'those who mourn', 'yenachem' means 'will comfort'.
JOB.30
[JOB.30.1] Now laugh at me, youths, for the days that I have despised their fathers, placing them with the dogs of my flock. [§]
ve'atah sachu alay tze'irim mimmeni leyamim asher ma'sti avotam lashit im kalvei tzoni.
've'atah' means 'and now', 'sachu' is the imperative 'laugh' addressed to a plural audience, 'alay' means 'at me', 'tze'irim' means 'young men' or 'youths', 'mimmeni' means 'from me', 'leyamim' means 'for days', 'asher' means 'that' or 'which', 'ma'sti' is the first person singular perfect of the verb 'to despise' meaning 'I have despised', 'avotam' means 'their fathers', 'lashit' means 'to place' or 'to set', 'im' means 'with', 'kalvei' is the construct form of 'dogs' meaning 'dogs of', and 'tzoni' means 'my flock' or 'my sheep'. The phrase 'laugh at me, youths, from me for days that I have despised their fathers, to place with the dogs of my flock' reflects an idiomatic expression of contempt and rejection of the younger generation for the sins of their ancestors.
[JOB.30.2] Even the strength of their hands, why to me? Their hidden thing is lost, desolation. [§]
gam-koach yedeihem lamah li alemo avad kalah.
'gam' means 'also' or 'even', 'koach' means 'strength', together 'gam-koach' = 'even strength'. 'yedeihem' means 'their hands'. 'lamah' means 'why'. 'li' means 'to me' or 'for me'. 'alemo' comes from the root that means 'to conceal' and is taken here as 'their hidden (thing)'. 'avad' means 'perished' or 'is lost'. 'kalah' means 'desolation' or 'ruin'.
[JOB.30.3] In lack and in your embrace the stiff joints are splendid, a sun crying and weeping. [§]
becheser uvechaphan galmud haorchim tziyah emesh shoa u-meshoyah.
'becheser' means 'in lack' or 'without', 'uvechaphan' is a difficult form that likely means 'and in your lap' or 'and in your embrace', 'galmud' means 'stiff' or 'solid', 'haorchim' means 'the joints', 'tziyah' means 'splendor' or 'glory', 'emesh' appears to be a variant of 'shemesh' meaning 'sun', 'shoa' means 'crying' and 'u-meshoyah' means 'and weeping'.
[JOB.30.4] The hired gatherers upon a shrub, and a stubborn root for their bread. [§]
hakotfim malluach alei-siach veshorash retamim lacham
'hakotfim' means 'the gatherers' or 'those who harvest', 'malluach' means 'hired' or 'paid', 'alei-siach' means 'upon a shrub' (the construct form of 'shiach' = shrub), 'veshorash' means 'and root', 'retamim' means 'stubborn' or 'hard', 'lacham' means 'their bread'. The phrase describes hired harvesters working on a shrub and a stubborn root as their food.
[JOB.30.5] From pride they will drive out, they will shout over it like a thief. [§]
min-gev ye-gorashu yariu aleimo kagnav
'min' means 'from', 'gev' means 'pride', 'ye-gorashu' means 'they will drive out', 'yariu' means 'they will shout or cry out', 'aleimo' means 'over it' (or 'upon it'), 'kagnav' means 'like a thief'.
[JOB.30.6] In the torrent of rivers for dwelling, the holes of dust and shells. [§]
Ba'aruts nehalim lishkon chorei afar vekephim.
'Ba'aruts' means 'in a torrent' or 'in a channel', 'nehalim' means 'rivers', 'lishkon' means 'for dwelling' or 'to dwell', 'chorei' means 'holes of' (construct form), 'afar' means 'dust', and 'vekephim' means 'and shells' (or 'pods').
[JOB.30.7] Between the thickets they will be hanged; under a net they will be bound. [§]
bein-sichim yinahqu tachat charul yesupachu.
'bein-sichim' means 'between the thickets', 'yinahqu' means 'they will be hanged', 'tachat' means 'under', 'charul' means 'a net' (a type of snare), 'yesupachu' means 'they will be bound'.
[JOB.30.8] The children of folly, even the nameless children, were cut off from the earth. [§]
B'nei-naval gam b'nei beli-shem nik'hu min ha'aretz.
'B'nei' means 'sons' or 'children', 'naval' means 'folly' or 'worthlessness', 'gam' means 'also' or 'even', the second 'b'nei' again means 'sons' or 'children', 'beli-shem' means 'without a name', 'nik'hu' means 'were cut off' or 'perished', 'min' means 'from', 'ha'aretz' means 'the earth'.
[JOB.30.9] Now I was their music, and I shall be for them as a word. [§]
veatah neginatam hayiti vaehiy lahem lemilla.
'veatah' means 'and now' or simply 'now', 'neginatam' is the noun 'their music' or 'their song', 'hayiti' is the verb 'I was', 'vaehiy' is the verb 'and I shall be' (future of be), 'lahem' means 'to them' or 'for them', and 'lemilla' means 'for a word' or 'as a word'.
[JOB.30.10] They have turned me aside, they have cast me far from me, and before me they have not darkened only. [§]
Ti'avuni rachaku meni umipnay lo chas'chu rok.
'Ti'avuni' means 'they have turned me aside', 'Rachaku' means 'they have made [me] distant', 'Meni' means 'from me', 'Umi'pnay' means 'and before me', 'Lo' means 'not', 'Chas'chu' means 'they have darkened', 'Rok' means 'only'.
[JOB.30.11] Because they are abundant, an opening, and he answered me, and a pest before me they have sent. [§]
ki-yitru pitach vayeanneni ve-resen mipenai shilechu.
'ki' means 'because' or 'for', 'yitru' is a form of the verb meaning 'they increase' or 'they are abundant', 'pitach' means 'open' or 'opening', 'vayeanneni' means 'and he answered me', 've-resen' means 'and a pest' or 'and a hindrance', 'mipenai' means 'before me' or 'in my presence', 'shilechu' means 'they have sent' or 'they send'.
[JOB.30.12] On the right, blossom, they shall arise my feet send and they went upon me, roads of Eidam. [§]
al-yamin pirkach yakumu raglay shillechu vayasslu alay arochot eidam.
'al' means 'on', 'yamin' means 'right', together 'al-yamin' = 'on the right'. 'pirkach' means 'blossom' or 'flowering', used here as a noun 'blossom'. 'yakumu' means 'they will arise' or 'they rise'. 'raglay' means 'my feet'. 'shillechu' is a plural imperative meaning 'send'. 'vayasslu' means 'and they went' or 'they walked'. 'alay' means 'upon me' or 'over me'. 'arochot' means 'paths' or 'roads'. 'eidam' is taken as a proper name, rendered here as 'Eidam', indicating a place or people.
[JOB.30.13] They have fled my path into my ruin; they will be ashamed and do not help them. [§]
natsu netivati lehavvati yoilu lo ozer lamo.
'natsu' is a third‑person plural perfect meaning 'they fled' or 'they have turned away'. 'netivati' is the noun 'netiv' (path, way) with the first‑person singular suffix, thus 'my way' or 'my path'. 'lehavvati' combines the preposition 'le-' (to, for) with a form of the verb 'havah' meaning 'to bring low' or 'to ruin', giving 'to my ruin' or 'for my downfall'. 'yoilu' is a third‑person plural imperfect of the verb 'yolah' meaning 'to be ashamed' or 'to feel shame', rendered here as 'they will be ashamed'. 'lo' is the negative particle 'not'. 'ozer' is the verb 'to help' in the third‑person singular, 'helps' or 'is helping'. 'lamo' is the prepositional phrase 'to them' or 'for them'. Putting the words together yields a literal sense: "They fled my way to my ruin, they will be ashamed, not helping them."
[JOB.30.14] Like a wide breach they shall be driven, under slaughter they rolled themselves. [§]
keperetz rachav ye'etayu tachat shoah hitgalgalu.
'keperetz' means 'like a breach' (the prefix ke- = like, and peretz = breach, break forth). 'rachav' means 'broad' or 'wide'. 'ye'etayu' is a third‑person plural verb meaning 'they will be stretched' or 'they will be driven'. 'tachat' means 'under' or 'beneath'. 'shoah' means 'slaughter' or 'devastation'. 'hitgalgalu' is a reflexive verb meaning 'they rolled themselves' or 'they turned about'. The verse uses a vivid image of a people being forced through a wide opening and then turning or rolling beneath the wave of slaughter.
[JOB.30.15] Turn against me in calamities; you will pursue me like the wind, my offering like a cloud; my salvation has passed. [§]
hahfakh alai balahot tirdef karuach nedivati ukeav avrah yeshuti.
'hahfakh' means 'turn' (imperative), 'alai' means 'upon me', 'balahot' means 'in calamities' or 'in distress', 'tirdef' means 'you will pursue' (second person masculine singular), 'karuach' means 'like wind', 'nedivati' means 'my offering' or 'my tribute', 'ukeav' means 'like a cloud', 'avrah' means 'has passed' or 'has gone over', 'yeshuti' means 'my salvation' or 'my deliverance'. The phrase strings together a series of vivid images: a turning of fate, relentless pursuit like the wind, an offering compared to a cloud, and salvation that has passed.
[JOB.30.16] Now my soul is poured out upon me; the days of my affliction hold me. [§]
Ve'atah alay tishtafekh nafshi yo'achazuni yemei-oni.
'Ve'atah' means 'and now', 'alay' means 'upon me', 'tishtafekh' means 'you will pour out' (lit. cause to flow), 'nafshi' means 'my soul', 'yo'achazuni' is a verb form meaning 'let them keep me' or 'they will hold me', 'yemei-oni' combines 'yemei' (days) with 'oni' (my suffering/affliction). The phrase conveys a feeling of intense emotional overflow and the sense that the period of suffering is gripping the speaker.
[JOB.30.17] At night my bones are pierced from above, and my joints will not lie down. [§]
Laylah atzmai nikar me'ala'i ve'orkai lo yishkavun.
'Laylah' means 'at night', 'atzmai' means 'my bones', 'nikar' means 'are pierced' (from the verb nakar, to pierce), 'me'ala'i' means 'from above' (literally 'from my upper'), 've'orkai' means 'and my joints', 'lo' means 'not', 'yishkavun' means 'they will lie down' (from the verb yashav, to lie down).
[JOB.30.18] With great strength he seeks my garment, as my tunic binds me. [§]
b'rav koach yitchapes levushi kefi kuttanti yazr'eni
'b'rav koach' means 'with great strength', 'yitchapes' means 'he will seek' or 'he searches', 'levushi' means 'my garment' or 'my clothing', 'kefi' means 'as my' or 'like my', 'kuttanti' means 'my tunic/robe', 'yazr'eni' means 'will bind me' or 'binds me'.
[JOB.30.19] He humbled me to the clay, and I am smitten like dust and ash. [§]
Horani lachomer va'etmashel ke'afar va'efar.
'Horani' means 'He humbled me' (from the root meaning to humble). 'lachomer' means 'to the clay'. 'va'etmashel' means 'and I am made (to be) smitten' or 'and I become'. 'ke'afar' means 'like dust'. 'va'efar' means 'and ash'.
[JOB.30.20] I turned to you, and you did not answer me; I stood, and you were angry with me. [§]
Ashava elekha velo taaneini amadti vattitbonen bi.
'Ashava' means 'I have turned' or 'I turned', 'elekha' means 'to you', 'velo' means 'and not', 'taaneini' means 'you answer me' (negative sense: 'you do not answer me'), 'amadti' means 'I have stood', 'vattitbonen' means 'you have become angry' or 'you were angry', 'bi' means 'against me' or 'in me'.
[JOB.30.21] You will turn harsh toward me; by the strength of your hand you will smite me. [§]
tehafech leachzar li beotzem yadcha tistameni.
'tehafech' means 'you will turn' or 'you will become', 'leachzar' means 'to harsh' or 'cruel', 'li' means 'to me', 'beotzem' means 'by the strength' or 'with the might', 'yadcha' means 'your hand', 'tistameni' means 'you will smite me' or 'you will strike me'.
[JOB.30.22] You will lift me to the wind, you will set me, and you will shake me, you will save me. [§]
tisa'eni el-ruach tarchiveni utemoggeni tushiyah.
'tisa'eni' means 'you will lift me' (second‑person singular, verb from the root *nasa* 'to lift, bear'). 'el-ruach' means 'to the wind' or 'to the spirit', with *ruach* denoting wind or breath. 'tarchiveni' comes from the root *rakhav* 'to ride, to set, to cause to sit', rendered here as 'you will set me' or 'you will cause me to sit'. 'utemoggeni' is from the root *magag* 'to toss, to shake', so it means 'and you will shake (or toss) me'. 'tushiyah' derives from the root *yasha* 'to save, deliver', and is rendered as 'you will save (me)'. The verse is addressed to the divine figure, using second‑person singular verbs that imply a speaker speaking to God.
[JOB.30.23] For I have known death; you will cause me to return, and a house of appointed time for all the living. [§]
Ki yadati mot teshiveni uveit moed lechol chai.
'Ki' means 'for', 'yadati' means 'I have known' (first person perfect of know), 'mot' means 'death', 'teshiveni' means 'you will cause me to return' (second person masculine singular imperfect with a first person singular object), 'uveit' means 'and a house', 'moed' means 'appointed time' or 'festival', 'lechol' means 'to all' or 'for all', 'chai' means 'living' or 'the living'.
[JOB.30.24] But not by my own strength will He send a hand; but in His rescue there is help for them. [§]
Ach lo-vei yishlach-yad im bepid-o lahen shua.
'Ach' means 'only' or 'but', 'lo' means 'not', 'be-vi' (literally 'by my') means 'by my own effort or strength', 'yishlach-yad' means 'will send a hand' i.e., 'will extend a hand', 'im' is used here as a contrasting conjunction meaning 'but', 'bepid-o' means 'in his rescue' (the root פד means to rescue), 'lahen' means 'to them', and 'shua' means 'help' or 'salvation'. The phrase as a whole contrasts human effort with divine rescue.
[JOB.30.25] If I do not weep, the day becomes hard; my soul is headed for ruin. [§]
Im lo bakhiti likshe yom agmah nafshi laevyon.
'Im' means 'if', 'lo' means 'not', 'bakhiti' is the first‑person singular perfect of the verb 'to weep', i.e., 'I wept', 'likshe' is the infinitive construct of the verb 'to harden' or 'to make harsh', 'yom' means 'day', 'agmah' is a noun meaning 'hardness' or 'stubbornness', 'nafshi' means 'my soul', and 'laevyon' is a construct meaning 'for ruin' or 'to destruction'. The phrase is therefore a poetic statement about the effect of not weeping on the hardness of the day and the fate of the speaker's soul.
[JOB.30.26] Because good I hoped, and evil came, and I will long for light, and darkness came. [§]
Ki tov kiviti vayavo ra v'achalah le'or vayavo ophel.
'Ki' means 'because' or 'for', 'tov' means 'good', 'kiviti' means 'I hoped' (first person singular perfect of the verb hope), 'vayavo' means 'and it came' or simply 'and came', 'ra' means 'evil' or 'misfortune', 'v'achalah' means 'and I will long' or 'I will desire', 'le'or' means 'for light' or 'to light', 'vayavo' again means 'and it came', 'ophel' means 'darkness'.
[JOB.30.27] From my side they are exhausted and not blood, they stand before me the days of my affliction. [§]
Meay rutchu ve lo dammu kidmuni yemei oni.
'Meay' means 'from my', indicating origin or source. 'Rutchu' is from the root meaning 'to be exhausted' or 'to become thin', thus 'they are exhausted' or 'they have become thin'. 'Ve' is the conjunction 'and'. 'Lo' means 'not'. 'Dammu' comes from the root for 'blood', here implying 'they have no blood' or 'they are not bloodied', i.e., lifeless. 'Kidmuni' is from the root meaning 'to be before' or 'to precede', so 'they stand before me' or 'they are before me'. 'Yemei' is the construct form of 'days', and 'oni' means 'my affliction' or 'my sorrow'. Together the phrase means 'the days of my affliction'.
[JOB.30.28] I have walked in darkness without heat; I rose in the assembly to cry out. [§]
koder hilakti belo chama kamti bakahal ashavea.
'koder' means 'I am dark' or 'I have become dark'; 'hilakti' means 'I have walked'; 'belo' means 'without'; 'chama' means 'heat' or 'warmth'; 'kamti' means 'I rose' or 'I got up'; 'bakahal' means 'in the assembly' or 'among the gathering'; 'ashavea' means 'I will cry out' or 'I will call for help'. The phrase 'without heat' is an idiom for moving in cold or without comfort, and 'in the assembly' refers to a public or communal setting.
[JOB.30.29] Alas, I have become to the dragons, and a companion to building will answer. [§]
Ach hayiti letanim ve-rea libnot ya'na.
'Ach' means 'brother' and is also used as an exclamation of lament, 'Alas'. 'Hayiti' means 'I was' or 'I have become'. 'Letanim' is the prepositional phrase 'to the dragons' (tannin = sea monster or dragon). 'Ve-rea' is the conjunction 'and' plus 'rea' meaning 'companion' or 'friend' (or, in a different sense, 'evil'). 'Libnot' is the infinitive construct 'to build' or 'for building'. 'Ya'na' is the verb 'will answer' in the third‑person singular future. The phrase as a whole is a poetic, somewhat opaque statement typical of Hebrew poetry.
[JOB.30.30] My skin has scorched from above, and my bone burns from a sword. [§]
Ori shachar me'ala ve'atzmi charah mini choreb.
'Ori' means 'my skin', 'shachar' means 'has scorched', 'me'ala' means 'from above', 've' means 'and', 'atzmi' means 'my bone', 'charah' means 'is burning', 'mini' means 'from' (literally 'from me' but used idiomatically), and 'choreb' means 'a sword'. The clause conveys intense physical agony, comparing the speaker's suffering to being burned from above and to a sword cutting the bones.
[JOB.30.31] And it was a lament, my harp, and my flute to the sound of weeping. [§]
Vayehi le'evl kinori ve'ugavi le'kol bokhim.
'Vayehi' means 'and it was', 'le'evl' means 'for a lament', 'kinori' means 'my harp', 've'ugavi' means 'and my flute', 'le'kol' means 'to the sound', 'bokhim' means 'of weeping'.
JOB.31
[JOB.31.1] I have made a covenant before my eyes, and what shall I consider concerning a virgin. [§]
B'rit karati le'einai u-mah etbonen al betulah.
'B'rit' means 'covenant', 'karati' means 'I have made' (literally 'I have cut/sealed'), 'le'einai' means 'before my eyes', 'u-mah' means 'and what', 'etbonen' means 'shall I consider' or 'shall I contemplate', 'al' means 'concerning' or 'upon', and 'betulah' means 'a virgin'.
[JOB.31.2] And what share is God from above, and the inheritance of the Almighty from the heights. [§]
Ume chelek Eloah mima'al ve'nachalat Shaddai mimromim.
'Ume' means 'and what', 'chelek' means 'share' or 'portion', 'Eloah' is a singular form of the divine name and is translated literally as 'God', 'mima'al' means 'from above', 've'nachalat' means 'and the inheritance', 'Shaddai' is a name of God meaning 'Almighty' and is rendered literally as 'the Almighty', 'mimromim' means 'from the heights'. The verse asks about the share or portion that God has from above and the inheritance that the Almighty has from the lofty places.
[JOB.31.3] Is it not I who declare against falsehood and the stranger concerning the doers of wickedness. [§]
halo eid le'aval ve necher lepo'alei avon.
'halo' means 'is it not', 'eid' means 'I declare' or 'I bear witness', 'le'aval' means 'to falsehood', 've' means 'and', 'necher' means 'the foreigner' or 'the stranger', 'lepo'alei' means 'to the doers of', 'avon' means 'wickedness' or 'iniquity'.
[JOB.31.4] Is not He who watches my ways and counts all my steps? [§]
Ha-lo hu yir'eh drakhai ve-khol tze'adai yispur.
'Ha-lo' means 'Is not', 'hu' means 'he' (referring to God), 'yir'eh' means 'will see' or 'will watch', 'drakhai' means 'my ways', 've-' means 'and', 'khol' means 'all', 'tze'adai' means 'my steps', 'yispur' means 'will count' or 'will reckon'.
[JOB.31.5] If I walked with futility and was alarmed over the deceit of my foot. [§]
Im halakhti im shav va-tachash al mirmah ragli.
'Im' means 'if', 'halakhti' means 'I walked', 'im' means 'with', 'shav' means 'futility' or 'vanity', 'va' means 'and', 'tachash' means 'was startled' or 'was alarmed', 'al' means 'upon' or 'over', 'mirmah' means 'deceit', 'ragli' means 'my foot' (literally 'my foot/feet').
[JOB.31.6] He will weigh me in the balances of justice, and God will know my death. [§]
Yishkeleni bemoznei-tzedek ve-yeda Eloah tumati.
'Yishkeleni' means 'He will weigh me', 'bemoznei' means 'in the balances', 'tzedek' means 'justice' (or 'righteousness'), 've-yeda' means 'and will know', 'Eloah' means 'God', 'tumati' means 'my death'.
[JOB.31.7] If you turn my oppression from me the way, and after my eyes the heart went, and on my palms it has become fixed. [§]
imitte ashuri mini hadarekh veachar einai halakh lavi uvekhpay davak mu'um.
"im" means "if", "titte" means "you turn", "ashuri" means "my oppression" (from the root ash'ar), "mini" means "from me", "hadarekh" means "the way", "veachar" means "and after", "einai" means "my eyes", "halakh" means "walked" or "has gone", "lavi" means "my heart", "uvekhpay" means "on my palms", "davak" means "stuck" or "adhere", "mu'um" is a form of the verb meaning "it is placed" or "it has become fixed".
[JOB.31.8] I will sow, and another will eat, and the offspring will take root. [§]
Ezre'ah ve'acher yokel ve'tse'etsa'i yeshrashu.
'Ezre'ah' means 'I will sow', 've'acher' means 'and another', 'yokel' means 'will eat', 've'tse'etsa'i' means 'and the offspring' (or 'the descendants'), 'yeshrashu' means 'they will take root'.
[JOB.31.9] If my heart is opened against a woman and against the doorway of my friend, I have become angry. [§]
Im niftah libi al isha ve'al petach rei aravti.
'Im' means 'if', 'niftah' means 'is opened' or 'is turned', 'libi' means 'my heart', 'al' means 'against' or 'over', 'isha' means 'a woman', 've'al' means 'and against', 'petach' means 'opening' or 'doorway', 'rei' means 'my friend' or 'my neighbor', 'aravti' means 'I have become angry' or 'I have become bitter'.
[JOB.31.10] You will be terrified for another, my wife, and over her they will bow others. [§]
titkhan leacher ishti vealeiha yikreun acherim.
'titkhan' means 'you will be terrified' (verb, second person masculine singular). 'leacher' means 'to another' or 'for another'. 'ishti' means 'my wife' (possessive suffix). 'vealeiha' means 'and over her' or 'upon her'. 'yikreun' means 'they will bow' (verb, third person masculine plural). 'acherim' means 'others' or 'other ones'. The clause strings together as a warning that the subject will fear another, his own wife, and that others will bow over her.
[JOB.31.11] For it is prostitution, and it is the guilt of the wicked. [§]
ki hi zimmah ve hi avon pelilim.
'ki' means 'for', 'hi' means 'it' (feminine), 'zimmah' means 'prostitution' or 'whoredom', 've' means 'and', 'hi' again means 'it', 'avon' means 'guilt' or 'iniquity', 'pelilim' means 'of the wicked' or 'of the guilty'.
[JOB.31.12] For fire itself, until destruction, will devour, and it will take root in all my produce. [§]
Ki esh hi ad abaddon to'chel uvechol tevu'ati teshareish.
'Ki' means 'because' or 'for'; 'esh' means 'fire'; 'hi' means 'she/it' referring to fire; 'ad' means 'until' or 'up to'; 'abaddon' is the name meaning 'destruction'; 'to'chel' means 'will eat' or 'will devour'; 'uvechol' means 'and in all' or 'and with all'; 'tevu'ati' means 'my produce' or 'my harvest'; 'teshareish' means 'will take root' or 'will become rooted'. The verse uses fire as a metaphor for a consuming force that persists until total destruction and that spreads its influence throughout all the speaker's produce, taking root everywhere.
[JOB.31.13] If I despise the judgment of my servant and my truth, in their anger I stand with them. [§]
Im-emas mishpat avdi va'amati beribam amadi.
'Im' means 'if', 'emas' means 'I will despise' or 'I will be angry', 'mishpat' means 'judgment', 'avdi' means 'my servant', 'va'amati' means 'and my truth', 'beribam' means 'in their anger' (rib = quarrel, strife), 'amadi' means 'with me' or 'I stand with them'.
[JOB.31.14] And what shall I do because God will arise, and if He will punish, what shall I answer Him. [§]
Uma e'eseh ki-yakum El ve-ki-yifkod ma ashivenu.
'Uma' means 'and what', 'e'eseh' means 'I will do', 'ki' means 'because' or 'if', 'yakum' means 'he will arise', 'El' means 'God', 've-ki' means 'and if', 'yifkod' means 'He will punish', 'ma' means 'what', 'ashivenu' means 'I will answer him'.
[JOB.31.15] Is it not in the womb that He makes me; He made me, and He prepared me in the womb as one. [§]
Halo ba-beten oseni asahu vaykhunenu ba-rechem echad.
