Ayub 11:2

11:2 “Should not this ¹  abundance of words be answered, ² 

or should this ³  talkative man ⁴ 

be vindicated? ⁵ 

Ayub 35:16

35:16 So Job opens his mouth to no purpose; ⁶ 

without knowledge he multiplies words.”

Amsal 10:19

10:19 When words abound, transgression is inevitable, ⁷ 

but the one who restrains ⁸  his words ⁹  is wise.

Pengkhotbah 10:14

10:14 yet a fool keeps on babbling. ¹⁰ 

No one knows what will happen;

who can tell him what will happen in the future? ¹¹ 

[11:2]  ¹ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

[11:2]  tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters.

[11:2]  ² tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

[11:2]  ³ tn The word is supplied here also for clarification.

[11:2]  ⁴ tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

[11:2]  ⁵ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

[35:16]  ⁶ tn The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”

[10:19]  ⁷ tn Heb “does not cease.” It is impossible to avoid sinning in an abundance of words – sooner or later one is bound to say something wrong.

[10:19]  ⁸ tn Or “holds his lips under control.” The verb חָשַׂךְ (khasakh) means “to withhold; to restrain; to hold in check” (BDB 362 s.v.). The related Arabic term is used in reference to placing a piece of wood in the mouth of a goat to prevent it from sucking (HALOT 359 s.v. חשׂךְ).

[10:19]  ⁹ tn Heb “his lips” (so KJV, NAB, NASB); NIV “his tongue.” The term “lips” is a metonymy of cause for speech.

[10:14]  ¹⁰ tn Heb “and the fool multiplies words.” This line is best taken as the third line of a tricola encompassing 10:13-14a (NASB, NRSV, NJPS, Moffatt) rather than the first line of a tricola encompassing 10:14 (KJV, NEB, RSV, NAB, ASV, NIV). Several versions capture the sense of this line well: “a fool prates on and on” (Moffatt) and “Yet the fool talks and talks!” (NJPS).

[10:14]  ¹¹ tn Heb “after him”; or “after he [dies].”