There was a man: the words There was translate a Hebrew form which is not used to begin a historical narrative, but rather to signal the opening of a story. (For parallel usage of the story form, see 2 Sam 12.1 and Est 2.5.) “Once upon a time there was a man” is suggested by Habel as the English equivalent story opening. It should be kept in mind, however, that Job was not told as a children’s tale, and it differs in many ways from a fairy tale. No English translation consulted uses “Once upon a time.” The use of There was a man in Revised Standard Version and Good News Translation does not by itself signal that what follows is a story. However, the association of this man with the very uncertain land of Uz suggests that the meaning and purpose of the book are not dependent on whether its narrative elements are factual. Furthermore, the absence of any historical events, places, or persons locates Job outside history. The New English Bible (New English Bible) has “there lived in the land of Uz,” which is more clearly a story opener in English than the Revised Standard Version or Good News Translation forms. In many languages the setting “in the land of Uz” will not mark Job as a story in contrast to history.

Some languages use specific forms at the beginning to signal the type of story that is being told. However, in languages which do, the translator must be careful not to start the story in such a way that the reader would perhaps expect a fox or rooster to begin speaking. In some languages the most natural way to open a story of this kind is to have the author say, for example, “I tell this about Job. He lived in a country called Uz.” In some languages it will be necessary to make explicit whether the author is reporting observed events or ones he has learned from others. The author obviously did not participate in Yahweh’s heavenly gathering, and so the facts are not first-hand experience.

It is particularly important that the translator think in terms of the discourse unit (verses 1-6) and handle this paragraph as one theme made up of related parts. In some languages this may mean presenting the whole paragraph as a single sentence, while in others the various sentences will have to be carefully linked together. The paragraph contains a great deal of information the readers may know nothing about, and accordingly, the flow of new ideas may have to be slowed down by building in more redundancy. Introductions in the story forms in each language have their own inner characteristics, including the proper order for the presentation of information about time, place, and so on. The translator must be sensitive to these if the Job story is to be properly communicated.

In some languages the location may need to be stated even before giving Job’s name; for example, “In a country called Uz there lived a man….” In some languages a story opener must contain some information about the time. This is lacking in the Hebrew story, or at best implied by the use of verb tenses. Especially for first-time readers unfamiliar with this story, as well as for languages which require it, it may be necessary to say “A long time ago” or an equivalent expression.

In the land of Uz: although the location of Uz is uncertain, there are three main areas which have been suggested: Hauran, east of the Sea of Galilee in present-day Syria; Edom, south of the Dead Sea; and Western Arabia (note that Pope has a full discussion). There are three references to Uz in Genesis, one in Lamentations, and one in Jeremiah, but none of these throws any light on the location of Job’s land. Since it is impossible to provide a map showing where Job’s homeland was, translators may wish to follow Good News Translation‘s note: “UZ: An area whose exact location is unknown.”

In translation it will often be necessary to say, as Good News Translation does, that Job “lived in the land of Uz.” Land of Uz suggests a country rather than a city and may sometimes be rendered “in the country called Uz.”

Whose name was Job: the name Job in English is taken from the Greek form of the Hebrew ʾIyyob. The name occurs in Ezekiel 14.14, 20, along with Noah and Danel (the Good News Translation version of the name), as that of a man noted for his personal goodness. Job is also mentioned once in the New Testament as a model of patience (James 5.11). For a discussion of the meanings of Job’s name, see the discussion under “Title” at the head of this chapter.

Job’s character is described by the use of two pairs of qualities: blameless and upright, and one who feared God and turned away from evil. The first pair depicts Job as a morally good man, and the second pair as a religious person. The first word is translated in the King James Version (King James Version) as “perfect,” which suggests a state of sinlessness. The idea is more exactly one of “moral integrity.” Upright translates a word having to do with “straightness” and again focuses upon Job’s honesty in his dealings. This first pair of terms in Hebrew is found in Psalm 25.21, translated by Revised Standard Version as “integrity and uprightness,” and by Good News Translation as “goodness and honesty”; in Psalm 37.37 they occur in parallel. In many languages the first pair of descriptions used of Job are rendered idiomatically; for example, “having one heart” or “speaking with one mouth.” Also common are terms for straightness, “going on the straight road,” and confidence, “man on whose word people rest.”