'Halo' means 'Is it not', 'ba-beten' means 'in the womb', 'oseni' means 'who makes me', 'asahu' means 'He made me', 'vaykhunenu' means 'and He prepared me', 'ba-rechem' means 'in the womb', 'echad' means 'one' or 'as one'. The verse poetically declares that the speaker was formed and prepared by God within the womb.
[JOB.31.16] If I withhold from the desire of the poor and the eyes of an orphan, I will eat. [§]
Im emna mechephetz dalim ve'iney almanah akhele.
'Im' means 'if', 'emna' means 'I will restrain' or 'withhold', 'me' is a preposition meaning 'from', 'chephetz' means 'desire' or 'delight', 'dalim' means 'the poor', 've' means 'and', 'iney' means 'the eyes of', 'almanah' means 'an orphan', 'akhele' means 'I will eat'.
[JOB.31.17] And I will eat my bread alone, and I will not eat an orphan from it. [§]
ve'okal pitti levadi ve'lo akhal yatom mimena.
've'okal' means 'and I will eat', 'pitti' means 'my bread', 'levadi' means 'alone' or 'by myself', 've'lo akhal' means 'and I will not eat', 'yatom' means 'an orphan' (a child without a father), 'mimena' means 'from it' (referring to the bread).
[JOB.31.18] Because from my youth I was greatly increased like a father, and from my mother’s womb I am. [§]
Ki minnauri gdelani keav u-mibeten immi anachena.
'Ki' means 'because' or 'for', 'minnauri' means 'from my youth' (literally 'from the time of my being young'), 'gdelani' means 'made me great' or 'increased me', 'keav' means 'like a father', 'u-mibeten' means 'and from the womb', 'immi' means 'my mother', and 'anachena' is a poetic form meaning 'I am' or 'I exist'. The clause therefore describes a speaker who attributes his growth and existence to the period of his youth and his origin in his mother’s womb.
[JOB.31.19] If I should be found dead, without clothing, and there is no covering for my nakedness. [§]
im ereh oved mibli levush veein kesut laevyon.
'im' means 'if', 'ereh' means 'I will see' or 'I am seen' (here used idiomatically as 'if I am found'), 'oved' means 'lost' or 'perished', 'mibli' means 'without', 'levush' means 'clothing', 'veein' means 'and there is no', 'kesut' means 'covering', 'laevyon' means 'for the naked' (i.e., 'for my nakedness').
[JOB.31.20] If they do not bless me, they will be startled, and from my lamb's fleece they will become warm. [§]
Im lo berachuni chalatsu u-migez kevasai yitchamam.
'Im' means 'if', 'lo' means 'not', 'berachuni' means 'bless me' (imperative plural form of 'bless' with first‑person singular object), 'chalatsu' means 'they will be startled' or 'they shall be amazed', 'u-' is the conjunction 'and', 'migez' means 'from a cutting' or 'from the fleece', 'kevasai' means 'like my lamb' (ke‑ = like, vasai = my lamb), 'yitchamam' means 'they will become warm' or 'they will be heated'.
[JOB.31.21] If I raise my hand to the orphan, because I see my help at the gate. [§]
im hanifati al yatom yadi ki ereh ba sha'ar ezrati.
'im' means 'if', 'hanifati' means 'I raise' (first person singular), 'al' means 'upon' or 'to', 'yatom' means 'orphan', 'yadi' means 'my hand', 'ki' means 'because' or 'for', 'ereh' means 'I see', 'ba' means 'at the', 'sha'ar' means 'gate', 'ezrati' means 'my help'.
[JOB.31.22] Like a leaf from sleep you shall fall, and my arm from the cheek you shall break. [§]
ke-tef-i mishkama tipol ve-ezroi mikana tishaver.
'ke' means 'like', 'tef' means 'leaf', the suffix '-i' makes it 'my leaf' but idiomatically 'like a leaf'. 'mishkama' means 'from sleep' (the state of being asleep). 'tipol' is the future second singular of 'fall', meaning 'you will fall'. 've' means 'and'. 'ezroi' is 'my arm' (ezra = arm, with the first person possessive suffix). 'mikana' means 'from the cheek' or 'from the jaw' (kana = cheek/jaw, with the preposition 'mi' = from). 'tishaver' is the future second singular of 'break', meaning 'you will break'. The phrase uses poetic imagery of something falling like a leaf and an arm being broken from the cheek, a vivid way to describe sudden collapse or defeat.
[JOB.31.23] Because fear is against me, I will proclaim God, and I cannot bear its burden. [§]
Ki pachad elai eid el u-mis'etoh lo ukhal.
'Ki' means 'because', 'pachad' means 'fear', 'elai' means 'to me' or 'against me', 'eid' means 'I will proclaim' (from the root meaning 'testimony'), 'el' means 'God' (the divine name translated as God), 'u-' is the conjunction 'and', 'mis'etoh' means 'its burden' (mis'et = burden, -oh = its), 'lo' means 'not', 'ukhal' means 'I can' (negative here: 'I cannot').
[JOB.31.24] If I set gold for my cup and you go, I have spoken my covenant. [§]
Im samti zahav kisli ve lakhtem amarti mivtachi.
'Im' means 'if', 'samti' means 'I set' or 'I place', 'zahav' means 'gold', 'kisli' means 'my cup', 've' means 'and', 'lakhtem' means 'you go' or 'you will go' (plural), 'amarti' means 'I said' or 'I have spoken', 'mivtachi' means 'my covenant' or 'my promise'.
[JOB.31.25] If I rejoice because my strength is great and my hand is mighty. [§]
Im esmach ki rav cheli veki kabir matsa yadi.
'Im' means 'if', 'eshmach' means 'I will rejoice', 'ki' means 'because', 'rav' means 'great' or 'many', 'cheli' means 'my strength' (or 'my army'), 'veki' means 'and because' (or 'and that'), 'kabir' means 'great', 'matsa' means 'found' or 'has become', 'yadi' means 'my hand'.
[JOB.31.26] If I see light, for it shines, and the moon is dear as it walks. [§]
Im ereh or ki yahel ve-yareach yakar holekh.
'Im' means 'if', 'ereh' means 'I see', 'or' means 'light', 'ki' means 'because' or 'for', 'yahel' means 'it shines' (from the root H-L, to shine), 've-yareach' means 'and moon', 'yakar' means 'precious' or 'dear', 'holekh' means 'goes' or 'walks'.
[JOB.31.27] And he sealed the secret of my heart, and you have kissed my hand to my mouth. [§]
vayyift ba'seter libi vatis'shak yadi lefi.
'vayyift' means 'and he sealed', 'ba'seter' means 'in the secret', 'libi' means 'my heart', 'vatis'shak' means 'and you have kissed', 'yadi' means 'my hand', 'lefi' means 'to my mouth'.
[JOB.31.28] Even he is a criminal guilt, for I have denied God from above. [§]
gam-hu avon plili ki kicheshti laEl mima'al.
'gam-hu' means 'even he', 'avon' means 'guilt' or 'sin', 'plili' means 'criminal' or 'illegal', 'ki' means 'because' or 'for', 'kicheshti' means 'I have denied', 'laEl' means 'to God' (with 'El' translated as 'God'), 'mima'al' means 'from above' or 'from the heavens'.
[JOB.31.29] If I rejoice in the torch of my hater, and I become alarmed, because they find it evil. [§]
Im esmach befid mesan'i ve-hitorarti ki metza'o ra.
'Im' means 'if', 'esmach' means 'I will rejoice', 'befid' means 'in a torch', 'mesan'i' means 'my hater' (from the root that means 'to hate'), 've-hitorarti' means 'and I became alarmed' or 'and I was troubled', 'ki' means 'because', 'metza'o' means 'they found it' (from the verb 'to find'), 'ra' means 'evil' or 'bad'.
[JOB.31.30] And I will not give my mouth to sin, that I may ask a curse upon his soul. [§]
Ve lo natati lachato chiki lish'ol be'alah nafsho.
'Ve' means 'and', 'lo' means 'not', 'natati' means 'I gave', 'lachato' means 'to sin', 'chiki' means 'my mouth', 'lish'ol' means 'to ask', 'be'alah' means 'in a curse' or 'with a curse', 'nafsho' means 'his soul'.
[JOB.31.31] If they have not said the dead of my tent, who will give his flesh? I am not satisfied. [§]
Im lo amru metei aholi, mi-yiten mibsharo lo nishba.
'Im' means 'if', 'lo' means 'not', 'amru' means 'they said', 'metei' means 'the dead (plural)', 'aholi' means 'of my tent', together forming 'the dead of my tent', 'mi-yiten' means 'who will give', 'mibsharo' means 'his flesh', 'lo' means 'not', 'nishba' means 'I am satisfied' (negative: 'I am not satisfied').
[JOB.31.32] Outside, a foreigner will not dwell; I open my door to the traveler. [§]
Bachutz lo yilin ger delatai laorach eftach.
'Bachutz' means 'outside', 'lo' means 'not', 'yilin' means 'will dwell' or 'will stay', 'ger' means 'foreigner' or 'stranger', 'delatai' means 'my door', 'laorach' means 'to the traveler' or 'to the wayfarer', 'eftach' means 'I open'. The clause states that a foreigner will not remain outside, and the speaker declares the opening of his door to the traveler.
[JOB.31.33] If I have hidden my transgressions like a man, may they be concealed in my guilt and iniquity. [§]
Im kisiti keadam peshai litmon bechubi avon.
'Im' means 'if', 'kisiti' means 'I have hidden' or 'I have covered', 'keadam' means 'as a man', 'peshai' means 'my transgressions', 'litmon' means 'to be concealed', 'bechubi' means 'in my guilt', 'avon' means 'iniquity'.
[JOB.31.34] For I will crush the great multitude and the disgrace of families will strike me, and I will become red; I will not go out the opening. [§]
ki e'rotz hamon rabbah u-buz mishpachot yechiteni va'edom lo etze patah.
'ki' means 'for' or 'because', 'e'rotz' is a verb meaning 'I will crush' or 'I will break', 'hamon' means 'the multitude' or 'the great crowd', 'rabbah' means 'great' or 'large', 'u-buz' means 'and disgrace' (buz = shame, disgrace), 'mishpachot' means 'families' or 'households', 'yechiteni' is a verb meaning 'will strike me' or 'will cause me to be cut', 'va'edom' means 'and I will become red' (edom = red), 'lo' means 'not', 'etze' means 'I will go out' or 'I will exit', 'patah' means 'opening' or 'doorway'.
[JOB.31.35] Who will give me, who hears me? Behold, the Almighty will answer me, and a book the man of my contention wrote. [§]
Mi yitten-li shomea li hen tavi Shaddai yaaneini ve sefer katav ish ribi.
'Mi' means 'who'; 'yitten-li' means 'will give to me'; 'shomea' means 'hearing' or 'who hears'; 'li' means 'to me'; 'hen' means 'behold'; 'tavi' is a verb form meaning 'you will answer' or 'you will speak'; 'Shaddai' is a name of God translated as 'the Almighty'; 'yaaneini' means 'will answer me'; 've' means 'and'; 'sefer' means 'book'; 'katav' means 'wrote'; 'ish' means 'man'; 'ribi' means 'my rival' or 'my contention'.
[JOB.31.36] If not upon my folly I will lift it, I will bind it, crowns for me. [§]
Im lo al shikmi esasenno e'endenno atarot li.
'Im' means 'if', 'lo' means 'not', 'al' means 'upon' or 'on', 'shikmi' means 'my folly' (from shikmah, foolishness), 'esasenno' means 'I will lift it' (from the verb eseh), 'e'endenno' means 'I will bind it' (from the verb e'nd), 'atarot' means 'crowns', 'li' means 'to me' or 'for me'.
[JOB.31.37] I will recount the number of my steps as a leader I will bring it near. [§]
mispar tzeadai aggidenno kemo nagid akarvenno.
'mispar' means 'number' or 'count', 'tzeadai' means 'my steps', 'aggidenno' means 'I will recount' or 'I will declare it', 'kemo' means 'like' or 'as', 'nagid' means 'a leader' or 'guide', 'akarvenno' means 'I will bring it near' or 'I will draw it close'.
[JOB.31.38] If my soil cries out and together its students weep. [§]
Im alai admati tizaq veyachad talmidihah yivkhiyun.
'Im' means 'if', 'alai' means 'upon me', 'admati' means 'my soil' (literally 'my ground'), 'tizaq' is a verb meaning 'cries out' (third‑person feminine singular), 'veyachad' means 'and together', 'talmidihah' means 'her students' (or 'its students'), 'yivkhiyun' is a verb meaning 'they will weep' (third‑person masculine plural).
[JOB.31.39] If I have eaten her strength without money, and I have humbled the soul in its owner. [§]
Im kochah achalti beli-kasaf ve-nefesh b'aleha hifachti.
'Im' means 'if', 'kochah' means 'her strength', 'achalti' means 'I have eaten', 'beli' means 'without', 'kasaf' means 'money' (or 'silver'), 've-nefesh' means 'and (the) soul', 'b'aleha' means 'in its owner' (lit. 'in her master'), 'hifachti' means 'I have humbled' or 'I have reduced'. The phrase is a literal rendering of the Hebrew clause structure.
[JOB.31.40] Under wheat a worm will go out, and under hair a fire; they are the words of Job. [§]
tachat chitah yetse choch ve-tachat seorah baashah tamu divrei iyov
'tachat' means 'under', 'chitah' means 'wheat', 'yetse' means 'will go out', 'choch' is a rare word often understood as 'worm' or 'maggot', 've-tachat' means 'and under', 'seorah' means 'hair' or 'fluff', 'baashah' means 'in fire', 'tamu' means 'they will be' or 'they shall be', 'divrei' means 'words of', 'iyov' means 'Job'. The final character 'p' is a paragraph marker and is not part of the verse.
JOB.32
[JOB.32.1] And three of these men sat answering Job because he was righteous in their eyes. [§]
Vayishbetu shloshet ha'anashim ha'eleh me'anot et Iyov ki hu tzaddik be'eynav.
'Vayishbetu' means 'and they sat', 'shloshet' means 'three', 'ha'anashim' means 'the men', 'ha'eleh' means 'these', 'me'anot' means 'answering' or 'in answering', 'et' is a direct‑object marker (untranslated), 'Iyov' is the name 'Job', 'ki' means 'because', 'hu' means 'he', 'tzaddik' means 'righteous', 'be'eynav' means 'in their eyes'.
[JOB.32.2] And his anger burned, Eliyahu son of Barakel the Buzite from the family of Ram in the desert; his anger burned against his righteous soul from the Gods. [§]
vayichar af eliyahu ben-barakel habuzi mimishpachat ram beiov chara apo al tzadko nafsho meelohim.
'vayichar' means 'and his anger burned'; 'af' means 'anger' (here part of the phrase); 'eliyahu' is the personal name Elijah; 'ben-barakel' means 'son of Barakel'; 'habuzi' means 'the Buzite' (one from Buz); 'mimishpachat' means 'from the family of'; 'ram' is a proper name, Ram; 'beiov' means 'in the desert' or a place called Bi'iyov; 'chara' means 'burned' or 'became angry'; 'apo' means 'his anger'; 'al' means 'against' or 'upon'; 'tzadko' means 'his righteous one' (his righteousness); 'nafsho' means 'his soul'; 'meelohim' means 'from the Gods', with 'Elohim' rendered as 'the Gods' according to the translation rule.
[JOB.32.3] And among his three friends his anger burned because they had not found an answer, and they condemned Job. [§]
Ubishelet reav chara apo al asher lo matzu maaneh vayirshiu et Iyov.
'Ubishelet' means 'and in three', 'reav' means 'his friends', 'chara' means 'was angry/burned', 'apo' means 'his anger', 'al' means 'because of/against', 'asher' means 'that/what', 'lo' means 'not', 'matzu' means 'they found', 'maaneh' means 'answer', 'vayirshiu' means 'and they condemned/judged', 'et' is the direct object marker, 'Iyov' means 'Job'.
[JOB.32.4] And Elijah questioned Job with words because the elders have been with him for many days. [§]
veEliyahu hiqa et-Job bi-dvarim ki zekanim-hem mimen le-yamim.
'veEliyahu' means 'and Elijah' (the name Eliyahu contains the element 'El' which literally means 'God'); 'hiqa' means 'questioned' or 'examined'; 'et' is the direct‑object marker; 'Job' is the name of the person addressed; 'bi-dvarim' means 'with words' or 'in speech'; 'ki' means 'because'; 'zekanim' means 'elders' or 'old men'; 'hem' means 'they'; 'mimen' means 'from him' or 'from it'; 'le-yamim' means 'for days' or 'for a long time'. The phrase 'zekanim hem mimen le‑yamim' is an idiom meaning that the elders have been with him for many days, i.e., they have known him a long time.
[JOB.32.5] And God Elihu saw that there was no answer in the mouths of the three men, and his anger burned. [§]
Va-yar Elihu ki ein maaneh befi sheloshet ha-anashim vayichar apo.
'Va-yar' means 'and he saw', 'Elihu' is a personal name meaning 'My God is Yahveh' (the element 'El' is translated as 'God'), 'ki' means 'that', 'ein' means 'there is not', 'maaneh' means 'answer' or 'reply', 'befi' means 'in the mouth of', 'sheloshet' means 'three', 'ha-anashim' means 'the men', 'vayichar' means 'and he became angry', 'apo' means 'his anger' or 'his wrath'.
[JOB.32.6] And Elihu son of Barachel the Buzite answered and said, "Young man, I am for days, and you are old men; therefore I have grown pale and I was afraid from longing, know you." [§]
vaya'an elihu ben barachel habuzi vayomar tzair ani leyamim ve'atem yeshishim al-ken zachalti va'ir'a mechavin dei etchem.
'vaya'an' means 'and he answered', 'elihu' is a personal name containing the divine element El (God), 'ben' means 'son of', 'barachel' is a personal name meaning 'blessing of God', 'habuzi' means 'the Buzite', 'vayomar' means 'and he said', 'tzair' means 'young man', 'ani' means 'I', 'leyamim' literally 'for days' (idiomatically 'for a long time'), 've'atem' means 'and you (plural)', 'yeshishim' means 'old men', 'al-ken' means 'therefore', 'zachalti' means 'I have grown weak/pale', 'va'ir'a' means 'and I was afraid', 'mechavin' means 'from longing' or 'from eager haste', 'dei' means 'know', 'etchem' means 'you (plural)'. The divine name element 'El' in the name Elihu is rendered as the word 'God' in the explanation, per the translation rule for divine names.
[JOB.32.7] I said, 'Days will speak, and many years will teach wisdom.' [§]
Amarti yamim yedabru ve-rov shanim yodi'u chokmah.
'Amarti' means 'I said', 'yamim' means 'days', 'yedabru' means 'will speak', 've-rov' means 'and many', 'shanim' means 'years', 'yodi'u' means 'will teach' or 'will make known', 'chokmah' means 'wisdom'.
[JOB.32.8] Indeed the spirit is in man, and the breath of the Almighty makes them understand. [§]
Akhen ruach hi be'enosh ve'nishmat Shaddai tevinehem.
'Akhen' means 'indeed' or 'certainly'; 'ruach' means 'spirit' or 'breath'; 'hi' means 'it' (referring to the spirit); 'be'enosh' means 'in man' (be- = in, enosh = man); 've' means 'and'; 'nishmat' means 'breath' (construct form of 'neshamah', breath); 'Shaddai' is a name of God, translated here as 'the Almighty'; 'tevinehem' means 'makes them understand' (tav-nun-yod-mem, third person singular masculine future of 'to understand').
[JOB.32.9] Not many will become wise, and the elders will understand judgment. [§]
Lo rabbim yechkamu vezekenim yavinu mishpat.
'Lo' means 'not', 'rabbim' means 'many', 'yechkamu' means 'will become wise', 've' means 'and', 'zekenim' means 'old' or 'elders', 'yavinu' means 'will understand', 'mishpat' means 'judgment'.
[JOB.32.10] Therefore I said, Listen to me, I desire, know also I. [§]
Lachen amarti shima li achaveh dei af ani.
'Lachen' means 'therefore', 'amarti' means 'I said', 'shima li' means 'listen to me', 'achaveh' means 'I desire' (first‑person singular), 'dei' means 'know!' (imperative), 'af' means 'also' or 'indeed', 'ani' means 'I'.
[JOB.32.11] Behold, I have waited for your words, I will be silent until your understanding, until you investigate the words. [§]
Hen hochalti le-divreikhem azin ad-tebunoteikhem ad-tahkrun milin.
'Hen' means 'behold' or 'indeed'. 'hochalti' is the first person singular perfect of the verb 'to wait' or 'to be patient', thus 'I have waited' or 'I have become patient'. 'le-divreikhem' means 'to your words' (le- = to, divrei- = words of, -khem = your plural). 'azin' is a verb meaning 'I will keep silent' or 'I will be still'. 'ad' means 'until'. 'tebunoteikhem' is a construct form of the verb 'to understand' (tavvan) with the suffix '-oteikhem' meaning 'your understanding'. 'tahkrun' is another verb form meaning 'you will inquire' or 'you will investigate'. 'milin' is the plural of 'word', thus 'words'.
[JOB.32.12] And your declaration, behold, there is none among the mourners who confirms or answers his words from you. [§]
veadeikhem etbonan vehineh ein leiyov mochich oneh amaryav mikehem.
've' means 'and', 'adeikhem' means 'your' (plural), together 'veadeikhem' = 'and your'. 'etbonan' is a verb form meaning 'I will bring forth' or 'I will make known'. 'vehineh' means 'and behold'. 'ein' means 'there is not' or 'none'. 'leiyov' means 'among the mourners' (literally 'to the mourners'). 'mochich' means 'who confirms' or 'who supports'. 'oneh' means 'answering' or 'responding'. 'amaryav' means 'his sayings' or 'his words'. 'mikehem' means 'from you' (literally 'among you').
[JOB.32.13] Lest you say we have found wisdom, God will strike him, not a man. [§]
pen toamru matsanu chokhma el yiddfenno lo ish.
'pen' means 'lest', 'toamru' means 'you will say', 'matsanu' means 'we have found', 'chokhma' means 'wisdom', 'el' means 'God', 'yiddfenno' means 'he will strike him', 'lo' means 'not', 'ish' means 'a man'.
[JOB.32.14] And he did not bring words to me, and in your sayings I will not answer him. [§]
ve'lo arakh elai milin u'veimrekhem lo ashivennu.
've'lo' means 'and not', 'arakh' is the third‑person singular perfect of the verb meaning 'to set, to arrange, to bring', 'elai' means 'to me', 'milin' is the plural of 'word' meaning 'words', 'u'veimrekhem' means 'and in your sayings', 'lo' means 'not', and 'ashivennu' is the first‑person singular imperfect meaning 'I will answer him'.
[JOB.32.15] Cut! They did not answer any longer; they have taken the words from them. [§]
Chat u lo-anu od he'etiku me-hem milim.
'Chat' is an imperative form of the verb meaning 'cut' or 'strike'. 'u' is a conjunction meaning 'and' but here it is part of the vocalized spelling of the verb. 'lo-anu' means 'they did not answer' (lo = not, anu = they answered). 'od' means 'anymore' or 'again'. 'he'etiku' is a verb in the Hiphil perfect third person plural meaning 'they transferred' or 'they took away'. 'me-hem' means 'from them'. 'milim' means 'words'. The phrase therefore depicts a scene where someone commands a cutting, notes that the others will not answer further, and states that they have taken away the words from them.
[JOB.32.16] And I have become humbled, because they will not speak; for they stood, they have not answered any longer. [§]
vehochaltí ki lo yedabéru ki amdu lo anú od
've' means 'and', 'hochalti' is the first person singular perfect of a verb meaning 'to be humbled' or 'to become low', so it means 'I have become humbled'. 'ki' means 'because' or 'for', 'lo' means 'not', 'yedaberu' is third person plural imperfect of 'to speak', meaning 'they will speak' (with lo it becomes 'they will not speak'). The second 'ki' again means 'for' or 'because'. 'amdu' is third person plural perfect of 'to stand', meaning 'they stood'. 'lo' again means 'not', 'anu' is third person plural perfect of 'to answer', meaning 'they answered' (with lo it becomes 'they did not answer'). 'od' means 'anymore' or 'still'.
[JOB.32.17] I will answer, also I, my portion; I will desire knowledge, also I. [§]
aaneh af-ani chelki achaveh dei af-ani.
'aaneh' means 'I will answer', 'af-ani' means 'also I' or 'even I', 'chelki' means 'my portion' or 'my share', 'achaveh' means 'I will desire' or 'I will crave', 'dei' means 'knowledge' or 'my knowledge', and the final 'af-ani' again means 'also I'.
[JOB.32.18] For I am weary of words, the wind has pressed me in my belly. [§]
Ki maleti millim hetzikatni ruach bittni.
'Ki' means 'for' or 'because'. 'maleti' means 'I am weary' or 'I have become weary'. 'millim' means 'words' (plural). 'hetzikatni' means 'he or it oppressed me' or 'has pressed me'. 'ruach' means 'wind' (or 'spirit'). 'bittni' means 'in my belly' or 'in my stomach'.
[JOB.32.19] Behold, my belly is like wine that will not open; like new buds it will burst. [§]
Hineh betni ke-yayin lo yipateach ke-ovot chadashim yivakea.
