Ayub 12:4

12:4 I am ¹  a laughingstock ²  to my friends, ³ 

I, who called on God and whom he answered ⁴  –

a righteous and blameless ⁵  man

is a laughingstock!

Ayub 13:9

13:9 Would it turn out well if he would examine ⁶  you?

Or as one deceives ⁷  a man would you deceive him?

Ayub 17:2

17:2 Surely mockery ⁸  is with me; ⁹ 

my eyes must dwell on their hostility. ¹⁰ 

Ayub 34:7

34:7 What man is like Job,

who ¹¹  drinks derision ¹²  like water!

Mazmur 35:16

35:16 When I tripped, they taunted me relentlessly, ¹³ 

and tried to bite me. ¹⁴ 

Yeremia 15:17

15:17 I did not spend my time in the company of other people,

laughing and having a good time.

I stayed to myself because I felt obligated to you ¹⁵ 

and because I was filled with anger at what they had done.

Yudas 1:18

1:18 For they said to you, “In the end time there will come ¹⁶  scoffers, propelled by their own ungodly desires.” ¹⁷ 

[12:4]  ¹ tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”

[12:4]  ² tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

[12:4]  ³ tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”

[12:4]  ⁴ tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.

[12:4]  ⁵ tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).

[13:9]  ⁶ tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.

[13:9]  ⁷ tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.

[17:2]  ⁸ tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).

[17:2]  ⁹ tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”

[17:2]  ¹⁰ tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.

[34:7]  ¹¹ tn Heb “he drinks,” but coming after the question this clause may be subordinated.

[34:7]  ¹² tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB).

[35:16]  ¹³ tc The MT reads “as profane [ones] of mockers of food,” which is nonsensical. The present translation assumes (1) an emendation of בְּחַנְפֵי (bÿkhanfey, “as profane men”) to בְּחַנְפִי (bekhanfiy, “when I tripped”; preposition + Qal infinitive construct from II חָנַף [“limp”] + first common singular pronominal suffix) and (2) an emendation of לַעֲגֵי מָעוֹג (la’agey ma’og, “mockers of food”) to עָגוּ[ם]לַעְגָּ (la’gam ’agu, “[with] taunting they taunted”; masculine plural noun with enclitic mem + Qal perfect third common plural from לַּעַג [la’ag, “taunt”]).

[35:16]  ¹⁴ tn Heb “gnashing at me with their teeth.” The infinitive absolute adds a complementary action – they gnashed with their teeth as they taunted.

[15:17]  ¹⁵ tn Heb “because of your hand.”

[1:18]  ¹⁶ tn Grk “be.”

[1:18]  ¹⁷ tn Grk “going according to their own desires of ungodliness.”

[1:18]  sn Jude cites 2 Pet 3:3, changing a few of the words among other things, cleaning up the syntax, conforming it to Hellenistic style.