Ayub 16:3

16:3 Will ¹  there be an end to your ²  windy words? ³ 

Or what provokes ⁴  you that you answer? ⁵ 

Ayub 18:2

18:2 “How long until you ⁶  make an end of words? ⁷ 

You must consider, ⁸  and then ⁹  we can talk.

[16:3]  ¹ tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).

[16:3]  ² tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

[16:3]  ³ tn Heb “words of wind.”

[16:3]  ⁴ tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).

[16:3]  ⁵ tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”

[18:2]  ⁶ tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job.

[18:2]  ⁷ tn The construction is קִנְצֵי לְמִלִּין (qintse lÿmillin), which is often taken to be “end of words,” as if the word was from קֵץ (qets, “end”). But a plural of “end” is not found in the OT. Some will link the word to Arabic qanasa, “to hunt; to give chase,” to get an interpretation of “snares for words.” But E. Dhorme (Job, 257) objects that this does not fit the speech of Bildad (as well as it might Job’s). He finds a cognate qinsu, “fetters, shackles,” and reads “how long will you put shackles on words.” But G. R. Driver had pointed out that this cognate does not exist (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 72-93). So it would be preferable to take the reading “ends” and explain the ן (nun) as from a Aramaizing by-form. This is supported by 11QtgJob that uses סוֹף (sof, “end”). On the construction, GKC 421 §130.a explains this as a use of the construct in rapid narrative to connect the words; in such cases a preposition is on the following noun.

[18:2]  ⁸ tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

[18:2]  ⁹ tn Heb “afterward.”