'Hineh' means 'behold' or 'look'. 'Betni' means 'my belly' (literally 'my womb'). 'Ke-yayin' means 'like wine'. 'Lo' means 'not'. 'Yipateach' means 'will open' or 'will be released'. 'Ke-ovot' means 'like buds' (the word 'ovot' referring to young shoots or buds). 'Chadashim' means 'new' or 'fresh'. 'Yivakea' means 'will burst' or 'will break open'.
[JOB.32.20] I will speak, and he will satisfy me; I will open my lips and I will answer. [§]
adabberah ve yirvach li efetach shfatai ve'ena.
'adabberah' means 'I will speak', 've' means 'and', 'yirvach' means 'he will satisfy', 'li' means 'to me', together forming 'and he will satisfy me', 'efetach' means 'I will open', 'shfatai' means 'my lips', 've' means 'and', 'ena' means 'I will answer'.
[JOB.32.21] Please, I will lift the face of a man and I will not conceal (it) toward a man. [§]
Al-na esah p'nei ish ve el adam lo achaneh.
'Al-na' means 'please' (a pleading request), 'esah' means 'I will lift' or 'I will raise', 'p'nei' means 'the face of', 'ish' means 'a man', 've' means 'and', 'el' means 'toward' or 'to', 'adam' means 'a man', 'lo' means 'not', 'achaneh' means 'I will hide' or 'I will conceal'.
[JOB.32.22] For I do not understand; I am ashamed. A little, He will lift me, my maker. [§]
Ki lo yada'ti achanneh kim'at yisa'eni oseni.
'Ki' means 'for', 'lo' means 'not', 'yada'ti' means 'I understand' or 'I have known', 'achanneh' means 'I am ashamed' or 'I become humbled', 'kim'at' means 'a little' or 'somewhat', 'yisa'eni' means 'He will lift me', 'oseni' means 'my maker' or 'my doer'.
JOB.33
[JOB.33.1] Now, O Job, hear me, and listen to all my words. [§]
veulam shema na iyov mili ve'khol dvarai ha'azina.
'veulam' means 'and now', 'shemana' (literally 'hear please') is a polite command to listen, 'iyov' is the personal name Job, 'mili' means 'from me', 've'khol dvarai' means 'and all my words', 'ha'azina' is an imperative form meaning 'listen' or 'pay attention'.
[JOB.33.2] Behold, now I have opened my mouth, a word to my tongue in my mouth. [§]
Hineh na patachti pi dibrah leshoni bechichi.
'Hineh' means 'behold', 'na' is an emphatic particle often rendered 'now' or 'please', 'patachti' means 'I opened', 'pi' means 'my mouth', 'dibrah' means 'speech' or 'word', 'leshoni' means 'to my tongue', 'bechichi' means 'in my mouth'.
[JOB.33.3] The uprightness of my heart, my sayings, and the knowledge of my lips are pure and silent. [§]
Yosher libi amarai veda'at sefatai barur millelu.
'Yosher' means 'uprightness' or 'righteousness', 'libi' means 'my heart', 'amarai' means 'my sayings' or 'my words', 've' is the conjunction 'and', 'da'at' means 'knowledge' or 'understanding', 'sefatai' means 'my lips', 'barur' means 'pure' or 'clear', and 'millelu' is a verb form of the root L-L-L meaning 'to be silent' or 'to become mute'. The phrase as a whole expresses a poetic statement about the purity and silence of the speaker's speech.
[JOB.33.4] The spirit of God made me, and the breath of the Almighty gives me life. [§]
Ruach-El asatni ve-nishmat Shaddai techayeni.
'Ruach' means 'spirit' or 'wind', 'El' is the name of God translated as 'God', so 'Ruach-El' means 'spirit of God'. 'Asatni' is the verb 'made me' (from the root 'asah' meaning 'to make' with first‑person singular suffix). 'Ve' is the conjunction 'and'. 'Nishmat' means 'breath' or 'spirit of', and 'Shaddai' is a name of God translated here as 'Almighty'. 'Techayeni' is the verb 'will give me life' (from 'chayah' meaning 'to live', with second‑person singular masculine suffix).
[JOB.33.5] If you can restore me, my worth before me, be steadfast. [§]
Im tukhal hashiveni erchah lefanai hityatzavah.
'Im' means 'if'; 'tukhal' is the masculine singular future of 'to be able', meaning 'you can' or 'you will be able'; 'hashiveni' is a verb form of 'shuv' meaning 'to turn back' or 'to restore', here 'you will restore me'; 'erchah' means 'value' or 'worth'; 'lefanai' means 'before me' (literally 'to my front'); 'hityatzavah' is a verb meaning 'stand firm', 'be steadfast', or 'take a firm stand'. The clause forms a conditional petition for restoration of the speaker's worth, followed by an exhortation to remain steadfast.
[JOB.33.6] Behold, I am like your to God, cut from clay, also I. [§]
Hen ani kefiykha la el mechomer koratzi gam ani.
'Hen' means 'Behold', 'ani' means 'I', 'kefi' means 'like' or 'as', '-kha' is the masculine singular suffix meaning 'your', so 'kefiykha' means 'like your' or 'as your', 'la' is the preposition 'to' or 'for', 'el' is the name of God and is translated here as 'God', 'mechomer' means 'from clay', 'koratzi' means 'I have been cut' or 'I have been cut off', 'gam' means 'also', and the final 'ani' again means 'I'.
[JOB.33.7] Behold, my oath will not be broken, and my concern for you will not be lessened. [§]
Hinneh emati lo tevateka ve'achfi aleicha lo yichbad.
'Hinneh' means 'Behold', 'emati' means 'my oath', 'lo' means 'not', 'tevateka' means 'will be broken (against you)', 've'achfi' means 'and my concern', 'aleicha' means 'upon you', 'lo' means 'not', 'yichbad' means 'will be lessened or weakened'.
[JOB.33.8] Only you said to my ears, and I will hear the voice of words. [§]
ach amarta beoznai ve'kol millin eshma.
'ach' means 'only' or 'but', 'amarta' means 'you said' (second person singular masculine), 'beoznai' means 'in my ears', 've'kol' means 'and voice', 'millin' means 'words' (plural of word), 'eshma' means 'I will hear'.
[JOB.33.9] Pure I am, without transgression, innocent I am, and no guilt is upon me. [§]
Zach ani bli pasha chaf anochi velo avon li.
'Zach' means 'pure', 'ani' means 'I', 'bli' means 'without', 'pasha' means 'transgression', 'chaf' means 'blameless' or 'innocent', 'anochi' means 'I', 'velo' means 'and not', 'avon' means 'guilt' or 'iniquity', 'li' means 'to me' or 'upon me'.
[JOB.33.10] Behold the insults against me; may he find me and consider me his enemy. [§]
Hen tenuot alai yimtza yachsheveni leoyev lo.
'Hen' means 'Behold', 'tenuot' means 'insults' (plural noun), 'alai' means 'upon me' or 'against me', 'yimtza' means 'will find', 'yachsheveni' means 'will consider me' (from the root think), 'leoyev' means 'as an enemy' (le + oyev), 'lo' means 'to him' or 'his'.
[JOB.33.11] He will set my feet on the firm foundation; He will guard all my ways. [§]
Yashen basad raglai yishmor kol-archotai.
'Yashen' means 'He will set', 'basad' means 'on the firm foundation', 'raglai' means 'my feet', 'yishmor' means 'He will guard', 'kol-archotai' means 'all my ways'.
[JOB.33.12] Behold, this is not just; I will answer you, because God will be greater than man. [§]
hen zot lo tzedakta e'anecha ki yirbeh Eloah me'enosh
'hen' means 'behold', 'zot' means 'this', 'lo' means 'not', 'tzedakta' means 'you acted justly' (negated), 'e'anecha' means 'I will answer you', 'ki' means 'because', 'yirbeh' means 'will increase' or 'will be greater', 'Eloah' means 'God', 'me'enosh' means 'more than man' or 'above man'.
[JOB.33.13] Why do you argue with him, because he will not answer all his words. [§]
Madu'a elav ribota ki kol-devarav lo yaaneh.
'Madu'a' means 'why', 'elav' means 'to him', 'ribota' means 'you argue' or 'you contend', 'ki' means 'because', 'kol' means 'all', 'devarav' means 'his words', 'lo' means 'not', 'yaaneh' means 'he will answer'.
[JOB.33.14] For God will speak in one, and in two it will not be correct. [§]
Ki be'achat yedaber El u-bishtayim lo yeshurena.
'Ki' means 'for', 'be'achat' means 'in one', 'yedaber' means 'will speak', 'El' means 'God', 'u' means 'and', 'bishtayim' means 'in two', 'lo' means 'not', 'yeshurena' means 'will be straight or correct'.
[JOB.33.15] In a dream, a night vision, when drowsiness falls upon men in their sleep on the bed. [§]
b'chalom chezyon layla b'nfal tardema al-anashim b'tnumot al-e mishkav.
'b'chalom' means 'in a dream', 'chezyon' means 'vision', 'layla' means 'night', 'b'nfal' means 'when it falls', 'tardema' means 'drowsiness' or 'sleep', 'al-anashim' means 'upon men', 'b'tnumot' means 'in sleep' or 'in their slumber', 'al-e' means 'upon', 'mishkav' means 'the bed'.
[JOB.33.16] Then the ear of men will be revealed, and by their discipline they will seal. [§]
Az yigleh ozen anashim uvemosaram yahtom.
'Az' means 'then', 'yigleh' means 'will be revealed' or 'will become known', 'ozen' means 'ear', 'anashim' means 'people' or 'men', 'uvemosaram' means 'by their discipline' or 'by their instruction', 'yahtom' means 'will seal' or 'will confirm'.
[JOB.33.17] To remove a man's work and shame from a man he will cover. [§]
Lehasir adam maaseh veg'vah migveir yechasseh.
'Lehasir' means 'to remove', 'adam' means 'man', 'maaseh' means 'work' or 'deed', 've' is the conjunction 'and', 'g'vah' (gevah) means 'disgrace' or 'shame', 'mi' is the preposition 'from', 'gveir' (gever) means 'a man' or 'a strong one', and 'yechasseh' means 'he will cover' or 'he will conceal'.
[JOB.33.18] He will hide his soul from shame, and his life will pass in the sending. [§]
Yachshoch nafsho mini-shachat vechayato meevor bashlach.
'Yachshoch' means 'he will hide', 'nafsho' means 'his soul', 'mini-shachat' means 'from shame', 'vechayato' means 'and his life', 'meevor' means 'to pass over', 'bashlach' means 'in the sending' or 'through the messenger'.
[JOB.33.19] And he will be humbled in suffering upon his bed, and I will cause conflict to his bones. [§]
vehuchach bemakob al-mishkavo verov atzamav etan.
'vehuchach' means 'and he will be humbled' or 'and he will be struck', 'bemakob' means 'in pain' or 'in suffering', 'al-mishkavo' means 'upon his bed' (lit. 'on his couch'), 'verov' means 'and conflict' or 'and strife', 'atzamav' means 'his bones', and 'etan' is the future form of the verb 'to give', meaning 'I will give' or 'I will cause'.
[JOB.33.20] And they will shame his life for bread, and his soul is food of desire. [§]
ve-zihamatu chayyato lechem ve-nafsho maachal taava.
've' means 'and', 'zihamatu' means 'they will shame' or 'they will bring shame upon', 'chayyato' means 'his life', 'lechem' means 'bread', 've' again means 'and', 'nafsho' means 'his soul', 'maachal' means 'food', 'taava' means 'desire' or 'longing'.
[JOB.33.21] He will eat his flesh, and his broken bones were not seen. [§]
yichel besaro meroi veshupi atzmotav lo ruu.
'yichel' means 'he will eat', 'besaro' means 'his flesh', 'meroi' means 'from my seeing' (literally 'from my sight'), 'veshupi' means 'and his broken', 'atzmotav' means 'his bones', 'lo' means 'not', 'ruu' means 'they were seen' (negative, so 'were not seen').
[JOB.33.22] And (he/she/it) drew near to the appointed time his soul, and his life to the dead. [§]
vatikrav lashachat nafsho vechayato lamemitim.
'vatikrav' means 'and (he/she/it) drew near', 'lashachat' means 'to the appointed time' (shachat = set time), 'nafsho' means 'his soul', 'vechayato' means 'and his life', 'lamemitim' means 'to the dead' (memitim = the dead).
[JOB.33.23] If there is an angel who sweetens him, one among a thousand, to proclaim a man's righteousness. [§]
Im-yesh alav malach melitz echad mini-aleph le'hagid le'adam yashro.
'Im' means 'if', 'yesh' means 'there is', 'alav' means 'upon him', 'malach' means 'angel', 'melitz' means 'sweetens' (from the root that means to make sweet or pleasant), 'echad' means 'one', 'mini-aleph' literally 'from a thousand' i.e., 'one of a thousand', 'le'hagid' means 'to tell' or 'to proclaim', 'le'adam' means 'to a man' or 'to humanity', 'yashro' means 'his uprightness' or 'his righteousness'.
[JOB.33.24] And he humbled him, and he said, Redeem him from the pit of ruin; I have found a ransom. [§]
vaykhunenno vayomer pedaehu meredet shahat matsati kopher.
'vaykhunenno' means 'and he humbled him', 'vayomer' means 'and he said', 'pedaehu' means 'redeem him', 'meredet' means 'from the descent' or 'from the pit', 'shahat' means 'ruin' or 'destruction', 'matsati' means 'I have found', 'kopher' means 'a ransom'.
[JOB.33.25] He who is clothed in flesh, from his youth, will return to the days of his youth. [§]
Rutapash besaro mino'ar yashuv limey alumav.
'Rutapash' is a verb meaning 'he is clothed' or 'he is wrapped' (literally covering oneself). 'besaro' means 'in his flesh'. 'mino'ar' means 'from youth'. 'yashuv' means 'will return'. 'limey' means 'to the days of'. 'alumav' means 'his youth'.
[JOB.33.26] He will crown to God and He pleased him, and he saw his face with a shout, and he returned to man his righteousness. [§]
Ye'atar el-Eloah vayirtzehu vayyar panav bitruah vayashav le'enosh tzedkato.
'Ye'atar' means 'He will crown' or 'He will honor', 'el-Eloah' means 'to God', 'vayirtzehu' means 'and He pleased him', 'vayyar' means 'and he saw', 'panav' means 'his face', 'bitruah' means 'with a shout or proclamation', 'vayashav' means 'and he returned', 'le'enosh' means 'to man', 'tzedkato' means 'his righteousness'.
[JOB.33.27] Upright over men, and he said, 'I have sinned, and upright I have caused error, and it is not equal to me.' [§]
yashor al anashim vayomer chatati vayashar heveiti velo shavah li.
'yashor' means 'upright' or 'just', 'al' means 'upon' or 'over', 'anashim' means 'men' or 'people', 'vayomer' means 'and he said', 'chatati' means 'I have sinned', 'vayashar' means 'and upright' (continuing the statement), 'heveiti' means 'I have caused error' or 'I have acted in wrongdoing', 'velo' means 'and not', 'shavah' means 'equal' or 'balanced', 'li' means 'to me' or 'for me'.
[JOB.33.28] He redeems my soul from going into darkness, and my life you will see in the light. [§]
Pada nafshi me'avor ba-shachat ve-chayato ba-or tireh.
'Pada' means 'redeems' or 'delivers', 'nafshi' means 'my soul', 'me'avor' means 'from crossing' or 'from going', 'ba-shachat' means 'into darkness', 've' means 'and', 'chayato' means 'my life', 'ba-or' means 'in the light', 'tireh' means 'you will see' (future second person singular).
[JOB.33.29] Behold all these, God will act two times three with a man. [§]
hen-kol-elleh yif'al-el pa'amayim shalosh im-gever.
'hen' means 'behold', 'kol' means 'all', 'elleh' means 'these', 'yif'al' means 'will act', 'el' means 'God', 'pa'amayim' means 'two times', 'shalosh' means 'three', 'im' means 'with', 'gever' means 'man'.
[JOB.33.30] To bring his soul from the netherworld to light in the light of life. [§]
Lehashiv napsho mini-shachat le'or be'or ha-chayim.
'Lehashiv' means 'to bring back' or 'to restore', 'napsho' means 'his soul', 'mini-shachat' means 'from the pit of destruction' (i.e., from the netherworld), 'le'or' means 'to light', 'be'or' means 'in light', and 'ha-chayim' means 'the life'.
[JOB.33.31] Listen, Job; listen to me, be silent, and I will speak. [§]
Haqshev Iyyov shma li ha-charesh ve-anokhi adaber.
'Haqshev' means 'listen' (imperative). 'Iyyov' is the proper name 'Job'. 'shma' means 'listen' (imperative) and 'li' means 'to me' or 'my'. 'ha-charesh' means 'the silent one' or 'the mute'. 've-anokhi' means 'and I'. 'adaber' means 'will speak' (first person future).
[JOB.33.32] If there are words, restore me; speak, for I desired Yahveh's righteousness. [§]
Im yesh milin hashiveni daber ki chafatzti tzadkecha.
'Im' means 'if', 'yesh' means 'there is', 'milin' means 'words', 'hashiveni' means 'bring me back' or 'restore me', 'daber' is an imperative meaning 'speak' or 'talk', 'ki' means 'for' or 'because', 'chafatzti' means 'I desired' or 'I longed for', 'tzadkecha' means 'your righteousness' where 'your' refers to the divine and is rendered as 'Yahveh's'.
[JOB.33.33] If there is none of you, listen to me, O silent one, and I will give you wisdom. [§]
Im-ayin atah shema-li hachresh va'alephkha chokhmah.
'Im' means 'if', 'ayin' means 'there is none' or 'not', 'atah' means 'you', 'shema' means 'listen' or 'hear', 'li' means 'to me' (i.e., 'listen to me'), 'hachresh' means 'the silent one', 'va' is a conjunction meaning 'and', 'alephkha' is a verb form meaning 'I will give you' or 'I will make you', and 'chokhmah' means 'wisdom'.
JOB.34
[JOB.34.1] and my God is Yahveh answered and said. [§]
va-ya'an Eliyahu va-yo'mar.
'va' means 'and', 'ya'an' means 'answered', 'Eliyahu' is a name that literally means 'my God is Yahveh', 'va' again means 'and', 'yo'mar' means 'he said'.
[JOB.34.2] Listen, wise ones, to my words, and you who understand, listen to me. [§]
Shimu chachamim milai ve yodim haazinu li.
'Shimu' means 'listen' or 'hear', 'chachamim' means 'wise ones' or 'the wise', 'milai' means 'my words', 've' means 'and', 'yodim' means 'those who know' or 'understand', 'haazinu' means 'listen' or 'pay attention', 'li' means 'to me' or 'myself'.
[JOB.34.3] Because an ear is examined by words, and your palate will taste to eat. [§]
Ki ozen milin tivchan vechekh yit'am leekhol.
'Ki' means 'because', 'ozen' means 'ear', 'milin' means 'by words', 'tivchan' means 'will be examined', 'vechekh' means 'and your palate', 'yit'am' means 'will taste', 'leekhol' means 'to eat'.
[JOB.34.4] The judgment chosen for us, we will know among us what is good. [§]
Mishpat nivcharah-lanu ned'ah beineinu mah-tov.
"Mishpat" means "judgment", "nivcharah" means "chosen", "lanu" means "for us", "ned'ah" means "we will know", "beineinu" means "among us", "mah" means "what", "tov" means "good".
[JOB.34.5] Because Job said, I am righteous, and God removed my judgment. [§]
ki-amar Iyov tsadakti ve-El hesir mishpati.
'ki' means 'because', 'amar' means 'said', together 'ki-amar' means 'because (he) said'. 'Iyov' is the name 'Job'. 'tsadakti' means 'I have been righteous' (first person past). 've' means 'and', attached to 'El' which means 'God'. So 've-El' is 'and God'. 'hesir' means 'removed' or 'took away'. 'mishpati' means 'my judgment' or 'my justice' (from 'mishpat' = judgment, with first‑person singular possessive suffix).
[JOB.34.6] According to my judgment I will lie, man, my half without sin. [§]
Al-mishpati akzev anush chitti beli-pasha.
'Al' means 'according to' or 'by'. 'Mishpati' means 'my judgment' ('mishpat' = judgment, with first‑person singular possessive suffix). 'Akzev' is the first‑person future form of the verb 'kzav' meaning 'to lie' or 'to speak falsely', thus 'I will lie'. 'Anush' is a noun meaning 'man' or 'human being'. 'Chitti' is the construct form of 'chatzi' meaning 'half' with a first‑person possessive suffix, so 'my half' or 'my portion'. 'Beli' means 'without' and 'pasha' (from 'pesha') means 'sin', together 'without sin'.
[JOB.34.7] Who is a man like Job who will drink mockery like water. [§]
Mi-gever keiyov yishthe lag kammayim.
'Mi' means 'who', 'gever' means 'man', 'ke' is a prefix meaning 'like', 'iyov' is the name 'Job', 'yishthe' means 'will drink', 'lag' means 'mockery', 'kam' means 'like', 'mayim' means 'water'.
[JOB.34.8] And I will go in fellowship with the doers of iniquity, and walk with men of evil. [§]
ve'arach lechevra im po'alei aven ve'lalekhet im anshei resha.
've' means 'and', 'arach' means 'I will go' or 'I shall travel', 'lechevra' means 'in fellowship' or 'with companions', 'im' means 'with', 'po'alei' means 'doers of', 'aven' means 'iniquity' or 'wickedness', 've' again means 'and', 'lalekhet' means 'to walk', 'im' again means 'with', 'anshei' means 'men of', 'resha' means 'evil'.
[JOB.34.9] For he said, no man will risk his desire with the Gods. [§]
Ki-amar lo yiskhan-gever bir-tzo im Elohim.
'Ki' means 'for' or 'because', 'amar' means 'said', 'lo' means 'not', 'yiskhan' is a verb meaning 'will endanger' or 'will risk', 'gever' means 'man', 'bir-tzo' means 'in his desire' or 'by his will', 'im' means 'with', and 'Elohim' literally means 'the Gods'.
[JOB.34.10] Therefore, men of heart, listen to me, cursed be God from evil and Almighty from iniquity. [§]
Lachen anashai levav shimu li chalila laEl meresha veShaddai meavel.
'Lachen' means 'therefore', 'anashai' means 'men' or 'people', 'levav' means 'heart', 'shimu' is the plural imperative 'listen', 'li' means 'to me', 'chalila' means 'cursed' (literally 'cursed is'), 'laEl' combines the preposition 'la' (to/for) with the divine name 'El' which is translated literally as 'God', 'meresha' means 'from evil' or 'away from wickedness', 'veShaddai' is the conjunction 've' (and) plus the divine name 'Shaddai' which is translated literally as 'Almighty', and 'meavel' means 'from iniquity' or 'away from wrongdoing'.
[JOB.34.11] For a man's deed he will repay him, and as a road a man will find him. [§]
ki po'al adam yeshalem-lo u-ke'oraх ish yamtsi'enu.
'ki' means 'for' or 'because', 'po\'al' means 'deed' or 'work', 'adam' means 'a man', 'yeshalem-lo' means 'he will repay him' (the verb 'shalam' = to pay or reward with the third‑person singular suffix and the pronoun 'lo' = to him), 'u-ke'ora\'h' means 'and as a way/road', 'ish' means 'a man' or 'person', and 'yamtsi'enu' means 'he will find him' (verb 'matsa' = to find, with third‑person singular suffix and object pronoun 'enu' = him).
[JOB.34.12] Indeed even God does not oppress, and the Almighty does not do injustice in judgment. [§]
Af-amenam El lo-yarshia veShaddai lo-yeavet mishpat.
'Af' means 'even' or 'also'; 'amenam' means 'truly' or 'indeed', together forming an emphatic 'even truly'. 'El' is the name meaning 'God', translated literally as 'God'. 'lo' means 'not'; 'yarshia' is the verb 'will oppress' or 'act unjustly', so 'does not oppress'. 've' is the conjunction 'and'; 'Shaddai' is a name meaning 'Almighty', translated literally as 'the Almighty'. 'lo' again means 'not'; 'yeavet' is the verb 'does injustice' or 'acts unjustly', thus 'does not do injustice'. 'mishpat' means 'judgment' or 'justice', rendered here as 'in judgment'.
[JOB.34.13] Who has appointed over him the earth, and who has set the whole world? [§]
Mi pakad alav aretsah u mi sam tevel kulah.
'Mi' means 'who', 'pakad' means 'has appointed' or 'oversees', 'alav' means 'over him' or 'upon him', 'aretsah' means 'the earth', 'u' means 'and', 'mi' again means 'who', 'sam' means 'has placed' or 'has set', 'tevel' means 'the world', 'kulah' means 'all (of it)'.
[JOB.34.14] If he puts his heart to him, his spirit and his soul to him will be gathered. [§]
Im yashim elav libo ruach ve-nishmato elav ye'asef.
'Im' means 'if', 'yashim' means 'he puts' or 'he places', 'elav' means 'to him', 'libo' means 'his heart', 'ruach' means 'his spirit', 've-nishmato' means 'and his soul', another 'elav' means 'to him', 'ye'asef' means 'will be gathered' or 'will be collected'.
[JOB.34.15] All flesh together will bow, and man will return to dust. [§]
Yigva kol basar yachad veadam al afar yashuv.