Feared God is to say in the biblical way that Job was a religious man. He was one who turned away from evil, or who avoided evil as a result of his fearing God. Good News Translation, which says “who worshiped God,” has shifted this clause forward. However, there does not seem to be any advantage in doing this. This description of Job is repeated by God in 1.8 and makes it clear that Job did not bring his troubles on himself. Feared God may sometimes be translated “was faithful to God” or “showed respect for God.” In some languages it is not natural to turn away from an abstract idea like evil. Accordingly we may sometimes say “did not do as evil people do,” or “refused to follow the way that evil people go,” or “he said ‘No’ to people who did bad things.” Verse 1b may be rendered, for example, “Job was a good and honest man. He worshiped God and did nothing that was evil.” The parallelism in structure here is good to maintain, since it serves the purpose of slowing the information in what is otherwise a tightly packed paragraph.

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

There were born to him expresses the Hebrew form of saying that Job was the father of his children. Some languages prefer this kind of passive construction while some require it; but many others must use an active voice, as in Good News Translation “he had seven sons.” Many languages distinguish between bearing animals and bearing children. Seven sons and three daughters provides the evidence for Job’s goodness and his fear of God: he is rewarded with a large family (see Psa 127.3; 128.3 where children are rewarded to the faithful). Seven children was a desirable number (1 Sam 2.5), but seven sons was even more ideal (Ruth 4.15). In some languages it may appear odd that the children are left nameless and are said to be born to Job without reference to his wife. (In the conclusion Job’s three new daughters have names.) Readers in some languages will most likely infer from the statement that there were several wives. The author refers to Job’s wife only in chapter 2, without specifying that she is the mother of his children.

In some languages a bridge may be required in moving from one subject to the next; for example, “speaking of his children…,” or “about Job as a father….”

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

Verse 3 is an inventory of Job’s animals and servants, and concludes that having so much livestock and so many servants made him “the richest man in the East” (Good News Translation). As with his seven sons and three daughters, he owns seven thousand sheep and three thousand camels. The Hebrew term miqneh, which is translated sheep, includes sheep, goats, and cattle, the animals of a grazing culture. Five hundred yoke of oxen is translated by Good News Translation as “one thousand head of cattle.” The text, however, suggests pairs of working animals and not ordinary cattle. Five hundred she-asses emphasizes the large number of females, which were valuable for milk and breeding, and superior to males for riding. Only a small number of males would be required for breeding.

In areas where these animals are unknown, the translator may have to borrow terms from a major language. In such cases it is often helpful to add a classifying word or phrase; for example, “burden-carrying animals called camels” and “work animals called oxen,” or “animals called oxen that pull loads.” Translators are cautioned in the use of descriptive phrases such as “long-eared animal” for donkey, since the only long-eared animal the people may know is the rabbit. In most cases in which these animals are unknown, publications should contain illustrations.

Very many servants translates a term which includes both male and female workers as used in Genesis 12.16. Servants must often be rendered by a descriptive phrase; for example, “work-people” or “people who work for the owner.”

So that in the Hebrew text marks a consequence; because of Job’s great wealth and his religious character, he was known as the greatest of all the people of the east. In some languages the consequence will have to be more explicitly marked; for example, “because Job had so much wealth, the people knew him as the richest man.”

Greatest of all: Job is called “greatest” by comparing his wealth with others. Accordingly Good News Translation, the Spanish common language version (Biblia Dios Habla Hoy), and Pope say that he was “the richest man” (see Gen 26.13 for a similar description of Isaac). In some languages the greatest or richest man is said to be “the man with the most loads” or “the big owner man.” The translation of comparatives and superlatives differs greatly from language to language. In the present superlative one must sometimes say “No person had wealth like Job’s wealth,” “Many people had wealth; Job surpassed all in wealth,” or “Job was rich; everyone else was poor.”