'Yigva' means 'will bow', 'kol' means 'all', 'basar' means 'flesh', 'yachad' means 'together', 'veadam' means 'and man', 'al' means 'upon', 'afar' means 'dust', 'yashuv' means 'will return'.
[JOB.34.16] And if understanding, hear this: listen to the voice of my word. [§]
ve'im bina shmaah zot hazina l'kol milai.
've'im' means 'and if', 'bina' means 'understanding', 'shmaah zot' means 'hear this' or 'listen to this', 'hazina' is an imperative form meaning 'listen', 'l'kol' means 'to the voice', and 'milai' means 'of my word' (my word). The phrase thus calls the listener to pay attention to the speaker's words.
[JOB.34.17] The nose that despises judgment will hide, and if the righteous one is great, you will be wicked. [§]
ha'af sone mishpat yachavosh ve'im tzaddik kabir tarshia.
'ha'af' means 'the nose', 'sone' means 'hating' or 'despising', 'mishpat' means 'judgment' or 'justice', 'yachavosh' means 'will hide' or 'will conceal', 've'im' means 'and if', 'tzaddik' means 'the righteous one', 'kabir' means 'great' or 'big', 'tarshia' means 'you will be wicked' (second‑person masculine singular future of the verb 'to be wicked').
[JOB.34.18] Speak to the king without injustice, wicked to the nobles. [§]
ha'amor lemelech beli'al rashah el-nedivim.
'ha'amor' means 'speak' (imperative of say), 'lemelech' means 'to the king', 'beli'al' means 'without injustice' or 'without evil', 'rashah' means 'wicked', 'el' means 'to' (preposition), 'nedivim' means 'the noble ones' or 'the aristocrats'.
[JOB.34.19] who does not lift the faces of princes nor despise the poor, for all his works are his hands. [§]
asher lo nasa panei sarim ve lo nikar shoa lifnei dal ki maase yadav kulam.
'asher' means 'who/that', 'lo' means 'not', 'nasa' means 'lift up' or 'raise', 'panei' means 'the face of', 'sarim' means 'princes' or 'chiefs', 've' means 'and', 'nikar' means 'to honor' or 'to treat respectfully', 'shoa' means 'to despise' or 'to hold in contempt', 'lifnei' means 'before' or 'in front of', 'dal' means 'poor', 'ki' means 'for' or 'because', 'maase' means 'work' or 'deed', 'yadav' means 'his hand' (possessive), 'kulam' means 'all' or 'every'.
[JOB.34.20] In a moment they will die, and half the night they will rush the people, and they will pass, and they will remove the mighty one, not by hand. [§]
rega yamutu vachatzot layla yegoshhu am ve'yaavoru veyasiru abir lo beyad.
'rega' means 'moment', 'yamutu' means 'they will die', 'vachatzot' means 'and the half', 'layla' means 'night', 'yegoshhu' means 'they will rush', 'am' means 'people', 've'yaavoru' means 'and they will pass or cross', 'veyasiru' means 'and they will remove', 'abir' means 'mighty one' or 'hero', 'lo' means 'not', 'beyad' means 'by hand' or 'in the hand'.
[JOB.34.21] For his eyes are upon the ways of man, and he sees all his steps. [§]
Ki einav al darchi ish vechol tze'adav yireh.
'Ki' means 'for/because', 'einav' means 'his eyes', 'al' means 'upon', 'darchi' means 'the ways of', 'ish' means 'man', 've' means 'and', 'chol' means 'all', 'tze'adav' means 'his steps', 'yireh' means 'he sees'.
[JOB.34.22] There is no darkness and there is no death to hide there, the workers of wickedness. [§]
Ein choshech veein tzalmaut lehisater sham poalei aven.
'Ein' means 'there is no', 'choshech' means 'darkness', 'veein' means 'and there is no', 'tzalmaut' means 'death', 'lehisater' means 'to hide', 'sham' means 'there', 'poalei' means 'workers of', 'aven' means 'wickedness' or 'iniquity'.
[JOB.34.23] For not upon a man will he place again to go to God in judgment. [§]
ki lo al- ish yashim od lahaloch el El ba-mishpat.
'ki' means 'for' or 'because', 'lo' means 'not', 'al- ish' means 'upon a man', 'yashim' means 'he will set' or 'he will place', 'od' means 'again' or 'still', 'lahaloch' means 'to go', 'el' is the preposition 'to' combined with the divine name 'El' which is translated as 'God', and 'ba-mishpat' means 'in judgment'.
[JOB.34.24] He will graze like the mighty, without investigation, and he placed others under them. [§]
Yaroa kabbirim lo-hek er vayamed acherim tachtam.
'Yaroa' means 'he will graze', 'kabbirim' means 'like the mighty or great ones', 'lo-hek er' means 'no investigation' or 'without inquiry', 'vayamed' means 'and he stood' or 'and he placed', 'acherim' means 'others', 'tachtam' means 'under them' or 'beneath them'.
[JOB.34.25] Therefore he will recognize their works, and he will turn the night, and they will be humbled. [§]
Lachen yakir maavdehem vehaphek layla veyidka'u.
'Lachen' means 'therefore', 'yakir' means 'he will recognize' or 'he will know', 'maavdehem' means 'their works' (maavd = work, -ehem = their), 'vehaphek' means 'and he will turn' or 'and he will change', 'layla' means 'the night', 'veyidka'u' means 'and they will be humbled' or 'and they will be struck down'.
[JOB.34.26] The support of the wicked is under them, in the place they see. [§]
tachat reshachim sefakam bimkom ro'im.
'tachat' means 'under', 'reshachim' means 'the wicked (plural)', 'sefakam' means 'their support' or 'their provision', 'bimkom' means 'in the place', 'ro'im' means 'they see'.
[JOB.34.27] Because of that they turned away from behind him, and they did not understand any of his ways. [§]
asher al-ken saru meachareiav ve-khol-derakhav lo hisikilu.
'asher' means 'that which' or 'because', 'al-ken' means 'for that' or 'because of that', 'saru' means 'they turned away' or 'they went astray', 'meachareiav' means 'from behind him' (literally 'from his rear'), 've' is the conjunction 'and', 'khol' means 'all', 'derakhav' means 'his ways' or 'his paths', 'lo' means 'not', and 'hisikilu' means 'they understood' or 'they comprehended'.
[JOB.34.28] to bring upon him the cry of the poor, and the cry of the oppressed he will hear. [§]
le'havi alav tza'akat-dal ve tza'akat aniyyim yishma
'le'havi' means 'to bring', 'alav' means 'upon him', 'tza'akat-dal' means 'the cry of the poor', 've' means 'and', 'tza'akat' means 'cry' (repeated for parallelism), 'aniyyim' means 'the oppressed' or 'the afflicted', 'yishma' means 'he will hear'. The phrase describes an action of bringing a cry upon someone and that person hearing the cry of those who are poor and oppressed.
[JOB.34.29] And he will make quiet; and who will inherit? And he will hide the face; and who will set him upright? And upon a nation and upon a man together. [§]
vehu yashqit umi yarshi'a vayaster panim umi yeshurenno ve'al-goy ve'al-adam yachad.
'vehu' means 'and he', 'yashqit' means 'will silence' or 'make quiet', 'umi' means 'and who', 'yarshi'a' means 'will inherit' (in a negative sense), 'vayaster' means 'and will hide', 'panim' means 'face', 'yeshurenno' means 'will straighten him' or 'make him upright', 've'al-goy' means 'and upon a nation', 've'al-adam' means 'and upon a man', 'yachad' means 'together'.
[JOB.34.30] From the king, a gracious man, from the crushing of the people. [§]
Mimmelokh adam chaneph mimok'shei am.
'Mimmelokh' means 'from the king' (the preposition mi- plus melokh, king), 'adam' means 'man', 'chaneph' means 'gracious' or 'lenient', 'mimok'shei' means 'from the crushing' (mi- plus mok'shei, from the pressing or oppression), 'am' means 'people'.
[JOB.34.31] For to God has said I have lifted, not I will hide. [§]
ki el-El he'amar nasati lo echbol.
'ki' means 'for' or 'because'; 'el' (the first) is the preposition 'to'; 'El' (the second) is the name of God and is translated as 'God'; 'he'amar' means 'has said'; 'nasati' means 'I have lifted' or 'I have carried'; 'lo' means 'not'; 'echbol' means 'I will hide' (the verb in first person future).
[JOB.34.32] Except I see you, teach me; if I have done evil I will not add. [§]
bildei echezeh atah horeni im-avvel paalti lo osif.
'bildei' means 'except' or 'apart from', 'echezeh' means 'I will see', 'atah' means 'you', 'horeni' means 'teach me', 'im-avvel' means 'if (I have done) iniquity/evil', 'paalti' means 'I have acted' or 'I have done', 'lo' means 'not', 'osif' means 'I will add' (i.e., 'I will add more').
[JOB.34.33] The one who is from you will pay it because you have rejected, because you will choose and not I, and what you have known speak. [§]
ha-meimkha yishalmena ki maasta ki attah tivchar velo ani uma yada'ta daber.
'ha-meimkha' means 'the one who is from you', 'yishalmena' means 'will pay it', 'ki' means 'because', 'maasta' means 'you have rejected', 'attah' means 'you', 'tivchar' means 'will choose', 'velo' means 'and not', 'ani' means 'I', 'uma' means 'and what', 'yada'ta' means 'you have known', 'daber' means 'speak'.
[JOB.34.34] Men of the heart will say to me, and a wise man will listen to me. [§]
anshei levav yoamru li vegever chacham shomea li.
'anshei' means 'men of', 'levav' means 'heart', 'yoamru' means 'will say', 'li' means 'to me', 'vegever' means 'and a man', 'chacham' means 'wise', 'shomea' means 'listening' or 'hearing', 'li' again means 'to me'.
[JOB.34.35] Job does not speak with knowledge, and his words are not with understanding. [§]
Iyov lo be-da'at yedaber u-d'varav lo be-haskeil.
'Iyov' is the personal name Job. 'lo' means 'not'. 'be-da'at' means 'in knowledge' (b- = in, da'at = knowledge). 'yedaber' means 'will speak' (from the root d-b-r, to speak). 'u-' is the conjunction 'and'. 'd'varav' means 'his words' (dvar = word, -av = his). The second 'lo' again means 'not'. 'be-haskeil' means 'with understanding' (b- = with, haskeil = understanding, from the root s-k-l).
[JOB.34.36] My father will test Job forever concerning retribution among men of iniquity. [§]
Avi yivachen Iyov ad netzach al teshuvot beanshei aven.
'Avi' means 'my father', 'yivachen' means 'will test', 'Iyov' is the proper name 'Job', 'ad' means 'until' or 'forever', 'netzach' means 'everlasting' or 'forever', 'al' means 'concerning' or 'about', 'teshuvot' means 'recompense' or 'retribution', 'beanshei' means 'among the men', 'aven' means 'iniquity' or 'wickedness'.
[JOB.34.37] For he adds to his sin a transgression between us; he will supply and increase his sayings to God. [§]
Ki yosef al chatato pesha beineinu yispok veyereb amarav lael.
'Ki' means 'for', 'yosef' means 'adds', 'al' means 'upon', 'chatato' means 'his sin', 'pesha' means 'transgression', 'beineinu' means 'between us', 'yispok' means 'he will supply', 'veyereb' means 'and he will increase', 'amarav' means 'his sayings', 'lael' means 'to God'.
JOB.35
[JOB.35.1] And God he answered and said. [§]
Va-ya'an Elihu vayomer.
'Va' means 'and', 'ya'an' means 'he answered', 'Elihu' is a theophoric name composed of 'El' meaning 'God' and 'hu' meaning 'he', thus translating to 'God he', 'vayomer' means 'and he said'.
[JOB.35.2] This you considered for judgment; you said, My righteousness from God. [§]
Ha-zot chashavta le-mishpat amarta tzedki me'El.
'Ha-zot' means 'this' (feminine), 'chashavta' means 'you considered' or 'you thought', 'le-mishpat' means 'for judgment', 'amarta' means 'you said', 'tzedki' means 'my righteousness', 'me'El' means 'from God' (with El translated as God).
[JOB.35.3] Because you say, 'What will be harmful to you? What shall I do about my sin?' [§]
kee toe-mahr mah yees-kahn lakh mah o-eel meh cha-ta-tee.
'kee' means 'because', 'toe-mahr' means 'you say', 'mah' means 'what', 'yees-kahn' means 'will be harmful' or 'will endanger', 'lakh' means 'to you', the second 'mah' again means 'what', 'o-eel' is a form of the verb meaning 'shall I do' or 'what shall I do', 'meh' means 'from', and 'cha-ta-tee' means 'my sin'.
[JOB.35.4] I will bring you back from trouble, and your companion will be with you. [§]
Ani ashivkha milin ve'et re'eikha immahkha.
'Ani' means 'I', 'ashivkha' means 'will bring you back' (ashiv = bring back, -kha = you masculine), 'milin' is a form of the root 'lin' suggesting 'from trouble' or 'from difficulty', 've'et' means 'and', 're'eikha' means 'your companion' (re'e = companion, -kha = your), 'immahkha' means 'with you' (im = with, -kha = you).
[JOB.35.5] Look at the heavens and see, and turn, the mockers are higher than you. [§]
habbet shamayim ure'eh ve'shur shechakim gavhu mimekha.
'habbet' means 'look', 'shamayim' means 'heavens', 'ure'eh' means 'and see', 've'shur' means 'and turn', 'shechakim' is a plural noun meaning 'mockers' or 'those who laugh', 'gavhu' means 'are high' or 'have risen', 'mimekha' means 'above you' or 'higher than you'.
[JOB.35.6] If you have sinned, what will you do about it? And your sins are many, what will you do about them? [§]
Im chatata ma tifeal bo ve rabbu p'sha'eikha ma ta'aseh lo.
'Im' means 'if', 'chatata' means 'you have sinned', 'ma' means 'what', 'tifeal' means 'you will do' or 'you will act', 'bo' means 'to it' or 'against it', 've' means 'and', 'rabbu' means 'are many' or 'increase', 'p'sha'eikha' means 'your iniquities' or 'your sins', the second 'ma' again means 'what', 'ta'aseh' means 'you will do', and 'lo' means 'to it' or 'against it'.
[JOB.35.7] If you are righteous, what will you give him? Or what will he take from your hand. [§]
Im tzadakta ma titen lo? o ma miyadkha yikkach.
'Im' means 'if', 'tzadakta' means 'you are righteous', 'ma' means 'what', 'titen' means 'you will give', 'lo' means 'to him', 'o' means 'or', 'ma' means 'what', 'miyadkha' means 'from your hand', 'yikkach' means 'he will take'.
[JOB.35.8] To a man like you your wickedness, and to the son of man your righteousness. [§]
Le'ish kamocha rishecha u'le'ven adam tzidkatecha.
'Le'ish' means 'to a man', 'kamocha' means 'like you', 'rishecha' means 'your wickedness', 'u' means 'and', 'le'ven' means 'to the son', 'adam' means 'of man', and 'tzidkatecha' means 'your righteousness'.
[JOB.35.9] From the multitude of transgressors they will be humbled and saved from the power of many. [§]
Me rov ashukim yatz'iku yeshave'u miz'roa rabbim.
'Me' means 'from' or 'because of', 'rov' means 'abundance' or 'many', together 'Me rov' = 'from the multitude'. 'Ashukim' means 'transgressors' or 'evil-doers'. 'Yatz'iku' is a verb form meaning 'they will be humbled' or 'brought low'. 'Yeshave'u' comes from the root 'yasha' meaning 'to save', here rendered as 'they will be saved'. 'Miz'roa' means 'from the arm', an idiom for 'from the power' or 'from the might'. 'Rabbim' means 'many' or 'great numbers'.
[JOB.35.10] And not said, 'Where is God, the maker who gives songs in the night'. [§]
ve'lo amar ayyeh Eloah osai noten zemirot balaila.
've'lo' means 'and not', 'amar' means 'said', 'ayyeh' means 'where', 'Eloah' means 'God' (the divine name translated as God), 'osai' means 'who makes' or 'the maker', 'noten' means 'giver', 'zemirot' means 'songs', 'balaila' means 'in the night'.
[JOB.35.11] He makes us from the beasts of the earth, and from the wing of the heavens he gives us wisdom. [§]
Malfenu mibahamot aretz u-meof hashamaim yechakmenu.
'Malfenu' means 'He makes us' (verb form of 'to make' with 1st person plural object). 'Mibahamot' means 'from beasts' (the prefix mi- = from, bahamot = beasts). 'Aretz' means 'earth' or 'ground'. 'U-meof' means 'and from the wing/flight' (u- = and, meof = from the wing/flight). 'Hashamaim' means 'the heavens' (plural of sky). 'Yechakmenu' means 'He will give us wisdom' (verb root chkm = to make wise, with future 3rd person masculine singular).
[JOB.35.12] There they will cry out, and he will not answer because of the pride of the wicked. [§]
sham yitz'aku velo ya'aneh mip'nei ge'on ra'im.
'sham' means 'there', 'yitz'aku' means 'they will cry out' or 'they will shout', 'velo' means 'and not' indicating negation, 'ya'aneh' means 'he will answer', together 'velo ya'aneh' means 'and he will not answer', 'mip'nei' means 'because of' or 'due to', 'ge'on' means 'pride' or 'haughtiness', 'ra'im' means 'evil ones' or 'the wicked'.
[JOB.35.13] Only in vain will God not hear, and the Almighty will not make it straight. [§]
Ach shav lo yishma El ve Shaddai lo yeshurannah.
'Ach' means 'only' or 'just', 'shav' means 'vain' or 'futility', 'lo' means 'not', 'yishma' means 'will hear', 'El' is the name for God and is translated as 'God', 've' means 'and', 'Shaddai' is the name for Almighty and is translated as 'Almighty', the second 'lo' again means 'not', 'yeshurannah' means 'will make straight' or 'will set right'.
[JOB.35.14] Even if you say you will not oppress him, judgment is before him and you mock him. [§]
Af ki-toamar lo teshurenno din lefanav utecholel lo.
'Af' means 'even' or 'also', 'ki' means 'if' or 'that', 'toamar' means 'you say', 'lo' means 'not', 'teshurenno' means 'you will oppress him', 'din' means 'judgment', 'lefanav' means 'before him', 'utecholel' means 'and you mock', 'lo' means 'him'.
[JOB.35.15] And now, because there is no one who restrains his anger, and he does not understand plainly at all. [§]
ve'atta ki ayin pakad apo velo yada bapash meod.
've'atta' means 'and now', 'ki' means 'because' or 'for', 'ayin' means 'there is none' or 'no', 'pakad' means 'to command' or 'to restrain', 'apo' means 'his anger', 'velo' means 'and not' or 'but', 'yada' means 'he knew' or 'he understood', 'bapash' means 'clearly' or 'plainly', 'meod' means 'very' or 'exceedingly'.
[JOB.35.16] And Job, a vanity, will open his mouth without knowledge; his words will be bitter. [§]
ve Iyov hevel yifetseh-pihehu bivli daat millin yakber
've' means 'and', 'Iyov' is the personal name Job, 'hevel' means 'vanity' or 'emptiness', 'yifetseh-pihehu' means 'will open his mouth' (yifetseh = will speak or open, pihehu = his mouth), 'bivli daat' means 'without knowledge' (bivli = without, daat = knowledge), 'millin' means 'words', 'yakber' means 'will be bitter' or 'will become harsh'.
JOB.36
[JOB.36.1] And My God said. [§]
Vayosef Elihu vayomer.
'Vayosef' means 'and he added', 'Elihu' is a proper name meaning 'My God' (the element 'El' translates literally as 'God'), 'vayomer' means 'and he said'.
[JOB.36.2] Cut for me a young goat and I will love you because still God words. [§]
kattar-li zeir va'achavekha ki od le Eloah milim.
'kattar' means 'to cut' or 'to carve', 'li' means 'for me', 'zeir' means 'young goat', 'va'achavekha' means 'and I will love you' (literally 'and I will cherish you'), 'ki' means 'because', 'od' means 'still' or 'yet', 'le' is a preposition meaning 'to' or 'for', 'Eloah' is a singular form of the divine name meaning 'God', and 'milim' means 'words' (plural).
[JOB.36.3] I will lift my knowledge from afar and for my work I will give justice. [§]
Esa dei lemerachok ve lefo'ali etten-tzedek.
'Esa' means 'I will lift' (future 1st singular of nasah). 'dei' means 'my knowledge' (construct form of da). 'lemerachok' means 'from afar' (le+me+rachok). 've' is the conjunction 'and'. 'lefo'ali' means 'for my work' (fo'al = work, with my suffix i). 'etten' means 'I will give' (future of nathan). 'tzedek' means 'justice' or 'righteousness'.
[JOB.36.4] Because truly my words are not false, perfect knowledge is with you. [§]
Ki amenam lo sheqer milay temim de'ot imakh.
'Ki' means 'because', 'amenam' means 'truly' or 'certainly', 'lo' means 'not', 'sheqer' means 'false' or 'lie', 'milay' means 'my words' (literally 'from my mouth'), 'temim' means 'perfect' or 'complete', 'de'ot' means 'knowledge' or 'understanding', 'imakh' means 'with you' (addressing a male).
[JOB.36.5] Behold God is great and will not become angry; great is the strength of the heart. [§]
Hen-El kavir ve lo yimas kavir koach lev.
'Hen-El' means 'Behold God', 'kavir' means 'great', 've lo' means 'and not', 'yimas' means 'will become angry', the second 'kavir' again means 'great', 'koach' means 'strength', and 'lev' means 'heart'.
[JOB.36.6] The wicked shall not live, and he will give judgment on matters. [§]
Lo yechaiyeh rasha u-mishpat aniyyim yitten.
'Lo' means 'not', 'yechaiyeh' means 'shall give life', 'rasha' means 'the wicked', 'u-' means 'and', 'mishpat' means 'judgment', 'aniyyim' means 'affairs' or 'matters', 'yitten' means 'he will give'.
[JOB.36.7] He will not withdraw his eye from the righteous, and he will seat the kings on the throne forever, and he will exalt him. [§]
Lo yigra mitzadik einav veet melachim lakisse vayoshiveem lanetzach vayigbahhu.
'Lo' means 'not'. 'yigra' means 'he will withdraw' (negative action). 'mitzadik' means 'from the righteous' (literally 'from a just one'). 'einav' means 'his eye'. 'veet' means 'and' (the conjunction linking objects). 'melachim' means 'kings'. 'lakisse' means 'to the throne' (literally 'to the seat'). 'vayoshiveem' means 'he will seat them' (causative verb placing them). 'lanetzach' means 'forever' (literally 'for eternity'). 'vayigbahhu' means 'and he will exalt him' (to raise to honor).
[JOB.36.8] And if prisoners among the elders are seized with cords of my grief. [§]
ve'im asurim bazzikim yilakhdun bechavlei oni.
've'im' means 'and if'; 'asurim' means 'prisoners' or 'those who are bound'; 'bazzikim' means 'among the elders' (zakin = elder, plural elders); 'yilakhdun' means 'they will be seized' or 'they will be caught'; 'bechavlei' means 'with cords of'; 'oni' means 'my grief' or 'my sorrow'.
[JOB.36.9] He told them of their deeds and their sins, because they will be exalted. [§]
vayagged lahem paalam ufish'eyhem ki yitgabberu.
'vayagged' means 'and he reported' or 'told', 'lahem' means 'to them', 'paalam' means 'their deeds' or 'their works', 'ufish'eyhem' means 'and their sins', 'ki' means 'because', 'yitgabberu' means 'they will become strong' or 'they will be exalted'.
[JOB.36.10] And he turned their ears to instruction and said, for they will turn away from evil. [§]
Vayigel oznam lamusar vayomer ki-yeshvuun meaven.
'Vayigel' means 'and he turned', 'oznam' means 'their ears', 'lamusar' means 'to instruction' or 'to discipline', 'vayomer' means 'and he said', 'ki' means 'because' or 'for', 'yeshvuun' means 'they will turn' or 'they will return', 'meaven' means 'from evil' or 'away from wrongdoing'.
[JOB.36.11] If they listen and serve, they will finish their days in good, and both of them in pleasantness. [§]
Im yishmeu ve'yaavodu yechalu yemeihem batov ushnehem baneimim.
'Im' means 'if', 'yishmeu' means 'they will hear' or 'listen', 've'yaavodu' means 'and they will serve', 'yechalu' means 'they will finish' or 'complete', 'yemeihem' means 'their days', 'batov' means 'in good', 'ushnehem' means 'and both of them', 'baneimim' means 'in pleasant [things]'.
[JOB.36.12] And if they do not hear, by sending they will pass, and they will be broken without knowledge. [§]
ve'im lo yishme'u be-shelach ya'avru veyigve'u kibli-daat.
've' means 'and', 'im' means 'if', 'lo' means 'not', 'yishme'u' means 'they will hear', 'be' means 'by/with', 'shelach' means 'sending', 'ya\'avru' means 'they will pass or cross', 've' means 'and', 'yigve\'u' means 'they will be broken or humbled', 'kibli' means 'without', 'daat' means 'knowledge'.
[JOB.36.13] And the wings of the heart set anger; they will not be saved because of their bondage. [§]
vechanfei-lev yasimu af lo yeshavu ki asaram.
've' means 'and', 'chanfei' means 'wings (of)', 'lev' means 'heart', 'yasimu' means 'they set' or 'they place', 'af' means 'anger' (idiomatically), 'lo' means 'not', 'yeshavu' means 'they will save' (used here in the negative sense 'they will not save'), 'ki' means 'because', 'asaram' means 'their bondage' or 'their restraint'.
[JOB.36.14] The young die, their soul and their life are among the holy. [§]
tamot banoar nafsam vechaytam bakkedeshim.
'tamot' means 'dies', 'banoar' means 'the young' (with the preposition 'in' or 'among'), 'nafsam' means 'their soul', 'vechaytam' means 'and their life', 'bakkedeshim' means 'among the holy ones' or 'in the sanctified'.
[JOB.36.15] He will strip the poor in his oppression, and he will rejoice in the crushing of their ears. [§]
yechaletz ani beanivo ve'yigel balachatze oznam.
'yechaletz' means 'he will strip or crush', 'ani' means 'the poor', 'beanivo' means 'in his oppression', 've'yigel' means 'and he will rejoice', 'balachatze' means 'in the crushing', 'oznam' means 'their ears'.
[JOB.36.16] And also you have been led astray from the mouth of an enemy, broad, not poured under it, and the comfort of your table is full of fat. [§]
ve'af hasitkha mi-pi tzar rachav lo-mutsak tachteha ve-nahat shulchancha male dashen.
've'af' means 'and also', 'hasitkha' means 'you have been led astray', 'mi-pi' means 'from the mouth of', 'tzar' means 'an enemy' or 'adversary', 'rachav' means 'broad' or 'wide', 'lo-mutsak' means 'not poured' or 'unfilled', 'tachteha' means 'under it', 've-nahat' means 'and comfort' or 'and rest', 'shulchancha' means 'your table', 'male' means 'full', 'dashen' means 'fat' or 'grease'.
[JOB.36.17] And you have filled the judgment of the wicked; judgment and justice shall stand. [§]
ve-din-ra'sha maleta din u-mishpat yitmochu.
've-din-ra'sha' means 'and judgment of the wicked', 'maleta' means 'you have filled', 'din' means 'judgment', 'u-mishpat' means 'and justice', 'yitmochu' means 'shall stand' or 'shall be upheld'.
[JOB.36.18] Because the heat, lest it exhaust you in confusion, and great oppression, do not let it overwhelm you. [§]
Ki chemah pen yasis'kha be-safek ve-rav kofer al yattekha.
'Ki' means 'because' or 'for'; 'chemah' means 'heat' or 'anger'; 'pen' means 'lest' or 'in case'; 'yasis'kha' is a verb meaning 'will wear you out' with the masculine singular second‑person suffix 'you'; 'be-safek' means 'in doubt' or 'in confusion'; 've-rav' means 'and great' or 'and many'; 'kofer' means 'covering' or 'oppression' (from the root meaning to cover or suppress); 'al' means 'do not'; 'yattekha' is a verb meaning 'let it crush you' or 'let it oppress you' with the same second‑person suffix. The phrase as a whole warns that the heat of anger can exhaust a person in confusion, and that great oppression should not be allowed to overwhelm them.
[JOB.36.19] He will arrange your help, not in distress, and all the supports of strength. [§]
Hayaaroch shuaacha lo betzar vechol maamatzey koach.
'Hayaaroch' means 'he will arrange' (third person masculine singular), 'shuaacha' means 'your help' (second person masculine singular possessive), 'lo' means 'not', 'betzar' means 'in trouble' or 'in distress', 'vechol' means 'and all', 'maamatzey' is the construct plural of 'ma'amatz' meaning 'supports' or 'strengtheners', and 'koach' means 'strength'. The phrase thus lists a divine action of arranging aid that is not in distress, together with every supporting strength.
[JOB.36.20] Do not be ashamed the night to raise the nations beneath. [§]
Al-tishaf ha-laylah la'alot amim tacham.
'Al' means 'Do not', 'tishaf' means 'be ashamed', 'ha-laylah' means 'the night', 'la'alot' means 'to lift up' or 'to raise', 'amim' means 'nations', 'tacham' means 'under them' or 'beneath'.
[JOB.36.21] Be careful, do not turn to iniquity, for upon this you have chosen from my affliction. [§]
hishamer al-tefen el-aven ki al zeh bacharta me'oni.
'hishamer' means 'be careful' or 'keep', 'al-tefen' means 'do not turn', 'el-aven' means 'to iniquity', 'ki' means 'because' or 'for', 'al zeh' means 'upon this', 'bacharta' means 'you have chosen', 'me'oni' means 'from my affliction'.
[JOB.36.22] Behold God will be mighty with his strength; who is like him, the teacher. [§]
hen-el yassagiv bekoho mi kamohu moreh.
'hen' means 'behold', 'El' means 'God', so 'hen-El' = 'Behold God'. 'yassagiv' means 'will be mighty' or 'will display strength'. 'bekoho' means 'with his strength'. 'mi' means 'who'. 'kamohu' means 'like him'. 'moreh' means 'teacher' or 'instructor'. The clause asks rhetorically who is like God, the teacher.
[JOB.36.23] Who will examine his ways, and who will say, "You have acted wickedly"? [§]
Mi pakad alav darko, u mi amar pa'alta avla.
"Mi" means "who", "pakad" means "examines" or "holds accountable", "alav" means "upon him", "darko" means "his way", "u" means "and", "mi" again means "who", "amar" means "says", "pa'alta" means "you have acted", "avla" means "injustice" or "wickedness".
[JOB.36.24] Remember, for you will bring his work which men have ruled. [§]
Zekhor ki tasgia poalo asher shorru anashim.
'Zekhor' means 'remember', 'ki' means 'because' or 'for', 'tasgia' means 'you will bring' or 'you will achieve', 'poalo' means 'his work' (the work of the one spoken of), 'asher' means 'that' or 'which', 'shorru' means 'they have ruled' or 'they have governed', 'anashim' means 'men' or 'people'.
[JOB.36.25] All people have seen it; a man will look from a distance. [§]
Kol adam hazu bo enosh yabit merachok.
'Kol' means 'all', 'adam' means 'people' or 'man', 'hazu' (from 'chazeh') means 'have seen', 'bo' means 'it', 'enosh' means 'man', 'yabit' means 'will look', 'merachok' means 'from a distance'.
[JOB.36.26] Behold God exalted, and the number of his years is not known, nor is there any investigation. [§]
Hen El saggiy ve lo neda mispar shanaav ve lo cheker.
'Hen' means 'behold' or 'surely', 'El' means 'God', 'saggiy' is a form of the verb meaning 'to be exalted' or 'exalted', 've' is the conjunction 'and', 'lo' means 'not', 'neda' means 'known' (negated => 'not known'), 'mispar' means 'number', 'shanaav' means 'its years' (the years belonging to it), and 'cheker' means 'investigation' or 'search' (negated => 'no investigation').
[JOB.36.27] For the drops of water are drawn, the rain will pour onto the earth. [§]
ki yigra nitfey mayim yazku matar le-edo.
'ki' means 'because' or 'for'. 'yigra' means 'will draw' or 'will cause to flow down'. 'nitfey mayim' means 'drops of water' (nitfey = 'drops of', mayim = 'water'). 'yazku' means 'will pour' or 'will rain heavily'. 'matar' means 'rain'. 'le-edo' means 'to the earth' or 'onto the ground'.
[JOB.36.28] Which shall cause shaking; they shall tremble upon many men. [§]
Asher yizlu shechakim yir'afu al e adam rav.
'Asher' means 'which' or 'that', 'yizlu' is a verb meaning 'they will cause' or 'they shall go out', 'shechakim' is a noun meaning 'shaking' or 'tremors', 'yir'afu' means 'they will tremble', 'al e' (literally 'upon') indicates direction or location, 'adam' means 'man' or 'human', and 'rav' means 'many' or 'great'.
[JOB.36.29] Even if he understands from the spread of the cloud his drink his shelter. [§]
Af im yavin miprshei av teshuot sukkato.
'Af' means 'even' or 'still'; 'im' means 'if'; 'yavin' means 'he understands'; 'miprshei' means 'from the spreaders of'; 'av' means 'cloud'; 'teshuot' means 'drinks' (or 'his drink'); 'sukkato' means 'his shelter' or 'his booth'.
[JOB.36.30] Behold, he spread his light upon it, and the roots of the sea were covered. [§]
Hen-parash alav oro ve sharshi hayam kisa.
'Hen' means 'behold', 'parash' means 'he spread' or 'to spread out', 'alav' means 'upon it' or 'upon him', 'oro' means 'his light', 've' means 'and', 'sharshi' means 'the roots', 'hayam' means 'the sea', 'kisa' means 'covered' or 'a covering'.
[JOB.36.31] For there He will judge the nations, and He will give food to the proud. [§]
Ki bam yadin amim yiten okhel lemakhbir.
'Ki' means 'for', 'bam' means 'there', 'yadin' means 'will judge', 'amim' means 'nations', 'yiten' means 'will give', 'okhel' means 'food', 'lemakhbir' means 'to the proud' (from the root that denotes one who makes himself great).
[JOB.36.32] Upon the palms he enveloped light and commanded upon it in the encounter. [§]
Al-kappayim kissa-or vayetsav aleha be-mapgi'a.
'Al' means 'upon', 'kappayim' means 'palms' (the plural of hand), 'kissa' means 'covered' or 'enveloped', 'or' means 'light', 'vayetsav' means 'and he commanded', 'aleha' means 'upon it/her', 'be-mapgi'a' means 'in the meeting' or 'in the encounter'.
[JOB.36.33] His companion will tell about him from his property, also upon a burnt offering. [§]
Yagid alav reo mikneh af al-oleh.
'Yagid' means 'will proclaim' or 'will tell', 'alav' means 'about him' or 'against him', 'reo' means 'his companion' or 'friend', 'mikneh' means 'property' or 'acquisition', 'af' means 'also' or 'even', 'al-oleh' means 'upon a burnt offering'.
JOB.37
[JOB.37.1] Even for this my heart will be angry, and it will go beyond its place. [§]
Af lezo't yecherad libi ve yitar mimkoma.
'Af' means 'even' or 'also', 'lezo't' means 'for this', 'yecherad' means 'will be angry' or 'will be troubled', 'libi' means 'my heart', 've' means 'and', 'yitar' means 'will exceed' or 'will go beyond', 'mimkoma' means 'from its place'.
[JOB.37.2] Listen, hear his voice in the roaring sound, and a sound shall go out from his mouth. [§]
shimu shamoa be rogezh koloh ve hegeh mi piyo yetse
'shimu' means 'listen' (imperative plural), 'shamoa' means 'hear', 'be' means 'in' or 'by', 'rogezh' refers to a roaring or tumultuous sound, 'koloh' means 'his voice', 've' means 'and', 'hegeh' means 'a sound' or 'noise', 'mi' means 'from', 'piyo' means 'his mouth', 'yetse' means 'will go out' or 'shall issue'.
[JOB.37.3] Under all the heavens He will set it straight, and its light upon the wings of the earth. [§]
tahat kol hashamayim yishrehu ve'oro al kanfot haaretz.
'tahat' means 'under', 'kol' means 'all', 'hashamayim' means 'the heavens', 'yishrehu' means 'he will set straight it' (from the root meaning to make straight or to guide), 've'oro' means 'and its light', 'al' means 'upon', 'kanfot' means 'wings', and 'haaretz' means 'the earth'.
[JOB.37.4] After him a voice will cry out, it will thunder in the voice of his pride, and will not restrain them, for he will hear his voice. [§]
Acharav yishag kol yarbeem bekol ge'ono ve lo ye'akevem ki yishama kolo.
'Acharav' means 'after him', 'yishag' means 'will cry out', 'kol' means 'voice', 'yarbeem' means 'will roar' or 'will thunder', 'bekol' means 'in the voice', 'ge'ono' means 'his pride' or 'his arrogance', 've' means 'and', 'lo' means 'not', 'ye'akevem' means 'will restrain them' or 'will hold them back', 'ki' means 'for' or 'because', 'yishama' means 'will hear', 'kolo' means 'his voice'.
[JOB.37.5] God thunders in His voice, performing wonders and great deeds, and He is unknown. [§]
Yar'em El be'kolo nifla'ot oseh gedolot ve lo ne'da.
'Yar'em' means 'thunders', 'El' means 'God', 'be'kolo' means 'in His voice', 'nifla'ot' means 'wonders' or 'marvels', 'oseh' means 'does' or 'makes', 'gedolot' means 'great things', 've' means 'and', 'lo' means 'not', 'ne'da' means 'known' (unknown).
[JOB.37.6] Because to the snow he says, 'He is the earth, and rain is rain, and rain drops are its strength.' [§]
ki lashelag yoamar heve eretz vegeshem matar vegeshem mitrot uzo.
'ki' means 'because', 'lashelag' means 'to the snow', 'yoamar' means 'he will say', 'heve' means 'he' (referring to the speaker), 'eretz' means 'earth' or 'land', 'vegeshem' means 'and rain', 'matar' means 'rain', the second 'vegeshem' again means 'and rain', 'mitrot' means 'drops', and 'uzo' means 'its strength' or 'its power'.
[JOB.37.7] By the hand of every man they will unite to know all the people of his work. [§]
Beyad kol adam yachtom ladaat kol anshei maaseihu.
'Beyad' means 'by the hand of', 'kol' means 'all' or 'every', 'adam' means 'man' or 'person', 'yachtom' is a verb form meaning 'they will bring together' or 'they will unite', 'ladaat' means 'to know', 'anshei' means 'people of' or 'men of', 'maaseihu' means 'his work' or 'his deeds'.
[JOB.37.8] And the wild animal came in the evening, and in her secret places she will dwell. [§]
vattabo chayah bemo-arev uvim'onoteha tishkon.
'vattabo' means 'and she came', 'chayah' means 'wild animal' (feminine), 'bemo-arev' means 'in the evening' (bemo = in the, arev = evening), 'uvim'onoteha' means 'and in her secret places', 'tishkon' means 'she will dwell'.
[JOB.37.9] From the chamber comes a storm, and from the heights a shouting. [§]
min ha cheder tavo supah u mimzarim kara.
'min' means 'from', 'ha' means 'the', 'cheder' means 'chamber', 'tavo' means 'will come' or 'comes', 'supah' means 'storm' or 'tempest', 'u' means 'and', 'mimzarim' means 'from the heights' (the word 'zar' relates to height or elevation), 'kara' means 'calls' or 'shouts' (a sounding). The sentence describes a storm that comes out of a chamber and a sounding from the heights.
[JOB.37.10] From the breath of God will make barren and spread water in a vessel. [§]
minnishmat El yiten karach ve rochav mayim be mutzak.
'minnishmat' means 'from the breath', 'El' means 'God', 'yiten' means 'will give' or 'will make', 'karach' means 'barren' or 'dry', 've' means 'and', 'rochav' means 'to spread' or 'to stretch out', 'mayim' means 'water', 'be' means 'in', 'mutzak' means 'a vessel' or 'container'.
[JOB.37.11] Even my breath shall cause the cloud to emit its light. [§]
af-bri yatriach av yapitz anan oro
'af' means 'even' or 'also', 'bri' is a poetic form meaning 'my breath' or 'my spirit', 'yatriach' means 'will cause to spread or shine', 'av' means 'father' but here serves as a poetic honorific for a source or origin, 'yapitz' means 'will bring forth' or 'will emit', 'anan' means 'cloud', 'oro' means 'its light'.
[JOB.37.12] And he goes about, turning in his twists to bring about all that he commands before the world and the earth. [§]
vehu mesibbot mit'hapekh be-tachbulotav lefa'alam kol asher yetzavem al-penei tevel aretzah.
'vehu' means 'and he', 'mesibbot' means 'turns around' or 'goes about', 'mit'hapekh' means 'is turning' or 'revolves', 'be-tachbulotav' means 'in his twists' or 'in his whorls', 'lefa'alam' means 'to bring about' or 'to cause to happen', 'kol' means 'all' or 'every', 'asher' means 'that which' or 'what', 'yetzavem' means 'he commands' or 'he orders', 'al-penei' means 'in the presence of' or 'before', 'tevel' means 'world', 'aretzah' means 'earth' or 'land'.
[JOB.37.13] If for a tribe, if for his land, if for kindness, he will find him. [§]
im le'shevet im le'artzo im le'chesed yamtzehu.
'im' means 'if', 'le' is a prefix meaning 'to' or 'for', 'shevet' means 'tribe' (or 'staff'), so 'im le-shevet' = 'if for a tribe'; 'artzo' means 'his land', so 'im le-artzo' = 'if for his land'; 'chesed' means 'kindness' or 'mercy', so 'im le-chesed' = 'if for kindness'; 'yamtzehu' is a verb form meaning 'he will find him' (from the root 'matsa' 'to find' with third‑person masculine singular suffix).
[JOB.37.14] Listen to this, O Job; stand and contemplate the wonders of God. [§]
haazina zot Iyov amod vehitbonen niflaot El.
'haazina' means 'listen' (imperative); 'zot' means 'this'; 'Iyov' is the proper name 'Job' used as a vocative; 'amod' means 'stand' (imperative); 'vehitbonen' means 'and consider' or 'and contemplate' (imperative form of the verb 'to understand'); 'niflaot' means 'wonders' or 'miracles'; 'El' means 'God'.
[JOB.37.15] You will know by the name God upon them, and light will appear from his cloud. [§]
Ha teda be-sum Eloah aleihem veho pia or anano.
'Ha' is a particle meaning 'that' or 'you will'. 'teda' is the verb 'you will know'. 'be-sum' means 'by the name'. 'Eloah' is a singular form of the divine name El, which is translated literally as 'God'. 'aleihem' means 'upon them'. 've' is the conjunction 'and'. 'ho' is a verb form meaning 'it will'. 'pia' is from the root meaning 'appear' or 'arise'. 'or' means 'light'. 'anano' means 'his cloud' (the cloud belonging to God).
[JOB.37.16] Do you know about the wonders of the cloud, the perfect knowledge. [§]
Ha-teda al-mifleshei av mif'leot temim de'im.
'Ha-teda' means 'Do you know', 'al' means 'about' or 'concerning', 'mifleshei' is the construct form of 'miflesh' meaning 'wonder' and thus translates as 'wonders of', 'av' is the word for 'cloud', 'mif'leot' means 'wonders' (a plural noun), 'temim' means 'complete' or 'perfect', and 'de'im' means 'knowledge' or 'knowing'.
[JOB.37.17] Who, in your hot garments, is in the quiet earth from the south. [§]
asher be-gadeikha chammim be-hashkit eretz midarom.
'asher' means 'who/that', 'be-gadeikha' means 'in your garments' (be = in, gadeikha = your garments), 'chammim' means 'hot' (plural adjective), 'be-hashkit' means 'in the quiet' or 'in hush', 'eretz' means 'land' or 'earth', 'midarom' means 'from the south' (mi = from, darom = south).
[JOB.37.18] The firmament with him for the toys, strong as I see cast. [§]
Tarqia immo lishchakim chazakim kir'i mutzak.
'Tarqia' means 'firmament' or 'expanse', 'immo' means 'with him', 'lishchakim' means 'for the toys' (plural of 'shachak' meaning 'toy' or 'plaything'), 'chazakim' means 'strong' (plural), 'kir'i' means 'as I see' (from the root seeing), 'mutzak' means 'cast' or 'molded'.
[JOB.37.19] Inform us what we should say to him: we shall not be ashamed because of darkness. [§]
hodieinu ma-nomar lo lo-na'aroch mipnei choshech.
'hodieinu' means 'inform us', 'ma-nomar' means 'what shall be said', 'lo' means 'to him', 'lo-na'aroch' means 'we shall not be ashamed', 'mipnei' means 'because of', 'choshech' means 'darkness'.
[JOB.37.20] The thing is counted for him because I will speak, if a man says that he will be devoured. [§]
hayesuppar-lo ki adabber im-amar ish ki yebulla.
'hayesuppar-lo' means 'the counted to him', 'ki' means 'because' or 'that', 'adabber' means 'I will speak', 'im-amar' means 'if (someone) said', 'ish' means 'man', the second 'ki' means 'that', 'yebulla' means 'he will be devoured'.
[JOB.37.21] And now they have not seen light; bright he is in the heavens, and the wind passed and purified them. [§]
ve'atta lo ra'u or bahir hu bashchakim veruach avrah vatehaharem.
've'atta' means 'and now', 'lo' means 'not', 'ra'u' means 'they saw', 'or' means 'light', 'bahir' means 'bright', 'hu' means 'he', 'bashchakim' means 'in the heavens', 'veruach' means 'and wind/spirit', 'avrah' means 'passed', 'vatehaharem' means 'and purified them'.
[JOB.37.22] North gold will be cast upon God, awesome splendor. [§]
Mitzafon zahav ye'ete al Eloha norah hod.
'Mitzafon' means 'north', 'zahav' means 'gold', 'ye'ete' is a verb meaning 'will be cast' or 'will be melted', 'al' means 'upon', 'Eloha' means 'God', 'norah' means 'awesome' or 'awe‑inspiring', 'hod' means 'splendor' or 'glory'.
[JOB.37.23] Almighty is not found; mad strength and judgment and abundant righteousness will not answer. [§]
Shaddai lo-me-tsanuhu shaggi-koach u-mishpat ve-rov-tzedakah lo ye'aneh.
'Shaddai' means 'Almighty', a name of God. 'lo' means 'not'. 'me-tsanuhu' is a verb meaning 'found him' in the negative sense, i.e., 'not found him'. 'shaggi-koach' combines 'shaggi' meaning 'mad' or 'insane' and 'koach' meaning 'strength', giving the idea of 'mad strength'. 'u-' is the conjunction 'and'. 'mishpat' means 'judgment'. 've-' is another conjunction 'and'. 'rov' means 'many' or 'great'. 'tzedakah' means 'righteousness' or 'justice'. The second 'lo' again means 'not'. 'ye'aneh' is a verb meaning 'he will answer', so with the preceding negative it conveys 'he will not answer'.
[JOB.37.24] Therefore men fear Yahveh; not all the wise of heart will see. [§]
Lachen yere'uho anashim lo yireh kol chakmei lev.
'Lachen' means 'therefore', 'yere'uho' means 'they fear him' (the verb yare' fear with a third‑person plural subject and the pronoun 'him'), 'anashim' means 'men' or 'people', 'lo' means 'not', 'yireh' means 'he will see' (third‑person singular imperfect), 'kol' means 'all', 'chakmei' is the construct form of 'wise' or 'wisdom' meaning 'the wise of', and 'lev' means 'heart'. The pronoun 'him' refers to the Divine Name YHVH, which we render as 'Yahveh' in the translation.
JOB.38
[JOB.38.1] Yahveh answered Job from the rock and said. [§]
Vayyan-Yahveh et-Job min has-searah vayomar.
'Vayyan' means 'answered', 'Yahveh' is the literal translation of the divine name YHVH, 'et' is the direct‑object marker, 'Job' is the name of the man addressed, 'min' means 'from', 'has-searah' means 'the rock', and 'vayomar' means 'and said'.
[JOB.38.2] Who is this who darkens counsel in words without knowledge. [§]
Mi zeh machshich etzah be-millin be-li-daat.
'Mi' means 'who', 'zeh' means 'this', 'machshich' means 'darkens' or 'makes obscure', 'etzah' means 'counsel' or 'advice', 'be-millin' means 'in words', 'be-li-daat' means 'without knowledge'.
[JOB.38.3] Please help me like a man of your strength, and I will ask you, and let me know. [§]
Ezr na kegever chalatzeka veesholcha vehodiena.
'Ezr' means 'help' in the imperative form, and the suffix 'na' adds a pleading tone, so 'Ezr-na' is 'please help'. 'Kegaver' is 'like a man', from 'ke' meaning 'as' and 'gever' meaning 'man'. 'Chalatzeka' is a construct form meaning 'your strength' or 'your might' (the root chalatz conveys power). 'Veesholcha' combines the conjunction 've' (and) with the verb 'eshol' (I will ask) and the pronoun 'cha' (you), giving 'and I will ask you'. 'Vehodiena' also starts with 've' (and) and the verb 'hodi' (inform, make known) plus the suffix 'ena' (me), meaning 'and let me know' or 'and inform me'.
[JOB.38.4] Where were you in the foundation of the earth? Tell if you have understanding. [§]
Eifo hayita beyasdi-aretz haged im yadata bina.
'Eifo' means 'where', 'hayita' means 'you were' (second person singular masculine), 'beyasdi-aretz' means 'in the foundation of the earth' (the prefix be- = in, yasdi = foundation, -aretz = earth), 'haged' means 'tell' or 'declare' (imperative), 'im' means 'if', 'yadata' means 'you know' (second person singular masculine), 'bina' means 'understanding' or 'insight'.
[JOB.38.5] Who has set its measure, for you will know, or who has stretched a line upon it. [§]
Mi-sham memadeyha ki tedea o mi-natah aleha kaw.
'Mi' means 'who', 'sham' (from sham) means 'has placed' or 'set', 'memadeyha' means 'its measure' (memad = measure, -eyha = its, feminine), 'ki' means 'for' or 'since', 'tedea' means 'you will know', 'o' means 'or', 'mi' again means 'who', 'natah' means 'has stretched' or 'has spread out', 'aleha' means 'upon it' (al = upon, -eha = it), 'kaw' means 'a line' or 'cord'.