People of the east is literally “sons of the east” and was used to designate various ethnic groups living to the east of the Jordan valley: Arameans along the northern Euphrates (Gen 29.1); the people of Edom, Moab, and Ammon, who were Israel’s enemies (Isa 11.14); the nomadic Midianites and Amalekites who raided Israel’s eastern borders during the rule of the Judges (Judges 6.3, 33). The east does not help to locate Job’s country with any exactness.

The author assumes his readers know that the east is a general geographical area in a particular part of the world. However, a local rendering of the direction “east” may not designate for modern readers the area the author has in mind. Therefore it may be preferable to avoid speaking of “east” as a direction and say, for example, “he was the richest man in his part of the world.” If the translator keeps the expression, it may be expressed as “east of Israel” or “east of where the people of Israel live.” East may be translated in some languages in reference to local geography; for example, “where the headwaters of the river are” or “beyond the mountain.” A common designation is “where the sun rises.”

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

With verse 4 the author returns to Job’s children, mentioned in verse 2, in order to illustrate what he meant when he said in verse 1 that Job feared God and turned away from evil. Verse 4 expands and illustrates verse 2, and verse 5 expands and illustrates 1b. Good News Translation and many other modern translations begin a new paragraph with 1.4. Whether or not the translator will make a new paragraph here depends on the way in which the language most naturally handles the relations between verses 4 and 5 and verses 1 and 3. Verses 4 and 5 constitute a tiny episode. However, since the episode of feasting and sacrificing makes specific the content of the previous verses, in some languages it may be appropriate to preface verse 5 with something like “This is how Job was careful to do nothing evil.”

His sons used to go: in the Hebrew text, as in Revised Standard Version, the pronoun can only refer to Job, since no other subject has been used. Languages vary greatly in the use of pronouns. In some languages the use of a pronoun here would unduly emphasize that these were Job’s sons and not the sons of someone else. In such languages it will be necessary to say “Job’s sons.” Used to go translates the verb “go,” which in this context does not mean “they used to go somewhere” but rather expresses an action that continues. Therefore “Job’s sons used to take turns” (Good News Translation).

Hold a feast in the house of each on his day: the meaning of this statement, according to Rowley, is that feasts were held seven days a week throughout the year, and each brother took his turn being the host. Such excessive feasting is pictured as part of the lavish display of Job’s wealth. The other view is that the feasts were annual festivals (so Pope); for example, the feast of ingathering at the end of the year (Exo 34.22) and the festival of booths, which was observed with seven days of offerings (Lev 23.36; Num 29.35; 2 Chr 7.9). Another view, held by some commentators, is that on his day refers to the birthday of each son, in which case there would be seven feasts a year. In any event (daily or annual feasting) each on his day refers to each son taking his turn to provide the feast, which is the way it is rendered by Good News Translation, New English Bible, French common language version Bible en français courant, Traduction œcuménique de la Bible, German common language version (Die Bibel im heutigen Deutsch). Hold a feast must sometimes be rendered “to invite the others to eat at his house” or “get the food ready at his house.” The whole clause may sometimes be translated “Each son took his turn to get the feast food ready to eat at his house” or “The sons of Job took turns serving the big eating meal at their houses.”

Send and invite their three sisters: the two verbs translate what is literally “send and call,” an expression that is used somewhat idiomatically, the focus of meaning being on the second verb. (For a similar double verb see “send and sanctify” in verse 5.) It may be implied that the sisters were unmarried and lived with their father, while each of the sons had his own house. In some languages the translator will have to decide if the sisters are younger or older in reference to the brothers. There is no way of knowing from the text. Verse 13 speaks of the “eldest brother,” but this need not exclude the sisters from being older than the first born male. In some languages it will be more natural to bridge between 4a and 4b by saying, for example, “and when the feast was ready, they would invite their sisters.”

To eat and drink with them: Good News Translation shifts to the more generic “to join them,” which avoids repeating the idea of “feast” (also Biblia Dios Habla Hoy). Translators need to be sensitive to ways in which local cultural interpretations may be given to this kind of event. The author intends to give the impression of family harmony in the midst of lavish consumption, and is not suggesting an incestuous orgy. If the latter is understood commonly, the translator should examine ways of stating the facts the author presents without favoring a misinterpretation. In some languages this may be “They would invite their sisters to come and share the food with them” or “They would ask their sisters to visit them and to have a meal together.”

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

At the end of each feast, Job, who apparently did not take part, made a sacrifice to purify his children, in case they had offended Yahweh. Regulations governing the sacrifice required one bull, one ram, and seven male lambs (Num 29.36). Such a sacrifice would require considerable wealth, whether it was done daily or several times a year.

When the days of the feast had run their course: Good News Translation understands the sacrifice to take place “the morning after each feast,” which could be understood to be the morning after each day of feasting, or the first morning following each festive period. New English Bible says “when a round of feasts was finished,” making it explicit that the sacrifice took place only at the close of each series of festivities, and ruling out the “birthday” interpretation; see also Revised Standard Version, Biblia Dios Habla Hoy, Die Bibel im heutigen Deutsch.

Send and sanctify them: Good News Translation takes this double verb to have the meaning of the second verb, as in verse 1.4. Other translations understand the two verbs as distinct (so Biblia Dios Habla Hoy, New English Bible, Bible en français courant, Die Bibel im heutigen Deutsch). The idea is that of removing any ritual impurity from his children which would prevent them from participating in the worship of Yahweh. In addition to the burning of the sacrifice, there would probably be washings and changes of clothing (Rowley). Good News Translation has “purify them”; so Biblia Dios Habla Hoy, Bible en français courant. In translation sanctify should not be rendered here “make holy.” The act was a cleansing from possible contact with tabooed food or objects which caused the person to be defiled, as well as saying words that might be offensive to God, as in 1.5. Accordingly we may say in some languages “wash away the defilement,” “remove the taboo,” or “take away the effect of that which was forbidden.”

Offer burnt offerings according to the number of them all: it is not clear from the Hebrew whether this means seven sacrifices for the seven sons or ten for the sons and daughters. The term for sons can sometimes refer to “children,” but since it means “sons” in verse 4, it is probably the same in verse 5. Good News Translation understands the purpose of the sacrifice was “in order to purify them.” Some interpreters understand that the purification refers to the washing of the body and change of clothing, and that this was followed by the whole burnt offerings according to Leviticus 1. In some languages the idea of burning animals as an offering to God is entirely strange. Nevertheless the idea can normally be communicated with little difficulty; for example, “burned animals offered to God” or “animals killed and burned as a gift to God.” In some languages it is necessary to add that the animals were first killed, to prevent readers from thinking they were burned while still alive. Verse 5a may be rendered “After the feast was over, Job would get up early and kill the animals which he would burn as an offering to God. He would do this for each of his children.”

For Job said: this statement introduces not a remark that Job made to someone, but rather his inner thinking. In other words, “Job thought to himself.” In many languages it is common for a person’s thoughts to appear as quoted speech. However, the form may differ; for example, “ ‘Maybe my sons have sinned by cursing God without thinking,’ I say this.” In some languages it will be more natural to follow Good News Translation “because he thought…” and omit the quotation marks. If the use of quotation marks gives a meaning other than that of thinking to himself, then the quotation marks should not be used.

And cursed God in their hearts: Job was concerned that his children may have thought or said something which would offend God and therefore cause God to punish them. The Hebrew word is literally “blessed” and may be a correction made by a scribe to avoid putting the word “curse” next to “God”; some interpreters think that “blessed” (a mild word) is used by the author to avoid saying the harsh word “cursed.” In any case, it is clear that the implied meaning is “cursed.” For similar usages see 1.11; 2.5, 9; 1 Kings 21.10; Psalm 10.3.