[JOB.38.6] Upon what have her pillars been cast, or who will cast the stone of its corner? [§]
Al-ma adaneha hatvu o mi-yarah even pinatah.
'Al' means 'upon', 'ma' means 'what'; together 'Al-ma' = 'upon what' or 'why'. 'adaneha' means 'her pillars' (plural of 'adan' = pillar, with feminine suffix). 'hatvu' means 'they have cast' or 'they are thrown'. 'o' means 'or'. 'mi' means 'who', 'yarah' means 'will cast' or 'will throw'; together 'mi-yarah' = 'who will cast'. 'even' means 'stone'. 'pinatah' means 'its corner' (pinah = corner, with her/its suffix).
[JOB.38.7] Together, the morning stars shouted, all the sons of the Gods. [§]
Beran yachad kokhvei boker vayriau kol-benei Elohim.
'Beran' means 'together' or 'at once', 'yachad' means 'together', 'kokhvei' means 'stars of', 'boker' means 'morning', 'vayriau' means 'and they shouted/raised their voice', 'kol' means 'all', 'benei' means 'sons of', 'Elohim' means 'the Gods'.
[JOB.38.8] And he poured the sea through two doors; from his womb it will emerge. [§]
Vayasekh bidlatayim yam begiho merachem yetse.
'Vayasekh' means 'and he poured', 'bidlatayim' means 'with two doors', 'yam' means 'sea', 'begiho' means 'in his (something)', 'merachem' means 'from womb', 'yetse' means 'will go out' or 'will emerge'.
[JOB.38.9] In my cloud, a cloud for its garment, and a veil its covering. [§]
b'sumi anan le'bushó ve'arafel chatullato.
'b'sumi' means 'in my cloud', 'anan' means 'cloud', 'le'bushó' means 'for its garment', 've'arafel' means 'and veil', 'chatullato' means 'its covering'. The phrase describes a cloud that serves as a garment and a veil, providing covering.
[JOB.38.10] And I will break upon him my statute and I will set in a breach and two doors. [§]
vaeshbor alav chuki vaashim berich udelaatayim.
'vaeshbor' means 'and I will break', 'alav' means 'upon him', 'chuki' means 'my statute', 'vaashim' means 'and I will set', 'berich' means 'in a breach', 'udelaatayim' means 'and two doors'.
[JOB.38.11] And I said, 'Until here you shall come and will not add, and here he will set your wave in pride.' [§]
Vamar ad-poh tavo ve-lo toseef u-po-yashit bigeon galecha.
'Vamar' means 'and I said', 'ad-poh' means 'until here' or 'up to this point', 'tavo' means 'you will come', 've-lo' means 'and not', 'toseef' means 'you will add' (future), 'u-po-yashit' means 'and here (he) will set', 'bigeon' means 'in pride', 'galecha' means 'your wave'.
[JOB.38.12] Your days you have commanded in the morning; you will know the dawn in its place. [§]
hemi-yamekha tzivita boker yiddatah shachar mekomo.
'hemi-yamekha' means 'your days', 'tzivita' means 'you have commanded', 'boker' means 'morning', 'yiddatah' means 'you will know', 'shachar' means 'dawn', 'mekomo' means 'its place'. The phrase therefore says that the days belonging to you are ordered by you in the morning, and you will know the dawn in its place.
[JOB.38.13] To hold in the wings of the earth, and the wicked shall be stirred up from it. [§]
Le echoz bechanfot haaretz ve-yina'aru resha'im mimena.
'Le' means 'to', 'echoz' means 'hold' or 'grasp', 'bechanfot' means 'in the wings', 'haaretz' means 'the earth', 've' means 'and', 'yina'aru' means 'they shall become angry' or 'they shall be stirred up', 'resha'im' means 'the wicked', 'mimena' means 'from it'.
[JOB.38.14] Turn a seal like clay, and they shall stand like a garment. [§]
Tithapekh kechomer chotam veyityatzevu kemo levush.
'Tithapekh' means 'turn' or 'reverse', 'kechomer' means 'like clay', 'chotam' means 'seal', 'veyityatzevu' means 'and they will stand' or 'and they shall be set up', 'kemo' means 'like', 'levush' means 'garment' or 'clothing'.
[JOB.38.15] And let it be withheld from the wicked, their light; and a lofty arm shall be broken. [§]
Ve-yimmana me-resh'a'im oram u-zeroa rama tishaver.
'Ve' means 'and', 'yimmana' is a jussive form of the verb 'to prevent' meaning 'may be prevented' or 'let it be withheld', 'me' is a preposition meaning 'from', 'resh'a'im' means 'the wicked', 'oram' is 'their light' (or 'the light of them'), 'u' is a conjunction meaning 'and', 'zeroa' means 'arm', 'rama' is an adjective meaning 'high' or 'lofty' describing the arm, and 'tishaver' is a verb meaning 'shall be broken' in the feminine singular.
[JOB.38.16] You have brought (me) to the sea's depths, and in the deep you walked. [§]
Havatah ad-nibke-yam uvecheker tehom hithalaktah.
'Havatah' means 'you have brought', 'ad' means 'to', 'nibke' (from nibkhei) means 'the depths', 'yam' means 'sea', 'uvecheker' means 'and in the midst', 'tehom' means 'the deep', 'hithalaktah' means 'you walked'.
[JOB.38.17] The gates of death are revealed to you, and you will see the gates of the shadow of death. [§]
Haniglu lecha shaarei-mavet ve shaarei tzalma'vet tireh.
'Haniglu' means 'they are revealed', 'lecha' means 'to you', 'shaarei' means 'gates of', 'mavet' means 'death', 've' means 'and', 'tzalma'vet' means 'shadow of death', 'tireh' means 'you will see'.
[JOB.38.18] Consider the whole breadth of the earth; tell if you know all of it. [§]
hitbonanta ad rachavei-aretz haged im yadata kulah.
'hitbonanta' means 'you have considered' (from the verb hitbonen, to examine). 'ad' means 'to' or 'until'. 'rachavei-aretz' means 'the breadths of the earth' (rachav = breadth, -ei = of, aretz = earth). 'haged' means 'declare' or 'tell'. 'im' means 'if'. 'yadata' means 'you know' (from the verb yada, to know). 'kulah' means 'the whole of it' or 'all of it'.
[JOB.38.19] Where is this way that dwells in light, and where is its place in darkness? [§]
Ei-zeh ha-derekh yishkan-or ve-choshech ei-zeh mekomo.
'Ei' means 'where', 'zeh' means 'this', 'ha-derekh' means 'the way' or 'the road', 'yishkan' means 'dwells' or 'resides', 'or' means 'light', 've-' is the conjunction 'and', 'choshech' means 'darkness', 'mekomo' means 'its place' or 'its location'.
[JOB.38.20] For you will take him to his limit, and if you understand the ways of his house. [§]
Ki tikachennu el-gebulo veki tavin netivot beito.
'Ki' means 'because' or 'for', 'tikachennu' means 'you will take him', 'el' means 'to', 'gebulo' means 'his border' or 'limit', 'veki' means 'and if', 'tavin' means 'you understand', 'netivot' means 'ways' or 'paths', 'beito' means 'his house'.
[JOB.38.21] You know that at that time you will be born, and the number of your days is many. [§]
yada't ki az tiwaled u mispar yamecha rabbim
'Yada't' means 'you have known' (second person masculine singular perfect). 'Ki' means 'that' or 'because'. 'Az' means 'then' or 'at that time'. 'Tiwaled' means 'you will be born' (future passive of the verb to give birth). 'U' means 'and'. 'Mispar' means 'the number' or 'count'. 'Yamecha' means 'your days' (possessive form). 'Rabbim' means 'many' or 'great'.
[JOB.38.22] He brings to the storehouses of snow, and you will see the storehouses of hail. [§]
Havata el otzrot shalleg ve otzrot barad tireh.
'Havata' is the verb form of the root ba-a-t meaning 'to bring'; here it is a masculine singular form that can be read as 'he brings' or 'you bring' depending on context. 'el' means 'to' or 'toward'. 'otzrot' is the plural construct form of 'otzar', meaning 'storehouse' or 'treasure'. 'shalleg' means 'snow'. 've' is the conjunction 'and'. The second 'otzrot' again means 'storehouses'. 'barad' means 'hail'. 'tireh' is the verb 'you will see' (masculine singular future). The verse therefore speaks of bringing something to the storehouses of snow and seeing the storehouses of hail.
[JOB.38.23] That I have darkened for a time of distress, for the approaching day of war. [§]
asher chasakti le'et tzar le yom qereb u milchamah.
'asher' means 'that', 'chasakti' means 'I have darkened', 'le'et' means 'for a time', 'tzar' means 'distress' or 'tightness', 'le' means 'for', 'yom' means 'day', 'qereb' means 'near' or 'approaching', 'u' means 'and', 'milchamah' means 'war'.
[JOB.38.24] Where is this way that light will be divided, that will scatter the ancient upon the earth. [§]
Ey zeh haderekh yechalek or yafetz kadm alei aretz.
'Ey' means 'where' or 'what', 'zeh' means 'this', together forming the interrogative phrase 'where is this'. 'Haderekh' means 'the way' or 'the road'. 'Yechalek' is a future verb meaning 'will be divided' or 'will be split'. 'Or' means 'light'. 'Yafetz' is a future verb meaning 'will scatter' or 'will spread'. 'Kadm' (from 'kadm') means 'ancient' or 'old things'. 'Alei' means 'upon' or 'over'. 'Aretz' means 'the earth' or 'the land'.
[JOB.38.25] Who splits to the flood rising and the way to seize the voices. [§]
Mi-pilag lashtef te'ala ve-derekh lachaziz kolot.
'Mi' means 'who', 'pilag' is a verb meaning 'to split' or 'to cleave', 'lashtef' is the preposition 'to' plus 'shtef' meaning 'flood' or 'rush', 'te'ala' means 'rising' or 'to rise', 've-derekh' means 'and the way', 'lachaziz' is the preposition 'to' plus 'chaziz' meaning 'to seize' or 'to capture', 'kolot' is the plural of 'kol' meaning 'voice', i.e., 'voices'.
[JOB.38.26] He who brings rain upon the earth is not a man; in the wilderness there is no human. [§]
Lehamtir al eretz lo ish midbar lo adam bo.
'Lehamtir' means 'to cause rain' (the infinitive construct of the verb rain‑making), 'al' means 'upon', 'eretz' means 'earth' or 'land', 'lo' means 'not', 'ish' means 'a man' or 'person', 'midbar' means 'desert' or 'wilderness', the second 'lo' again means 'not', 'adam' means 'human' or 'person', and 'bo' means 'in it' or 'there'.
[JOB.38.27] to feed the thirsty and the drinker and to cause the source of grass to sprout. [§]
Lehasbiyyah shoah u-meshhoah u-lehatzmiyach motza deshe.
'Lehasbiyyah' means 'to cause to be full, to feed', 'Shoah' means 'the thirsty one', 'U-meshhoah' means 'and the one who drinks' or 'and the thirsty', 'U-lehatzmiyach' means 'and to cause to sprout', 'Motza' means 'source or outlet', 'Deshe' means 'grass'.
[JOB.38.28] Is there a father for the rain, or who will give birth to the calves of dew? [§]
Hayesh lamatar av o mi holid eglei tal.
'Hayesh' means 'is there', 'lamatar' means 'to the rain' or 'for the rain', 'av' means 'father', 'o' means 'or', 'mi' means 'who', 'holid' means 'will give birth', 'eglei' means 'calves' (plural), 'tal' means 'dew'.
[JOB.38.29] Who from the womb goes forth as the bald one, and who covers the heavens, whose child is he? [§]
Mi beiten mi yatsa haqarach uchepor shamayim mi yelado.
'Mi' means 'who', 'beiten' means 'from the belly' or 'from the womb', 'mi' (second occurrence) also means 'who', 'yatsa' means 'goes forth' or 'comes out', 'haqarach' means 'the bald one' (from the root meaning 'bald'), 'uchepor' means 'and who covers' (from the root meaning 'to cover' or 'to atone'), 'shamayim' means 'the heavens', 'mi' again means 'who', 'yelado' means 'his child' or 'his offspring'.
[JOB.38.30] Water will be concealed like stone, and the faces of the deep will be drowned. [§]
ka'evan mayim yitchabau u'phenei tehom yitlakadu.
'ka'evan' means 'like stone', 'mayim' means 'water', 'yitchabau' means 'they will be concealed', 'u'phenei' means 'and the faces of', 'tehom' means 'the deep', 'yitlakadu' means 'they will be drowned or sink'.
[JOB.38.31] The sharpener's furnaces stand like a reed, or a dragging fool opens. [§]
hatkaser maadannot kimah o-moshkit kesil tefatech.
'hatkaser' means 'the sharpener' or 'one who makes sharp', 'maadannot' means 'furnaces' (plural), 'kimah' means 'like a reed', 'o-moshkit' means 'or a dragging one', 'kesil' means 'fool', 'tefatech' means 'you will open' (second‑person singular).
[JOB.38.32] He will bring out oddities in its time, and a goat upon its children you shall lead. [§]
hatozi maz'arot beito veayish albanaha tanchem.
'hatozi' means 'will bring out', 'maz'arot' means 'oddities' or 'strange things', 'beito' means 'in its time' or 'at the proper season', 'veayish' means 'and a goat', 'albanaha' means 'upon its children' (literally 'on its children'), 'tanchem' means 'you shall lead them' or 'he will guide them'.
[JOB.38.33] Do you know the laws of heaven if you set its rule upon the earth? [§]
Hayadata chukot shamayim im tasim mishtero baaretz.
'Hayadata' means 'Do you know' or 'Do you understand', 'chukot' means 'laws' or 'decrees', 'shamayim' means 'heaven' or 'the heavens', 'im' means 'if', 'tasim' means 'you set' or 'you establish', 'mishtero' means 'its rule' or 'its governance', 'baaretz' means 'on the earth'.
[JOB.38.34] Your voice rises to the clouds, and a flood of water shall cover you. [§]
hatarim laav qolekha ve-shifat-mayim tekashekha.
'hatarim' means 'the heights', 'laav' means 'to the cloud', 'qolekha' means 'your voice', 've-shifat-mayim' means 'and flood of water', 'tekashekha' means 'shall cover you'.
[JOB.38.35] You will send lightning and they will go and they will say to you, Behold, we are here. [§]
Ha-teshallach berakim ve-yelchu ve-yo'ameru lecha hinnenu.
'Ha-teshallach' means 'You will send', 'berakim' means 'lightning' (plural), 've-yelchu' means 'and they will go', 've-yo'ameru' means 'and they will say', 'lecha' means 'to you', 'hinnenu' means 'behold, we are here' (literally 'here we are').
[JOB.38.36] Who has partaken of the delicacies of wisdom? Or who gives understanding to the simple? [§]
Mi Shat batuchot chokhma o mi natan lesekvi bina.
'Mi' means 'who', 'Shat' means 'has partaken' or 'has drunk', 'batuchot' means 'delicacies' or 'rich foods', 'chokhma' means 'wisdom', 'o' means 'or', 'mi' again means 'who', 'natan' means 'has given', 'lesekvi' means 'to the simple one' or 'to the naive', 'bina' means 'understanding'.
[JOB.38.37] Who will count the mockers with wisdom, and the fallen of the heavens, who will lay them down. [§]
Mi-yesaper sechakim bechokhmah ve-nivlei shamayim mi yashkiv.
'Mi' means 'who', 'yesaper' means 'will count' or 'will recount', 'sechakim' means 'mockers' or 'those who mock', 'bechokhmah' means 'with wisdom', 've' means 'and', 'nivlei' means 'the fallen' (literally 'those who have fallen'), 'shamayim' means 'heaven' or 'the heavens', 'mi' again means 'who', and 'yashkiv' means 'will lay down' or 'will cause to rest'.
[JOB.38.38] In the casting of dust for the poured, and the moist ones will cling. [§]
b'tseket afar lamutzak uregavim yedubbaku.
'b'tseket' means 'in the casting', 'afar' means 'dust', 'lamutzak' means 'for the poured one', 'uregavim' means 'and the moist ones', 'yedubbaku' means 'they will cling'.
[JOB.38.39] You will hunt for plunder and fill the beasts of the wilderness. [§]
hatatsud lelavi taref vechayat kefirim temalle.
'hatatsud' means 'you will hunt' or 'you will chase', 'lelavi' means 'to bring' or 'for the purpose of bringing', 'taref' means 'spoils' or 'plunder', 'vechayat' means 'and the animal' or 'and the beast', 'kefirim' means 'of the wilderness' or 'wild beasts', 'temalle' means 'you will fill' or 'you will cause to be full'. The phrase as a whole describes a pursuit of spoils and filling the wild animals with something.
[JOB.38.40] For they shall sit in the dwellings; they will sit in the booth until evening. [§]
Ki-yashochu bam-me'onot yeshvu ba-sukkah lemo-arev.
'Ki' means 'for', 'yashochu' (literally 'they will sit down' or 'they shall rest'), 'bam-me'onot' means 'in the dwellings' (plural of 'dwelling' or 'habitation'), 'yeshvu' means 'they will sit', 'ba-sukkah' means 'in the booth' (the portable shelter), 'lemo-arev' means 'until evening' (literally 'till night'). The verse presents a parallelism of two places where 'they' will sit, first in permanent dwellings and then in a temporary booth, lasting until evening.
[JOB.38.41] Who will provide a raven its prey, since its offspring will turn to God, they wander without food. [§]
Mi yachin la'orev tzeido ki yelado el El yeshaveu yitteu livli-ochel.
'Mi' means 'who', 'yachin' means 'will prepare' or 'will provide', 'la'orev' means 'for the raven', 'tzeido' means 'its prey', 'ki' means 'because' or 'since', 'yelado' means 'his child' or 'its offspring', 'el' means 'to' (a preposition), 'El' is the divine name transliterated as 'God', 'yeshaveu' means 'they will turn to' or 'they will seek', 'yitteu' means 'they will go astray' or 'they will wander', 'livli-ochel' means 'without food'. The divine name 'El' is rendered as 'God' according to the literal translation rule.
JOB.39
[JOB.39.1] Did you know the season for bringing forth the rock‑climbers, the killing stags you will keep. [§]
Hayadata et ledet ya'alei-sala holel ayalot tishmor.
'Hayadata' means 'Did you know', 'et' means 'the time/season', 'ledet' means 'to bring forth' or 'to give birth', 'ya'alei' means 'those who ascend', 'sala' means 'rock', together 'ya'alei-sala' means 'rock‑climbers' or 'those who rise upon the rock', 'holel' means 'killing' or 'destructive', 'ayalot' means 'stags' or 'male deer', and 'tishmor' means 'you will keep' or 'you will guard'.
[JOB.39.2] You will count the months, you will fill them, and you will know the time of your destiny. [§]
Tispor yerachim temlena ve-yadata et lidtana.
'Tispor' means 'you will count', 'yerachim' means 'months', 'temlena' means 'you will fill (them)', 've-yadata' means 'and you will know', 'et' means 'the time', 'lidtana' means 'of your destiny' (or 'for your appointed time').
[JOB.39.3] Their children will be humbled, their cords will be scattered, they will be sent away. [§]
tichrana yaldeihen tefalachna chevleihhem teshallachna.
'tichrana' means 'they will be humbled', 'yaldeihen' means 'their children', 'tefalachna' means 'will be scattered', 'chevleihhem' means 'their cords', 'teshallachna' means 'will be sent away'.
[JOB.39.4] They will dream of their children, they will multiply in the barley, they went out and did not return to them. [§]
Yachlmu b'neihem yirbu ba-bar yatzu velo-shavu lamo.
'Yachlmu' means 'they will dream', 'b'neihem' means 'their children' (or 'in their children'), 'yirbu' means 'they will multiply', 'ba-bar' means 'in the barley' (or 'in the grain'), 'yatzu' means 'they went out', 'velo-shavu' means 'and did not return', 'lamo' means 'to them'.
[JOB.39.5] Who sent a free bull and the cords of Arad, who opens? [§]
Mi-shillach pereh chafshi u-mosrot arod mi piteach.
'Mi' means 'who', 'shillach' means 'sent', 'pereh' means 'bull' (a young ox), 'chafshi' means 'free' or 'liberated', 'u' means 'and', 'mosrot' means 'cords' or 'bindings', 'arod' is a proper name (likely a place or person), the second 'mi' again means 'who', and 'piteach' means 'opens'. The phrase uses a poetic construction common in ancient Hebrew where actions and objects are juxtaposed for emphasis.
[JOB.39.6] That I have set evening in his house, and its dwellings are ruined. [§]
asher-samti aravah beito u-mishkenotav melecha.
'asher' means 'that', 'samti' means 'I have set' (first person past of set), 'aravah' means 'evening' or 'twilight', 'beito' means 'his house', 'u-' is the conjunction 'and', 'mishkenotav' means 'its dwellings' (mishkenot = dwellings, av = his), 'melecha' means 'is ruined' or 'has been destroyed'.
[JOB.39.7] He will laugh at the crowd, the city, the rebukes that reject, and he will not hear. [§]
Yischak lahamon kiryah teshuaot nogesh lo yishma.
'Yischak' means 'he will laugh', 'lahamon' means 'at the crowd' (literally 'to the multitude'), 'kiryah' means 'the city', 'teshuaot' means 'rebukes' or 'curses', 'nogesh' means 'that reject' or 'that turn away', 'lo' means 'not', and 'yishma' means 'he will hear'.
[JOB.39.8] He spreads the mountains as his pasture, and after all the green shall be refreshed. [§]
Yetur harim mir'eyhu ve'achar kol-yarok yidrosh.
'Yetur' means 'he spreads' or 'he arranges', 'harim' means 'the mountains', 'mir'eyhu' means 'as his pasture', 've'achar' means 'and after', 'kol' means 'all', 'yarok' means 'green' (as in vegetation), 'yidrosh' means 'will be refreshed' or 'will be made green again'.
[JOB.39.9] Will the heights of your servant be caused if he departs upon your oppression. [§]
Hayoveh reim avdeka im-yalin al-avusekha.
'Hayoveh' is a verb form meaning 'will cause' or 'will make'; 'reim' (literally 'heights' or 'high places'); 'avdeka' means 'your servant' (the second person masculine singular possessive of 'servant'); 'im' means 'if'; 'yalin' is a verb meaning 'will go away' or 'depart'; 'al' means 'upon' or 'against'; 'avusekha' is a noun meaning 'your oppression' or 'your burden', derived from the root for 'oppress' with a second person masculine singular possessive suffix.
[JOB.39.10] The linking friends in a beam of his father, if he crushes the depths behind you. [§]
hatikshar reim be-telem avoto im yesaded amakhim acharecha.
'hatikshar' means 'the connection' or 'the linking', 'reim' means 'friends' or 'companions', 'be-telem' means 'in a beam' or 'within a rod', 'avoto' means 'his father', 'im' means 'if', 'yesaded' means 'he crushes' or 'he breaks', 'amakhim' means 'depths' or 'deep places', 'acharecha' means 'behind you' or 'after you'.
[JOB.39.11] Trust in him, for his strength is great, and you will turn to him; he will reach you. [§]
ha-tivtach-bo ki rav kocho ve-ta'azov elav ygiyecha.
'ha-tivtach-bo' means 'trust in him', with 'ha' as a particle of imperative and 'tivtach' meaning 'you will trust', 'bo' meaning 'in him'. 'ki' means 'because'. 'rav' means 'great' or 'many'. 'kocho' means 'his strength' ('koach' is strength, with the masculine singular possessive suffix). 've-ta'azov' means 'and you will depart/leave' (the verb 'azav' = to leave, with the future second‑person masculine singular prefix). 'elav' means 'to him' (the preposition 'el' + the pronoun 'av' = 'to him'). 'ygiyecha' means 'he will reach you' or 'it will come to you' (verb 'gia' = to reach, with 2nd person masculine singular object suffix).
[JOB.39.12] Believe in God, because your seed will return and your grain will be gathered. [§]
Ha ta'amin bo ki-yashuv zar'echcha ve-garnecha ye'asef.
'Ha' is a command form meaning 'believe', 'ta'amin' is the verb 'you will believe', together they form the imperative 'believe'. 'bo' literally means 'in him' and refers to the divine being, which we render as 'God' in translation. 'ki' means 'because' or 'for'. 'yashuv' means 'will return' or 'will come back'. 'zar'echcha' means 'your seed' or 'your offspring'. 've' is the conjunction 'and'. 'garn'echcha' means 'your grain' or 'your harvest'. 'ye'asef' means 'will be gathered' or 'will be collected'.
[JOB.39.13] The wing of rejoicing has been raised, if she is devout and saved. [§]
kanaf-renanim ne'elasa im evrah chasidah ve-nitzah.
'kanaf' means 'wing', 'renanim' means 'rejoicing' or 'joyful ones', together 'kanaf-renanim' means 'wing of rejoicing'. 'ne'elasa' is a verb meaning 'has been raised' or 'has been lifted'. 'im' means 'if'. 'evrah' is a form of the verb meaning 'she is' or 'she will be'. 'chasidah' means 'pious' or 'devout woman'. 've' is the conjunction 'and'. 'nitzah' means 'saved' or 'rescued'.
[JOB.39.14] For you will leave the land and its offspring, and you will warm on dust. [§]
Ki ta'azev la'aretz betzeha ve'al-afar techammem.
'Ki' means 'for' or 'because', 'ta'azev' is the second person masculine singular future of 'to leave' meaning 'you will leave', 'la'aretz' means 'to the land' or 'the land', 'betzeha' combines the preposition 'be' meaning 'in' or 'by' with 'tzeha' meaning 'its seed' or 'its offspring', so 'betzeha' can be understood as 'its offspring' or 'its produce', 've'al-afar' means 'and on dust', and 'techammem' is the second person masculine singular future of 'to warm' meaning 'you will warm'.
[JOB.39.15] And she forgot that a foot will crush her, and the beasts of the field will devour her. [§]
Va-tishkach ki-regel tezureha ve-chayat ha-sadeh tedushaha.
'Va-tishkach' means 'and she forgot', 'ki' means 'that', 'regel' means 'foot', 'tezureha' means 'will crush it/her', 've' means 'and', 'chayat' means 'the beast(s) of', 'ha-sadeh' means 'the field', 'tedushaha' means 'will devour it/her'.
[JOB.39.16] He hardens her children so that she will not come to emptiness without fear. [§]
hikshiach baneha lelo-la lerik yegi'ah beli-pachad.
'hikshiach' is a verb meaning 'he makes hard' or 'he hardens'. 'baneha' means 'her children' (the children belonging to her). 'lelo-la' combines the negative 'lo' (not) with the pronoun 'la' (to her), conveying 'so that she will not'. 'lerik' means 'to emptiness' or 'to nothingness'. 'yegi'ah' is a verb meaning 'she will reach' or 'she will come to'. 'beli-pachad' means 'without fear'.
[JOB.39.17] For God gave wisdom and did not share it with understanding. [§]
Ki hisha Eloh chachmah velo chalak lah babinah.
'Ki' means 'for', 'hisha' means 'gave' (from the root meaning 'to give'), 'Eloh' means 'God', 'chachmah' means 'wisdom', 'velo' means 'and not', 'chalak' means 'to share' or 'to divide', 'lah' means 'to it' (referring to the wisdom), 'babinah' means 'understanding'.
[JOB.39.18] When the time comes, you will rise on high and laugh at the horse and its rider. [§]
ka'et ba-marom tamri'i tishchak la-sus u-le-rochvo.
'ka'et' means 'at the time' or 'when', 'ba-marom' means 'in the heights' or 'on high', 'tamri'i' means 'you will rise' or 'you will soar', 'tishchak' means 'you will laugh', 'la-sus' means 'at the horse' (literally 'to the horse'), and 'u-le-rochvo' means 'and to its rider' (literally 'and to the rider of it').
[JOB.39.19] Will you give the horse strength? Will you clothe its harness with mercy. [§]
Ha-titen la-sus gevurah ha-talbish tzavaro raamah.
'Ha-titen' is a rhetorical question form of the verb 'to give', meaning 'Will you give?'. 'la-sus' means 'to the horse'. 'gevurah' means 'strength' or 'might'. 'ha-talbish' is a question form of 'to clothe', meaning 'Will you clothe?'. 'tzavaro' is 'its harness' or 'its bridle' (tzavar = harness, -o = his). 'raamah' means 'mercy' or 'compassion'. The verse asks whether the speaker will grant the horse strength and cover its harness with mercy.
[JOB.39.20] Let them make a noise like a lion, glory, his shame, terror. [§]
hetarishenu kaarbeh hod nachro eimah.
'hetarishenu' means 'let them be noisy' or 'let us make a noise', 'kaarbeh' means 'like a lion' (ka = like, arbeh = lion), 'hod' means 'glory' or 'splendor', 'nachro' means 'his shame' or 'his disgrace', 'eimah' means 'terror' or 'awe'.
[JOB.39.21] They will dig in the valley and he will rejoice with strength, he will go out to meet a kiss. [§]
yachperu baemeq ve-yashas bechoach yetze liqrat-nesheq.
'yachperu' means 'they will dig', 'baemeq' means 'in the valley', 've-yashas' means 'and he will rejoice', 'bechoach' means 'with strength', 'yetze' means 'he will go out', 'liqrat-nesheq' means 'to the meeting of a kiss' (or 'to meet a kiss').
[JOB.39.22] He will laugh at terror and will not be ashamed and will not return because of the sword. [§]
Yishachak lefachad velo yechat velo-yashuv mipnei hereb.
'Yishachak' means 'he will laugh', 'lefachad' means 'at terror' or 'for fear', 'velo' means 'and not', 'yechat' means 'be ashamed' (future tense), 'velo-yashuv' means 'and will not return', 'mipnei' means 'because of' or 'before', and 'hereb' means 'the sword'.
[JOB.39.23] Upon him you shall sing, a bundle of flame, spear and dart. [§]
Alav tirneh ashpah lahav chanit vechidon.
'Alav' means 'upon him' or 'over him', 'tirneh' is a verb meaning 'you shall sing' or 'you shall sound', 'ashpah' means 'a bundle' or 'a heap', 'lahav' means 'flame' or 'blazing fire', 'chanit' means 'spear' or 'weapon', 'vechidon' means 'and a dart' or 'and a pointed weapon'.
[JOB.39.24] In clamor and roar the earth will tremble and will not trust because the sound of the shofar. [§]
Be-raash ve-rogaz yigamme-aretz ve-lo ya'amin ki kol shofar.
'Be-raash' means 'in noise' or 'with clamor', 've-rogaz' means 'and a roar' or 'and a rumble', 'yigamme-aretz' means 'will cause the earth to quake' (literally 'will make the earth tremble'), 've-lo ya'amin' means 'and will not believe' or 'and will not trust', 'ki' means 'because', 'kol' means 'the sound', and 'shofar' means 'the ram's horn (trumpet)'.
[JOB.39.25] By the shofar he will say the brother, and from afar war will be heard, the thunder of princes and a shout. [§]
bedei shofar yoamar heach umerachok yarich milchamah raam sarim uteruah.
'bedei' means 'by the' or 'at the time of'; 'shofar' means 'ram's horn'; 'yoamar' means 'he will say'; 'heach' likely means 'the brother' (the exact meaning is uncertain in this context); 'umerachok' means 'and from a distance'; 'yarich' means 'will spread' or 'will be heard'; 'milchamah' means 'war'; 'raam' means 'rumble' or 'thunder'; 'sarim' means 'princes' or 'leaders'; 'uteruah' means 'and shout' or 'clamor'.
[JOB.39.26] Your insight will fly like a hawk, spreading its wing to the south. [§]
ha-mivinatekha yaaver-nez yifrosh k'nafo le-teiman.
'ha-mivinatekha' means 'your insight' (literally 'the understanding of you'), 'yaaver-nez' means 'will fly swift like a hawk' (the verb ya'aver 'will pass/ fly' plus 'nez' meaning 'hawk'), 'yifrosh' means 'will spread' (verb), 'k'nafo' means 'its wing' (with the construct 'k' = 'like/ as' and 'nafo' = 'its wing'), 'le-teiman' means 'to the south' (preposition le- 'to' plus 'teiman' 'south').
[JOB.39.27] If upon your mouth it raises a viper, and indeed it lifts his jealousy. [§]
Im al piecha yagviha nasher veki yarim kinno.
"Im" means "if", "al" means "upon", "piecha" means "your mouth", "yagviha" means "it will lift" (from the root meaning to raise), "nasher" means "a viper" or "poison", "veki" means "and indeed", "yarim" means "it lifts" (from the same root), "kinno" means "his jealousy" (possessive form of the noun for jealousy).
[JOB.39.28] The rock will dwell and linger upon the side of the rock and a stronghold. [§]
Selah yishkon ve yitlonan al-sen-sela u-metzudah.
'Selah' means 'rock', 'yishkon' means 'will dwell', 've' means 'and', 'yitlonan' means 'will linger', 'al' means 'upon', 'sen' means 'side' (or 'breast'), 'sela' means 'rock', 'u' means 'and', 'metzudah' means 'stronghold' or 'bulwark'.
[JOB.39.29] From there a strong food, his eyes will gaze from afar. [§]
Misham chafar okel lemerachok einav yabitu.
'Misham' means 'from there', 'chafar' means 'sharp' or 'strong' and often describes a pungent or intense quality, 'okel' means 'food' or 'meal', 'lemerachok' means 'from far away' or 'from a distance', 'einav' means 'his eyes', and 'yabitu' means 'they will look' or 'they will gaze'. Together the phrase describes someone whose eyes are looking from a distance toward a strong or intense food that comes from that place.
[JOB.39.30] And I will cause him to blossom, they will draw blood, and there he is among the dead. [§]
ve'efrocho ye'al'u-dam uva'aser chalalim sham hu.
've' means 'and', 'efrocho' means 'I will cause him to blossom', 'ye'al'u-dam' means 'they will draw blood', 'u' means 'and', 'ba'aser' means 'in that' (the word 'asher' meaning 'that' with the preposition 'b'), 'chalalim' means 'the dead (bodies)', 'sham' means 'there', 'hu' means 'he', and the final 'p' is a paragraph marker not part of the text.
JOB.40
[JOB.40.1] And Yahveh answered Job and said. [§]
Vaya'an Yahveh et Iyov vayomer.
'Vaya'an' means 'and he answered', 'Yahveh' is the literal rendering of the divine name YHVH, 'et' is a grammatical marker indicating the direct object, 'Iyov' is the proper name Job, and 'vayomer' means 'and said'.
[JOB.40.2] The great with Almighty will restrain, establishing that God will answer her. [§]
Harob im Shaddai yissor mokhiach Eloha yaaneha.
'Harob' means 'the great' or 'abundance', 'im' means 'with', 'Shaddai' is a divine name translated as 'Almighty', 'yissor' means 'will restrain' or 'will bind', 'mokhiach' means 'establishes' or 'proves', 'Eloha' means 'God', 'yaaneha' means 'he will answer her'.
[JOB.40.3] And Job answered Yahveh and said. [§]
vay-yan Iyov et Yahveh vay-omer.
'vay-yan' means 'and he answered', 'Iyov' means 'Job', 'et' is an object marker that indicates the direct object, 'Yahveh' is the literal translation of YHVH, 'vay-omer' means 'and he said'.
[JOB.40.4] Behold, my light, what I will answer you: my hand I have placed to my mouth. [§]
Hen kaloti ma ashivekha yadi samti lemo-pi.
'Hen' means 'Behold', 'kaloti' means 'my light' (from the root 'kal' meaning 'light' or 'small'), 'ma' means 'what', 'ashivekha' means 'I will answer you', 'yadi' means 'my hand', 'samti' means 'I have placed', and 'lemo-pi' means 'to my mouth' (literally 'for my mouth').
[JOB.40.5] I spoke one thing and will not answer, and I will not add a second. [§]
achat dibarti velo eaneh veshetayim velo osif.
'achat' means 'one', 'dibarti' means 'I spoke', 'velo' means 'and not', 'eaneh' means 'I will answer', 'veshetayim' means 'and two', 'velo' (again) means 'and not', 'osif' means 'I will add'.
[JOB.40.6] Yahveh answered Job from the whirlwind and said. [§]
Vayyan Yehovah et Iyov min se'arah vayomar.
'Vayyan' means 'and answered', 'Yehovah' is the transliteration of YHVH and is rendered as Yahveh, 'et' is a grammatical marker with no English equivalent, 'Iyov' means 'Job', 'min' means 'from', 'se'arah' means 'the whirlwind', and 'vayomar' means 'and said'.
[JOB.40.7] Please help, like a man your rescue; I will ask you and inform me. [§]
Ezr na kegever chalatzeka esh'olcha vehodieni.
'Ezr' means 'help', 'na' means 'please', together 'Ezr na' is a plea 'please help'. 'ke' is a preposition meaning 'as' or 'like', 'gever' means 'man', so 'kegaver' means 'like a man'. 'chalatzeka' is formed from the root 'chalatz' meaning 'to rescue' or 'to deliver', with the second person masculine singular suffix 'ka' meaning 'your', thus it means 'your rescue' or 'your deliverance'. 'esh'olcha' is the verb 'esh'ol' meaning 'I will ask', with the suffix 'cha' meaning 'you', so it means 'I will ask you'. 've' is a conjunction meaning 'and', 'hodieni' is from the verb 'hodia' meaning 'to make known' or 'to inform', with the first person singular suffix 'ni' meaning 'me', so it means 'and inform me'.
[JOB.40.8] Now you will break my judgment, you will persecute me for the sake of your righteousness. [§]
ha'af taper mishpati tarshieni lemaan titzdak.
'ha'af' means 'now' or an emphatic 'indeed', 'taper' means 'you will break', 'mishpati' means 'my judgment', 'tarshieni' means 'you will persecute me' (literally 'you will make me a criminal'), 'lemaan' means 'for the sake of', 'titzdak' means 'you will be justified' or 'you will be righteous'.
[JOB.40.9] And if your arm is like God to you, and with a voice like his you shall thunder. [§]
ve'im zeroa ka'el lach uvekol kamohu tare'em.
've'im' means 'and if', 'zeroa' means 'arm', 'ka'el' means 'like God' where 'El' is translated as 'God', 'lach' means 'to you' (masc.), 'uvekol' means 'and with a voice', 'kamoho' means 'like his', 'tare'em' means 'you shall thunder' or 'make a sound'.
[JOB.40.10] Please wait, proud and lofty one, you will clothe yourself with glory and splendor. [§]
Adeh na gaon v'gova v'hod v'hadar tilbash.
'Adeh' means 'wait' (imperative), 'na' means 'please', 'gaon' means 'pride' or 'proud one', 'v'gova' means 'and lofty/high', 'v'hod' means 'and splendor' or 'glory', 'v'hadar' means 'and majesty' or 'splendor', 'tilbash' is a future verb meaning 'you will clothe' (you will clothe yourself).
[JOB.40.11] Scatter the transgressions of your anger, and see all pride, and bring it low. [§]
Hafeitz everot apecha ve're'eh kol-ge'eh vehashpillehu.
'Hafeitz' means 'scatter' (imperative), 'everot' means 'transgressions', 'apecha' means 'your anger', 've' is the conjunction 'and', 're'eh' means 'see' (imperative), 'kol' means 'all', 'ge'eh' means 'pride' or 'proud one', 've' again means 'and', 'hashpillehu' means 'humiliate him' or 'bring him low' (the suffix 'hu' = 'him').
[JOB.40.12] See, humble all the proud, and crush the wicked beneath him. [§]
Re'eh kol-gae'eh ha-khaniehu va-hadokh resha'im tacham.
'Re'eh' means 'see', 'kol' means 'all', 'gae'eh' means 'the proud one' or 'haughty', 'ha-khaniehu' means 'humble him' (literally 'the humbler him'), 'va-hadokh' means 'and crush', 'resha'im' means 'the wicked' or 'evildoers', 'tacham' means 'under him' or 'beneath him'.
[JOB.40.13] The humbled in dust together, their faces soft in the hidden place. [§]
tamnem beafar yachad pnehem chavosh batamun.
'tamnem' is a plural adjective meaning 'the humbled' or 'the silent', 'beafar' means 'in dust', 'yachad' means 'together', 'pnehem' means 'their faces', 'chavosh' means 'soft' or 'tender', 'batamun' is a construct meaning 'in the hidden' or 'in the concealed place'.
[JOB.40.14] And also I will thank you, because your right hand will save you. [§]
vegam ani odeka ki toshia lekha yeminakha.
'vegam' means 'and also', 'ani' means 'I', 'odeka' means 'will thank you', 'ki' means 'because', 'toshia' means 'will save', 'lekha' means 'to you', 'yeminakha' means 'your right hand'.
[JOB.40.15] Behold now, the beasts that I have made with you, the goat will eat like a cattle. [§]
Hinneh-na behmot asher asiti imach chatzir kabbakar yochel.
'Hinneh' means 'Behold', 'na' adds emphasis like 'now' or 'please', 'behemot' means 'beasts' or 'animals', 'asher' means 'that' or 'which', 'asiti' means 'I have made' or 'I have created', 'imach' means 'with you', 'chatzir' means 'goat', 'kabbakar' means 'like a cattle' (ka = like, bakar = cattle), 'yochel' means 'will eat' or 'eats'.
[JOB.40.16] Behold now his strength in his loins, and his anguish in the tender parts of his belly. [§]
Hineh na kocho be-mat'nei ve'ono bishrirei bitno.
'Hineh' means 'behold'; 'na' is an emphatic particle like 'now' or 'please'; 'kocho' means 'his strength' (from koach, strength); 'be-mat'nei' means 'in his loins' or 'in his waist'; 've'ono' means 'and his anguish' (from ona, sorrow or distress); 'bishrirei' means 'in the tender parts' (from shrir, tender, delicate); 'bitno' means 'of his belly' (from beten, belly).
[JOB.40.17] He desires his tail like a cedar; the guts of his fear will be cut. [§]
Yachpotz zenavo kemo-arez ginei pachdavo yeshorgu.
'Yachpotz' means 'desires' or 'is eager', 'zenavo' means 'his tail', 'kemo-arez' means 'like a cedar', 'ginei' (variant of 'gidei') means 'the innards' or 'guts', 'pachdavo' means 'his fear', and 'yeshorgu' means 'they will be cut' or 'they will be sliced'. The phrase paints a vivid image of a creature eager, with its tail likened to a cedar, and its fearful interior being cut away.
[JOB.40.18] His bones are like copper, his limbs like one who hurls iron. [§]
Etsamav afikei nekhusha geramav kimtil barzel.
'Etsamav' means 'his bones', 'afikei' means 'as if they are' or 'like', 'nekhusha' means 'copper' (a bronze-like metal), 'geramav' means 'his limbs', 'kimtil' means 'as if he hurls' or 'like one who throws', 'barzel' means 'iron'. The phrase describes the strength and hardness of the subject's bones and limbs by comparing them to metal.
[JOB.40.19] He is the chief of the ways of God, the maker who will draw his sword. [§]
Hu reeshit darchei El haoseh yagesh charbo.
'Hu' means 'He', 'reeshit' means 'beginning' or 'chief', 'darchei' means 'ways of' (the plural construct of 'way'), 'El' means 'God', 'haoseh' means 'the one who does' or 'the maker', 'yagesh' means 'will draw' or 'will bring forth', 'charbo' means 'his sword'.
[JOB.40.20] Because the mountains will lift up for him, and all the beasts of the field will rejoice there. [§]
Ki-bul harim yis'ulo ve-khol chayat hashade yesachaku sham.
'Ki' means 'because' or 'for'. 'bul' is an emphatic particle intensifying the reason, similar to 'indeed'. 'harim' means 'the mountains'. 'yis'ulo' means 'they will lift up for him' ('yis'oo' = 'they will lift', '-lo' = 'for him'). 've' means 'and'. 'khol' means 'all'. 'chayat' means 'the beasts' or 'animals'. 'hashade' means 'the field'. 'yesachaku' means 'they will rejoice' or 'play'. 'sham' means 'there'.
[JOB.40.21] Under the shadows he lies in secret, in a reed and in brightness. [§]
tachat-tzeelim yishkav b'seter kaneh u'vitzah.
'tachat' means 'under', 'tzeelim' is the plural of 'shadow' meaning 'shadows', 'yishkav' is a verb meaning 'he lies' (as in lying down), 'b'seter' means 'in secret' or 'in hiding', 'kaneh' means 'reed' (a type of plant) or can denote 'acquisition' depending on context, and 'u'vitzah' combines the conjunction 'and' (u) with 'vitzah', a noun that can be rendered as 'brightness' or 'splendor'.
[JOB.40.22] His support is the deer, his shade his turning in the evenings of the river. [§]
Yesukho tzeelim tzilalo yesubbo arbei-nachal.
'Yesukho' comes from the root s-kh meaning 'to support', here rendered as 'his support'. 'tzeelim' is read as a plural form possibly meaning 'deer' or a group of graceful animals. 'tzilalo' derives from the root tzl meaning 'shade' or 'shadow', so it means 'his shade' or 'his shadow'. 'yesubbo' comes from the root s-b meaning 'to turn' or 'to bend', rendered as 'his turning' or 'his bend'. 'arbei-nachal' combines 'arbei' (the construct form of 'evenings') and 'nachal' (river or stream), giving 'evenings of the river'.
[JOB.40.23] Behold, the river will not turn back; he will trust because the Jordan will rush to its mouth. [§]
Hein yaashok nahar lo yachpoz yivtach ki yagih Yarden el-pihu.
'Hein' means 'Behold', 'yaashok' means 'will be stubborn' or 'will act hard', 'nahar' means 'river', 'lo' means 'not', 'yachpoz' means 'will turn back' or 'will retreat', 'yivtach' means 'he will trust', 'ki' means 'because', 'yagih' means 'will run' or 'will rush', 'Yarden' means 'Jordan (river)', 'el' means 'to', 'pihu' means 'its mouth'.
[JOB.40.24] He will seize him in his sight; in the investigations his nose will be pierced. [§]
be-einav yikachenno be-mokshim yinkav af.
'be-einav' means 'in his eyes' or 'with his sight', 'yikachenno' means 'he will take him', 'be-mokshim' means 'in searches' or 'in investigations', 'yinkav' means 'will pierce', 'af' means 'nose'.
[JOB.40.25] You will draw Leviathan in waiting, and with a rope you will cause it to sink to its tooth. [§]
timshoch leviathan bechakah uvechevel tashkiah leshono.
'timshoch' means 'you will draw or pull', 'leviathan' is the proper name Leviathan, 'bechakah' means 'in waiting or anticipation', 'uvechevel' means 'and with a rope', 'tashkiah' means 'you will cause to sink or submerge', 'leshono' means 'to his tooth'.
[JOB.40.26] You will put a wedge in his nose and in his cheek you will strike his flesh. [§]
Ha-tasim agmon beapo uvechoach tikob lecheyo.
'Ha-tasim' means 'you will put' (future second‑person masculine), 'agmon' means 'a wedge', 'beapo' means 'in his nose', 'uvechoach' means 'and in his cheek', 'tikob' means 'you will strike', 'lecheyo' means 'his flesh'.
[JOB.40.27] Will increase for you supplications if he speaks to you softly. [§]
hayarbeh elecha tachanunim im yedaber elecha rakot.
'hayarbeh' means 'will increase' (future or imperative), 'elecha' means 'to you', 'tachanunim' means 'supplications', 'im' means 'if', 'yedaber' means 'he will speak', 'rakot' means 'softly' or 'tenderly'.
[JOB.40.28] Will he make a covenant with you, and you will take him as an eternal servant. [§]
Hayikrot berit immahk tikachenno leevod olam.
"Hayikrot" means "Will (he) make a covenant" (interrogative verb from the root YKR). "Berit" means "covenant". "Immahk" means "with you" (second‑person masculine singular). "Tikachenno" means "you will take him" (future verb from the root QCH with the pronoun suffix). "Leevod" means "to a servant" (preposition + noun). "Olam" means "forever" or "eternal".
[JOB.40.29] You will play with him like a bird and you will bind him for your youths. [§]
ha-t'sachek-bo ka-tsippor ve-tikshrenu le-na'aroteikha.
'ha' is the Hebrew definite article meaning 'the'. 't'sachek' is the verb root shachak 'to play' in the second person masculine singular future, so 'you will play'. '-bo' is the pronominal suffix 'with him'. 'ka' is the comparative preposition 'like'. 'tsippor' means 'bird'. 've' is the conjunction 'and'. 'tikshrenu' is the verb root kishar 'to bind' in the second person masculine singular future, with the object suffix 'him' ('-nu'). 'le' is the preposition 'for' or 'to'. 'na'aroteikha' is the plural noun 'youths' with the second person masculine singular possessive suffix 'your', so 'your youths'.
[JOB.40.30] They will cut him; his companions will split him among the Canaanites. [§]
yichru alav chavrim yechetzohu bein kenaanim.
'yichru' means 'they will cut', 'alav' means 'upon him' or 'against him', 'chavrim' means 'companions' or 'friends', 'yechetzohu' means 'they will cut him in half', 'bein' means 'between' or 'among', 'kenaanim' means 'the Canaanites'.
[JOB.40.31] The one who fills in the skins of his own flesh and in the shimmering of fish his head. [§]
Ha tamle be shukkot oro uve tziltzal dagim rosho.
'Ha' means 'the', 'tamle' means 'fills' (verb form), 'be' means 'in', 'shukkot' means 'skins' or 'flanks', 'oro' means 'his skin', 'uve' means 'and in', 'tziltzal' means 'shimmer' or 'glitter', 'dagim' means 'fish', 'rosho' means 'his head'.
[JOB.40.32] Put your hand upon it, remember war, do not add. [§]
Sim alav kapecha zechor milchamah al-tosaf.
'Sim' means 'put' (imperative), 'alav' means 'upon it', 'kapecha' means 'your hand', 'zechor' means 'remember', 'milchamah' means 'war', 'al-tosaf' means 'do not add'.
JOB.41
[JOB.41.1] Behold, your falsehood is evident; even to his sight it will be cast down. [§]
Hen tochalto nikhzavah hagam el marav yutal.
'Hen' means 'behold', 'tochalto' is a verb form meaning 'your being confounded' or 'your astonishment', 'nikhzavah' means 'is false' or 'is a lie', 'hagam' means 'even' or 'also', 'el' means 'to', 'marav' means 'his appearance' or 'his sight', and 'yutal' means 'will be cast down' or 'will be thrown'.