A curse normally involves a formula of words pronounced against someone, and calls on a supernatural being or force to bring about the results of the curse. Here the idea is more general, and in translation it may often be rendered as “saying evil words against God.”

In their hearts: in the Old Testament the heart is the center of the intellect and will, more than of the affections and emotions. Good News Translation‘s rendering “by insulting God unintentionally” expresses accurately in modern English the meaning of the Hebrew phrase. In many languages in which the heart is used idiomatically to refer to the center of the emotions, it will be better here to shift to something like “in their thoughts” or “in what they thought and said.”

Thus Job did continually: continually translates the Hebrew “all the days” and means “always.” Good News Translation shifts this clause forward as “He always did this” and follows with the reason “because he thought that one of them….” The translator must decide where this statement most naturally fits in. In Hebrew it is not necessarily emphasized.

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

Now there was a day switches the scene from Job’s home on earth to Yahweh’s presence, presumably in heaven, though that is not stated. The Jerusalem Targum (an ancient Hebrew translation and commentary) interprets this day to be New Year’s Day, and the second day’s assembly in 2.1 to be on the Day of Atonement. The text itself does not imply that there was a set day on which Yahweh called his servants together. The same wording is used again in 1.13, where it shifts the scene and moves the action forward. Here the expression provides the time setting and is the equivalent of saying “one day when…”; that is the sense in which Biblia Dios Habla Hoy, Bible en français courant, Die Bibel im heutigen Deutsch take it. The Hebrew form of this scene begins with the time aspect of the setting, vague and general as it is. Languages differ considerably as to the order of time, place, and participants in a story or episode opening. In languages in which it is more natural in narrative to place the time element later, the translator should do so.

The English expression the sons of God gives the impression that a father-son relationship exists between Yahweh and these beings. This expression is an example of a Hebrew idiom in which members of a particular category or class are called “sons” of that group, and in this case it is a group of divine beings (see Good News Translation footnote). The parallel expression “sons of the prophets” (see 2 Kgs 2.3, 5, 15) is rendered by New English Bible as “company of prophets,” by Good News Translation, and by Bible en français courant as “group of prophets.” So here and in 2.1; 38.7 the reference is to the members of the heavenly assembly surrounding Yahweh. Normally translators should avoid any kind of expression that would imply that these are the male offspring of God. It is often possible to call them “angels,” “God’s servants,” “God’s messengers in heaven,” or “gods.” These heavenly servants are not actors in the scene. They are background, part of the scenery, and by implication Satan is one of them. The author is careful, however, not to stress this. In languages in which the principal characters must be presented first, it may be possible to say, for example, “One day (a long time ago) God and Satan were together. It was the place where the angels came to appear before God, and Satan was also appearing before God.” In some languages the essential information needed by the reader is the relationship between the actors, and one character is normally referred to, not by his name, but by the relationship to the main character. For suggestions see comments under 6b below.

ʾElohim, which is the same Hebrew word for God used in verses 1 and 5, is taken by some interpreters as a plural “sons of gods” (so Pope, Habel). Translators render the expression in various ways; for example, New English Bible “members of the heavenly court,” Biblia Dios Habla Hoy “his heavenly servants,” Bible en français courant “God’s angels,” and Good News Translation “heavenly beings.” All translations consulted take ʾElohim as singular, referring to God.

To present themselves has the sense of “take up their position” or “to station themselves,” which is rendered more generally by Good News Translation “to appear before.” It depicts a body of servants waiting in attendance on Yahweh, who presides over the assembly. In some languages to present themselves is rendered, for example, “to put their eyes in the presence of” or “to place their bodies before.”

This is the first occurrence of the LORD in the Book of Job. The LORD represents in English the Hebrew consonants YHWH, pronounced more or less Yahweh. Yahweh occurs twenty-nine times in the Book of Job, all but one of these (12.9) being in the prose portions of the book. Only in 1.21 and 12.9 does Job use the name Yahweh.

It is the general custom in English translations of the Bible to substitute the title “the LORD” for the Hebrew name Yahweh. In this they follow the early Greek and Latin versions, which in turn imitated the custom of the Jews, who avoided speaking the proper name Yahweh and substituted a title meaning “my LORD.” Presumably the translator of Job will have solved the problem of how to render the term “LORD” in the New Testament. For a detailed discussion of the translation of YHWH, see the introduction to this Handbook, “Translating the Book of Job,” page 21.

Satan also came among them: the word Satan is used in Hebrew here with the article, which designates a role or title rather than a personal name. In later biblical and post-biblical texts Satan occurs without the article and is understood as a personal name; for example, 1 Chronicles 21.1. The noun satan, which is derived from the Hebrew verb of the same root, occurs in the Hebrew Old Testament 24 times. The verbal root carries the meaning of “bear a grudge against someone” or “harbor animosity” (Holladay). A person who does this is called an “opponent or enemy.” The noun form is used in 2 Samuel 19.22 with the meaning of “enemy,” when David protected the life of Shimei and accused the sons of Zeruiah being “as an adversary (satan) to me”; see also 1 Samuel 29.4; 1 Kings 11.23. In Zechariah 3.1 Satan is found standing at the right hand of the high priest “to accuse him.” In Job we see Satan as one of the “sons of God” who tests men’s claims to be religious. He does not appear to be evil so much as he is skeptical of religious pretensions. The testing of Job is Satan’s idea, since testing people is his job. The destruction he carries out against Job is not in opposition to God, but rather is done with divine approval. In doing so he operates within his role as God’s servant. Job would, if he knew the plot hatched in heaven against him, consider Satan the worst sort of enemy.

All of this is to say that “the Satan” in the Book of Job cannot be entirely identified with “the Devil” or “Satan” in the New Testament. However, readers of the Scriptures have normally formed their idea of Satan based on the New Testament. Accordingly the translator is faced with a serious translation problem. If he is translating for people who are regular readers of the New Testament and merely transliterates the name “Satan,” his readers will be misled, since they will read their New Testament meaning into it. If the translator is translating Job for people who have not read the New Testament and transliterates “Satan,” those readers will attempt to read the Satan of the Book of Job into the New Testament. Therefore it is better in Job to make an adjustment (regardless of the readers’ background). The possibilities are the following: (1) transliteration with translation; for example, “Satan the accuser”; (2) translation only; for example, “the accuser, the tester.” Bible en français courant employs (1) on the first occurrence in verse 6 and then drops the name “Satan” in subsequent verses. Biblia Dios Habla Hoy and Traduction œcuménique de la Bible use solution (2) throughout. If the translation is for readers accustomed to marginal notes, a footnote is advisable, regardless of the solution taken. For examples of footnotes see Good News Translation, Bible en français courant, Traduction œcuménique de la Bible.

In some languages it will be advisable to identify Satan in his role of “tester” or “accuser” when he is first mentioned. Thereafter he may be referred to by his role, rather than his name.

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

In verse 7 Yahweh opens the conversation with Satan which will set the course for all the events to follow. The LORD said to Satan represents the Hebrew usage, but “asked” (so Good News Translation and most other modern English versions) is more appropriate for a question.

The LORD asks Satan Whence have you come? The form of the question in Good News Translation “What have you been doing?” is, however, a more natural way of expressing the kind of question that would prompt Satan’s reply. Here the question and answer form is simply used by the story teller as an opportunity to bring Job into the situation, and is not to be understood to imply that God did not know where Satan had been; for a similar question asked by God to Moses, see Exodus 4.2. Good News Translation uses direct address and quotation marks; likewise Biblia Dios Habla Hoy, Bible en français courant, Traduction œcuménique de la Bible, Die Bibel im heutigen Deutsch, Bible de Jérusalem. New English Bible begins direct address only with Satan’s reply. Good News Translation and others start a new paragraph with each change of speakers. Translators should not necessarily follow this, but rather use the most natural way of indicating a change of speaker.