[JOB.41.2] Not strange, for he will awaken him; and who is he that will stand before me? [§]
Lo achzar ki ye'urenu umi hu lefanai yityatzav.
'Lo' means 'not', 'achzar' means 'strange' or 'foreign', 'ki' means 'because' or 'for', 'ye'urenu' means 'he will awaken him', 'umi' means 'and who', 'hu' means 'he', 'lefanai' means 'before me', 'yityatzav' means 'will stand' or 'will take his stand'.
[JOB.41.3] Who has set me forward and I will repay under all the heavens, he is mine. [§]
Mi hikdimmani va'ashalem tachat kol-hashamayim li-hu.
'Mi' means 'who', 'hikdimmani' means 'has set me forward' or 'has advanced me', 'va'ashalem' means 'and I will repay' or 'and I will give', 'tachat' means 'under' or 'below', 'kol' means 'all', 'hashamayim' means 'the heavens', 'li' means 'to me', 'hu' means 'he' (referring to the one speaking of).
[JOB.41.4] I will not keep silent concerning his blood, and the word of might, and his grace his honor. [§]
Lo acharish badav u-dvar geburot vechin ercho.
'Lo' means 'not'. 'Acharish' means 'I will keep silent' (first person singular, negative sense). 'Badav' means 'in his blood' or 'concerning his blood'. 'U-dvar' means 'and the word'. 'Geburot' means 'might' or 'strength'. 'Vechin' means 'and grace' or 'favor'. 'Ercho' means 'his value', 'his honor', or 'his standing'.
[JOB.41.5] Who has uncovered the face of his clothing with a ragged cloak? Who will come? [§]
Mi-gilla p'nei levusho b'khepel risno mi yavo.
'Mi' means 'who', 'gilla' means 'uncovered' or 'revealed', 'p'nei' means 'the face of', 'levusho' means 'his clothing' (literally 'his garment'), 'b'khepel' means 'in a cloak' or 'with a covering', 'risno' means 'his rags' or 'his tattered cloth', the second 'Mi' repeats 'who', and 'yavo' means 'will come'. The phrase asks rhetorically who has taken off the outer covering of his garment, exposing it in raggedness, and who is about to arrive.
[JOB.41.6] The doors of his face, who opens them? The surroundings of his teeth are terror. [§]
daltei panav mi piteach sevivot shinav eima.
'daltei' means 'the doors', 'panav' means 'of his face', 'mi' means 'who', 'piteach' means 'opens' (or 'open'), 'sevivot' means 'the surroundings' or 'the circle around', 'shinav' means 'his teeth', 'eima' means 'terror' or 'fear'.
[JOB.41.7] Pride covering shields, sealed, seal the enemy. [§]
Gaavah afikei maginim sagur chotem tzar.
'Gaavah' means 'pride' or 'arrogance', 'afikei' is a construct form of the verb meaning 'covering' or 'that which covers', 'maginim' means 'shields', 'sagur' means 'sealed' or 'closed', 'chotem' is a noun meaning 'seal' (as in a seal or stamp), and 'tzar' means 'enemy' or 'adversary'.
[JOB.41.8] One with one will draw near, and no wind will come between them. [§]
Echad beechad yigashu ve'ruach lo yavo beinehem.
'Echad' means 'one', 'beechad' means 'in one' or 'together with one', 'yigashu' means 'they will draw near' (future plural of the verb 'to draw near'), 've'ruach' means 'and wind' (or 'spirit'), 'lo' means 'not', 'yavo' means 'will come', 'beinehem' means 'between them'.
[JOB.41.9] A man with his brother will be bound together, will be humbled, and will not be separated. [§]
Ish be'achihu yedubaku yitlakdu velo yitparadu.
'Ish' means 'man', 'be'achihu' means 'with his brother' or 'among his brothers', 'yedubaku' means 'they will cling' or 'will be bound together', 'yitlakdu' means 'they will be humbled' or 'will be disgraced', 'velo' means 'and not', 'yitparadu' means 'they will be separated' (in the negative sense, 'will not be separated').
[JOB.41.10] His hammers will shine like light, and his eyes like the gleams of dawn. [§]
Atsitotav tahel or ve'einav keaffapei shachar.
'Atsitotav' means 'his hammers' (plural of 'atsit' meaning hammer with the suffix -av for 'his'), 'tahel' means 'will shine' (from the root hel meaning to shine), 'or' means 'light', 've'einav' means 'and his eyes' (with ve- as 'and'), 'keaffapei' means 'like the gleams' (ke- is 'like' and affapei is a plural of a word for bright flash), 'shachar' means 'dawn' or 'morning'.
[JOB.41.11] From his mouth torches will walk like fire sparks; they will be extinguished. [§]
Mippiyv lapidim yahalkhu kiddodei esh yitmaletu.
'Mippiyv' means 'from his mouth', 'lapidim' means 'torches', 'yahalkhu' means 'they will walk', 'kiddodei' means 'like sparks', 'esh' means 'fire', 'yitmaletu' means 'they will be extinguished'.
[JOB.41.12] From its incense goes out smoke, like a blown cloud and a thick mass. [§]
Minchiroav yetse ash an kedud nafuch veagmon.
'Minchiroav' means 'its incense', 'yetse' means 'goes out' or 'issues', 'ashan' means 'smoke', 'kedud' means 'like a cloud', 'nafuch' means 'blown', and 'veagmon' means 'and a thick mass'.
[JOB.41.13] His soul will tremble, and flame from his mouth will go out. [§]
Nafsho Gechalim Telahhet veLahav Mippiyyo Yetze.
'Nafsho' means 'his soul', 'Gechalim' means 'shudders' or 'tremblings', 'Telahhet' means 'will tremble' or 'will be shaken', 'veLahav' means 'and flame', 'Mippiyyo' means 'from his mouth', 'Yetze' means 'will go out'.
[JOB.41.14] In his might strength will be exhausted, and before him a shaking roar will arise. [§]
b tzavaro yalin oz u lefanav tadutz deava.
'b' is the preposition 'in'. 'tzavaro' is 'his might' (tzavar meaning 'strength' with the masculine singular possessive suffix -o). 'yalin' is a verb meaning 'will be exhausted' or 'will be spent'. 'oz' is the noun 'strength' or 'might'. 'u' is the conjunction 'and'. 'lefanav' is the prepositional phrase 'before him' (lefane = before, -av = his). 'tadutz' is a verb meaning 'will shake' or 'will strike loudly'. 'deava' is a noun meaning 'a roar', 'howl' or 'clamor'.
[JOB.41.15] The drops of his flesh clung; he poured them upon him, and they shall not move. [§]
Maflei b'saro daveku yatzuk alav bal-yimot.
'Maflei' means 'drops' (of flesh or blood). 'b'saro' means 'in his flesh'. 'daveku' means 'they clung' or 'they stuck'. 'yatzuk' means 'he poured' (or 'it poured'). 'alav' means 'upon him'. 'bal-yimot' means 'shall not move' (bal = not, yimot = move).
[JOB.41.16] His heart is cast like a stone, and cast like a lower plowshare. [§]
libo yatzuk kemo-aven ve-yatzuk ke-pelach tahatit.
'libo' means 'his heart'; 'yatzuk' means 'is cast' or 'is poured'; 'kemo' means 'like'; 'aven' means 'stone'; 've-yatzuk' means 'and is cast'; 'ke-pelach' means 'like a plow' or 'like a plowshare'; 'tahatit' means 'lower' or 'the lower part'.
[JOB.41.17] From his seat the Gods will be bound; from brokenness they will be purified. [§]
misse-to yaguru elim mishbarim yitchata'u.
'misse-to' means 'from his seat' (mi = from, se = his, to = seat); 'yaguru' means 'they will be bound' or 'they will be restrained'; 'elim' means 'the Gods' (plural of El, translated as the Gods); 'mishbarim' means 'from broken things' (mi = from, shbarim = broken); 'yitchata'u' means 'they will be cleansed/atoned' (from the root chatta, to sin, in a reflexive sense meaning to become clean or atone).
[JOB.41.18] He who catches him with a sword, without rising, a spear of a march and a net. [§]
mashigehu cherav beli takum chanit massa vashirya.
'mashigehu' means 'who catches him', 'cherav' means 'sword', 'beli' means 'without', 'takum' means 'you will rise' (imperative), 'chanit' means 'spear', 'massa' means 'march' or 'journey', 'vashirya' means 'and a net'.
[JOB.41.19] He will regard bronze as iron and wood as hollow tin. [§]
Yachshov le-teven barzel le-etz rikavon nekhusha.
'Yachshov' means 'he will consider' or 'he will think', 'le-teven' means 'as bronze' (literally 'for bronze'), 'barzel' means 'iron', 'le-etz' means 'as wood' (literally 'for wood'), 'rikavon' means 'hollow' or 'hollowed', 'nekhu sha' means 'tin'.
[JOB.41.20] He will not cast him out, son of steel; to search they turned to him, stones of the quarry. [§]
Lo-yavriheennu ben-kashet le-kash nehefku-lo avnei-kala.
'Lo' means 'not', 'yavriheennu' (from the verb berach) means 'he will cast out' in a negative sense, together forming 'he will not cast out'. 'Ben' means 'son', 'kashet' means 'steel', so 'ben-kashet' is 'son of steel'. 'Le' is a preposition meaning 'to' or 'for', and 'kash' (from the root q-sh) can mean 'search' or 'hunt', giving 'to search'. 'Neh efku' comes from the root h-p-kh meaning 'to turn' and the suffix '-lo' means 'to him', so 'nehefku-lo' means 'they turned to him'. 'Avnei' is the plural construct of 'even' meaning 'stones', and 'kala' means 'grindstone' or 'quarry stone', so 'avnei-kala' is 'stones of the quarry'.
[JOB.41.21] Like a flash they will be shaken, and they will laugh at the noise of the bow. [§]
keqash nechshvu totach viyshach lerash kidon.
'keqash' means 'like a flash', 'nechshvu' means 'they will be shaken', 'totach' means 'to strike', 'viyshach' means 'and will laugh', 'lerash' means 'to the noise', 'kidon' means 'the bow'.
[JOB.41.22] Under it the sharp craftsmen will crush the pointed upon the splinter. [§]
tachatav chadudei charas yirpad charutz alei tit.
'tachatav' means 'under it', 'chadudei' means 'sharp (plural) of', 'charas' means 'craftsman' or 'artisan', 'yirpad' means 'will crush' or 'will grind', 'charutz' means 'pointed' or 'sharp', 'alei' means 'upon' or 'on', 'tit' means 'splinter' or 'small piece of wood'.
[JOB.41.23] He will pour a suspended cup; the sea will become like a remedy. [§]
Yartich kassir metzula yam yashim kamerkah.
'Yartich' is a verb meaning 'he will cause to flow or pour'. 'Kassir' means 'cup' or 'container'. 'Metzula' means 'hanged' or 'suspended'. 'Yam' means 'sea'. 'Yashim' is a verb meaning 'he will set' or 'he will make'. 'Kamerkah' means 'like a remedy' or 'like a medicine'.
[JOB.41.24] After him, it will shine, it will set, it will think the deep to the left. [§]
achareyav yair nativ yachshov tehom leseiva.
'achareyav' means 'after him', 'yair' means 'will shine', 'nativ' means 'will set' or 'will appoint', 'yachshov' means 'will think' or 'will consider', 'tehom' means 'the deep', 'leseiva' means 'to the left'.
[JOB.41.25] There is none equal to dust; they made it without sin. [§]
Ein al afar mashlo he'asu livli chat.
'Ein' means 'there is not' or 'none', 'al' means 'above' or 'over', 'afar' means 'dust', 'mashlo' means 'its likeness' or 'equal', 'he'asu' means 'they made', 'livli' means 'without', 'chat' means 'sin'.
[JOB.41.26] The whole lofty one sees; he is king over all the sons of Shachatz. [§]
et-kol-gavoh yireh hu melek al kol bnei shachatz
'et' is the direct‑object marker often rendered as 'the'; 'kol' means 'all' or 'whole'; 'gavoh' means 'high' or 'lofty'; 'yireh' is the verb 'will see' or 'sees'; 'hu' means 'he'; 'melek' means 'king'; 'al' means 'over' or 'above'; 'kol' again means 'all'; 'bnei' means 'sons of'; 'shachatz' appears to be a proper name, rendered here as 'Shachatz'.
JOB.42
[JOB.42.1] And Job answered Yahveh and said. [§]
vay-yan Iyov et Yahveh vay-omer.
'vay-yan' means 'and he answered', 'Iyov' means 'Job', 'et' is an object marker that indicates the direct object, 'Yahveh' is the literal translation of YHVH, 'vay-omer' means 'and he said'.
[JOB.42.2] I have known that everything is possible, and that no slander will be found in you. [§]
Yadati ki kol tukhal ve lo yivatzar mimkha mezimah.
'Yadati' means 'I have known', 'ki' means 'that', 'kol' means 'all' or 'everything', 'tukhal' means 'is possible', 've' means 'and', 'lo' means 'not', 'yivatzar' means 'will be cut or removed', 'mimkha' means 'from you', 'mezimah' means 'slander' or 'evil rumor'.
[JOB.42.3] Who is this who raises counsel without knowledge? Therefore I have declared, and I do not understand the marvels that come from me, and I do not know. [§]
Mi zeh ma'alim etzah beli daat lachen higgadti velo avin niflaot mimmeni velo eda.
'Mi' means 'who', 'zeh' means 'this', 'ma'alim' means 'raises' or 'lifts up', 'etzah' means 'counsel' or 'advice', 'beli' means 'without', 'daat' means 'knowledge', 'lachen' means 'therefore' or 'for this reason', 'higgadti' means 'I have declared' or 'I have told', 'velo' means 'and not' or 'but not', 'avin' means 'understand', 'niflaot' means 'wonders' or 'marvels', 'mimmeni' means 'from me' or 'by me', 'velo' again means 'and not', and 'eda' means 'I know' or 'I understand'. The phrase 'ma'alim etzah' is an idiom meaning to set up or offer counsel, often implying authority. The speaker says he has spoken, yet he does not grasp the marvels that arise from himself, and he admits ignorance.
[JOB.42.4] Listen, please, and I will speak, I will ask you, and inform me. [§]
Shema na ve-anokhi adabber esh'olecha ve-hodi'eni.
'Shema' means 'listen', 'na' means 'please', 've-anokhi' means 'and I', 'adabber' means 'I will speak', 'esh'olecha' means 'I will ask you', 've-hodi'eni' means 'and inform me'.
[JOB.42.5] To hear, ear, I have heard you, and now my eye has seen you. [§]
Le shema ozen shema'ticha ve'atah eyni ra'otkha.
'Le' means 'to', 'shema' means 'hear', 'ozen' means 'ear', 'shema'ticha' means 'I have heard you', 've' means 'and', 'atah' means 'now', 'eyni' means 'my eye', 'ra'otkha' means 'has seen you'.
[JOB.42.6] Therefore I will be angry and I will be comforted over dust and ash. [§]
Al-ken emas ve-nichamti al-afar va-efer.
'Al-ken' means 'therefore' or 'for this reason', 'emas' means 'I will be angry' or 'I will be upset', 've-nichamti' means 'and I will be comforted' or 'and I will find consolation', 'al-afar' means 'over dust', and 'va-efer' means 'and ash'.
[JOB.42.7] It was after Yahveh spoke these words to Job that Yahveh said to Eliphaz the Temanite, My anger is kindled against you and against your two companions because you have not spoken to me rightly as my servant Job. [§]
vayehi acher diber Yahveh et-hadvarim haeleh el-Iyov vayomer Yahveh el-Eliphaz hatetimni charah afi becha uvisnei re'echa ki lo dibarten li nekhona keavdi Iyov.
'vayehi' means 'it was', 'acher' means 'after', 'diber' means 'spoke', 'Yahveh' is the literal translation of the divine name YHWH, 'et' is the accusative marker, 'hadvarim' means 'the words', 'haeleh' means 'these', 'el' means 'to', 'Iyov' means 'Job', 'vayomer' means 'and said', 'el' again means 'to', 'Eliphaz' is a personal name meaning 'God of fine gold', 'hatetimni' means 'the Temanite', 'charah' means 'was kindled', 'afi' means 'my anger', 'becha' means 'against you', 'uvisnei' means 'and against the two', 're'echa' means 'your companions', 'ki' means 'because', 'lo' means 'not', 'dibarten' means 'you have spoken', 'li' means 'to me', 'nekhona' means 'rightly' or 'properly', 'keavdi' means 'as my servant', 'Iyov' again means 'Job'.
[JOB.42.8] And now take for yourselves seven bulls and seven rams, and go to my servant Job, and bring an offering on your behalf; and Job my servant will pray against you, because if I lift up his face without causing any disaster to you, it is because you have not spoken to me correctly, as my servant Job. [§]
ve'atta k'chu-lachem shiv'ah-parim ve'shiv'ah elim ul'chu el avdi Iyov ve'ha'alitem olah ba'adchem ve'Iyov avdi yitpalel aleichem ki im panaiv es'a levilti asot imachem nevalah ki lo dibartem elai nekhonah ke'avdi Iyov.
've'atta' means 'and now', 'k'chu' means 'take', 'lachem' means 'for yourselves', 'shiv'ah' means 'seven', 'parim' means 'bulls', 've' means 'and', 'elim' means 'rams', 'ul'chu' means 'and go', 'el' means 'to', 'avdi' means 'my servant', 'Iyov' is the personal name 'Job', 've'ha'alitem' means 'and you shall bring up', 'olah' means 'an offering', 'ba'adchem' means 'on your behalf', 've' again 'and', 'Iyov avdi' means 'Job my servant', 'yitpalel' means 'will pray', 'aleichem' means 'against you', 'ki' means 'because', 'im' means 'if', 'panaiv' means 'his face', 'es'a' means 'I will lift up', 'levilti' means 'without', 'asot' means 'making', 'imachem' means 'with you', 'nevalah' means 'a disaster', 'lo' means 'not', 'dibartem' means 'you spoke', 'elai' means 'to me', 'nekhonah' means 'correctly', 'ke'avdi' means 'as my servant', 'Iyov' repeats the name.'
[JOB.42.9] And Eliphaz the Temanite and Bildad the Shuhi and Zophar the Na'amathite did as the Yahveh had spoken to them, and Yahveh lifted up the face of Job. [§]
Vayeilekhu Eliphaz hatetimani uBildad hashushi Tzochar hanamati vayasu kaasher diber aleihem Yahveh vayissa Yahveh et-pnei Iyov.
'Vayeilekhu' means 'and they went', 'Eliphaz' is a personal name, 'hatetimani' means 'the Temanite', 'uBildad' means 'and Bildad', 'hashushi' means 'the Shuhi', 'Tzochar' means 'Zophar', 'hanamati' means 'the Na'amathite', 'vayasu' means 'and they did', 'kaasher' means 'as', 'diber' means 'spoke', 'aleihem' means 'to them', 'Yahveh' is the literal translation of YHVH, 'vayissa' means 'and lifted up', 'et-pnei' means 'the face of', 'Iyov' means 'Job'.
[JOB.42.10] Yahveh returned Job's loss while he was praying for his companion, and Yahveh added all that was Job's again. [§]
VaYahveh shav et-shevit Iyov behitpalleló be'ad re'ehu vayosef Yahveh et kol asher leIyov lemisneh.
'VaYahveh' means 'and Yahveh' (the conjunction vav plus the divine name Yahveh). 'shav' means 'returned' or 'restored'. 'et' is the direct object marker with no translation. 'shevit' (literally 'loss' or 'destruction') refers to Job's suffering. 'Iyov' is the personal name 'Job'. 'behitpalleló' means 'in his prayer' (the verb 'to pray' with a causative prefix and attached pronoun). 'be'ad' means 'on behalf of' or 'for'. 're'ehu' means 'his companion' or 'friend'. 'vayosef' means 'and added' or 'and increased'. The second 'Yahveh' is again the divine name. 'et' again marks the object. 'kol' means 'all' or 'everything'. 'asher' means 'that which' or 'what'. 'leIyov' means 'to Job' (dative). 'lemisneh' means 'again' or 'a second time'. The divine name Yahveh is translated literally as 'Yahveh' per the given rule.
[JOB.42.11] And they came to him all his brothers and all his relatives and all his acquaintances before, and they ate bread with him in his house, and they bowed down to him and comforted him because of all the trouble that Yahveh brought upon him, and they gave him one man a girdle and one man a gold necklace. [§]
Vayavo'u elav kol-echav vechol-achyotav vechol-yode'av lefanim vayochlu immo lechem beveito vayenudu lo veynachamu oto al kol-hara'ah asher-hevi Yahveh alav vayitnu-lo ish keshita echad veish nezam zahav echad.
'Vayavo'u' means 'and they came', 'elav' means 'to him', 'kol-echav' means 'all his brothers', 'vechol-achyotav' means 'and all his relatives', 'vechol-yode'av' means 'and all his acquaintances', 'lefanim' means 'before', 'vayochlu' means 'they ate', 'immo' means 'with him', 'lechem' means 'bread', 'beveito' means 'in his house', 'vayenudu' means 'they bowed down', 'lo' means 'to him', 'veynachamu' means 'and they comforted', 'oto' means 'him', 'al' means 'because of', 'kol-hara''ah' means 'all the trouble', 'asher-hevi' means 'that Yahveh brought', 'Yahveh' is the literal translation of YHVH, 'alav' means 'upon him', 'vayitnu-lo' means 'they gave him', 'ish' means 'a man', 'keshita' means 'a girdle', 'echad' means 'one', 'veish' means 'and a man', 'nezem' means 'a necklace', 'zahav' means 'of gold', 'echad' again means 'one'.
[JOB.42.12] And Yahveh blessed the latter days of Job from his beginning, and he had fourteen thousand sheep, six thousand camels, a thousand cattle, and a thousand donkeys. [§]
Vayyahveh berach et acharit iyov mereshito vayhi-lo arbaah asar elef tzon ve'sheshet alafim gemalim ve'elef-tzemed bakar ve'elef atonot.
'Vayyahveh' means 'and Yahveh', the name of God. 'berach' means 'blessed'. 'et' is the direct object marker. 'acharit' means 'latter' or 'later'. 'iyov' is the personal name 'Job'. 'mereshito' means 'from his beginning'. 'vayhi-lo' means 'and it was to him' or 'and he had'. 'arbaah' means 'four'. 'asar' means 'ten'. Together 'arbaah asar' means 'fourteen'. 'elef' means 'thousand'. 'tzon' means 'sheep'. 've'sheshet' means 'and six'. 'alafim' means 'thousands'. 'gemalim' means 'camels'. 've'elef-tzemed' means 'and a thousand herd'. 'bakar' means 'cattle' or 'oxen'. 've'elef' means 'and a thousand'. 'atonot' means 'donkeys'.
[JOB.42.13] He had seven sons and three daughters. [§]
vayehi lo shiv'ana banim ve-shalosh banot.
'vayehi' means 'and it was', 'lo' means 'to him' indicating possession, 'shiv'ana' means 'seven', 'banim' means 'sons', 've' is a conjunction meaning 'and', 'shalosh' means 'three', 'banot' means 'daughters'.
[JOB.42.14] And he called the first name Right, and the second name Left, and the third name Horn of the Turn. [§]
Vayikra shem haachat yemimah ve-shem hasheniit ketsi'ah ve-shem hashlishit keren hapuch.
'Vayikra' means 'and he called', 'shem haachat' means 'the name of the first', 'yemimah' means 'right' (as in the right side), 've-shem hasheniit' means 'and the name of the second', 'ketsi'ah' means 'left' (as in the left side), 've-shem hashlishit' means 'and the name of the third', 'keren' means 'horn' and 'hapuch' means 'the turned' or 'the curve', so 'keren hapuch' is understood as 'horn of the turn' or 'curved horn'.
[JOB.42.15] And not we will find beautiful women like the daughters of Job throughout the whole earth, and he gave them their father's inheritance among their brothers. [§]
Ve lo nimtza nashim yafot kivnot iyov bechol haaretz vayiten lahem avihim nachalah betoch achayhem.
'Ve' means 'and', 'lo' means 'not', 'nimtza' means 'we will find', 'nashim' means 'women', 'yafot' means 'beautiful', 'kivnot' means 'like the daughters', 'iyov' means 'Job', 'bechol' means 'throughout', 'haaretz' means 'the earth', 'vayiten' means 'and he gave', 'lahem' means 'to them', 'avihim' means 'their father', 'nachalah' means 'inheritance', 'betoch' means 'among', 'achayhem' means 'their brothers'.
[JOB.42.16] And Job lived after this a hundred and forty years, and he saw his children and the children of his children, four generations. [§]
Vayechi Iyov acharei zot meah vearbaim shana vayire et-bani ve'et-benei bani arba dorot.
'Vayechi' means 'and lived', 'Iyov' means 'Job', 'acharei zot' means 'after this', 'meah' means 'hundred', 'vearbaim' means 'and forty', 'shana' means 'years', 'vayire' means 'and saw', 'et-bani' means 'his sons', 've'et-benei bani' means 'and the sons of his sons', 'arba' means 'four', 'dorot' means 'generations'.
[JOB.42.17] And Job died old and full of days. [§]
Vayyamat Iyov Zaken usheva yamim.
'Vayyamat' means 'and died', 'Iyov' is the personal name 'Job', 'Zaken' means 'old', 'usheva' means 'and full', 'yamim' means 'days'.