Satan replies From going to and fro on the earth. Some interpreters see a play on words here in which the Hebrew shut “roam or rove about” is suggested as the origin of the word “Satan” (so Tur-Sinai). Satan is thought of as a roving secret agent who accuses his victims and may serve as their prosecutor, as in Zechariah 3.1. The verb used here is the same one used in 2 Samuel 24.2, 8, in which Joab and his assistants travel all over Israel for the taking of a census. Languages differ greatly in their ways of expressing movement, and it is important here that the expression used convey the sense of going about with a purpose.

The second half of Satan’s reply, and from walking up and down on it, contains the common word for “walk or stroll,” the same word used of David strolling on his roof in 2 Samuel 11.2, and of God walking about in the Garden of Eden in Genesis 3.8. In Proverbs 24.34 the same verb is used of poverty compared with an armed robber who “stalks” his victim. Good News Translation has reversed the order of the two verbs, so that “roaming around the earth” is an expansion of “walking here and there.” In some languages it may not be necessary to use both expressions, as both ideas are often contained in a single verb. The author is indirectly revealing characteristics of Satan in the manner of his replies to Yahweh. He is evasive and vague. In translation, terms should be carefully chosen which will reveal the same kind of avoidance of direct reply. However, the translator should weigh carefully the implication of indirectness, as the meaning in the receptor language may be quite different from that intended by the author.

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .

In verse 8 Yahweh asks Satan a second question, Have you considered my servant Job…? which is literally “Have you set your heart (meaning, mind) on my servant Job?” (For a similar usage see “consider” in Isa 41.42; Hag 1.5.) The question means “Have you paid attention and thought about?” Yahweh’s question is directed to Satan’s powers of observation and good judgment, in this case his ability to pick out a man with such character as Job displays. Yahweh takes the initiative in drawing Satan’s attention to Job, who might otherwise have been left in peace. Good News Translation “Did you notice” is somewhat casual for this context. Bible en français courant, Traduction œcuménique de la Bible, and New Jerusalem Bible translate “Have you observed,” and Biblia Dios Habla Hoy has “paid attention to.” In some languages this question will be rendered through another figure; for example, “Have you put your good eye on my servant named Job?” Now that Job has been identified in his role as “servant,” “faithful one,” or “obedient one,” in some languages it will be appropriate to refer to him by his role rather than by his name.

Yahweh calls Job my servant, which in the Bible is a title of respect. Others to whom this title is given include Abraham (Psa 105.42), Moses (Num 12.7, 8), and the unnamed Servant of the LORD (Isa 42.1). Prophets are often referred to as servants of the LORD (Amos 3.7). Assuming that Job is a non-Israelite, this seems to be the only example of this title being given to a foreigner, aside from Nebuchadnezzar in Jeremiah 43.10, where the emphasis is on the foreign king who is used as an instrument in the hand of Yahweh. In many languages the term “servant” suggests a person who performs menial tasks for an employer. If “servant” in the present context carries a wrong meaning, it may be better to translate with a verb phrase; for example, “Job, the man who serves me,” “Job, the one who is faithful to me,” or “Job, the man who obeys me faithfully.”

The second part of verse 8 is linked with the first part (the question) by the use of a Hebrew particle translated that by Revised Standard Version. Here the linking word serves to introduce a statement which is an expansion of a preceding remark or question. Hence Good News Translation, New English Bible, and New International Version (New International Version) all begin the expansion as a separate sentence.

There is none like him on the earth summarizes Yahweh’s opinion of his servant, Job, and indirectly informs Satan that Job is a unique case for Satan’s secret operations. Yahweh then repeats the pair of doublets used by the author in verse 1, one of which Satan will take up again in verse 9. Good News Translation maintains the order of the two pairs of descriptions in verse 8.

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .