Boks TemuanJob 5:1--6:30
Konteks5:1 “Call now! 1 Is there anyone who will answer you? 2
To which of the holy ones 3 will you turn? 4
5:2 For 5 wrath kills the foolish person, 6
and anger 7 slays the silly one.
5:3 I myself 8 have seen the fool 9 taking root,
but suddenly I cursed his place of residence. 10
5:4 His children are far 11 from safety,
and they are crushed 12 at the place where judgment is rendered, 13
nor is there anyone to deliver them. 14
5:5 The hungry 15 eat up his harvest, 16
and take it even from behind the thorns, 17
and the thirsty 18 swallow up 19 their fortune. 20
5:6 For evil does not come up from the dust, 21
nor does trouble spring up from the ground,
5:7 but people 22 are born 23 to trouble,
as surely as the sparks 24 fly 25 upward. 26
5:8 “But 28 as for me, 29 I would seek 30 God, 31
and to God 32 I would set forth my case. 33
5:9 He does 34 great and unsearchable 35 things,
marvelous things without 36 number; 37
5:10 he gives 38 rain on the earth, 39
and sends 40 water on the fields; 41
5:11 he sets 42 the lowly 43 on high,
that those who mourn 44 are raised 45 to safety.
5:12 He frustrates 46 the plans 47 of the crafty 48
so that 49 their hands cannot accomplish
what they had planned! 50
5:13 He catches 51 the wise in their own craftiness, 52
and the counsel of the cunning 53 is brought to a quick end. 54
5:14 They meet with darkness in the daytime, 55
and grope about 56 in the noontime as if it were night. 57
5:15 So he saves 58 from the sword that comes from their mouth, 59
even 60 the poor from the hand of the powerful.
5:16 Thus the poor have hope,
and iniquity 61 shuts its mouth. 62
5:17 “Therefore, 63 blessed 64 is the man whom God corrects, 65
so do not despise the discipline 66 of the Almighty. 67
5:18 For 68 he 69 wounds, 70 but he also bandages;
he strikes, but his hands also heal.
5:19 He will deliver you 71 from six calamities;
yes, in seven 72 no evil will touch you.
5:20 In time of famine 73 he will redeem you from death,
and in time of war from the power of the sword. 74
5:21 You will be protected 75 from malicious gossip, 76
and will not be afraid of the destruction 77 when it comes.
5:22 You will laugh at destruction and famine 78
and need not 79 be afraid of the beasts of the earth.
5:23 For you will have a pact with the stones 80 of the field,
and the wild animals 81 will be at peace 82 with you.
5:24 And 83 you will know 84 that your home 85
will be secure, 86
and when you inspect 87 your domains,
you will not be missing 88 anything.
5:25 You will also know that your children 89 will be numerous,
and your descendants 90 like the grass of the earth.
5:26 You will come to your grave in a full age, 91
As stacks of grain are harvested in their season.
5:27 Look, we have investigated this, so it is true.
Hear it, 92 and apply it for your own 93 good.” 94
6:2 “Oh, 96 if only my grief 97 could be weighed, 98
and my misfortune laid 99 on the scales too! 100
6:3 But because it is heavier 101 than the sand 102 of the sea,
that is why my words have been wild. 103
6:4 For the arrows 104 of the Almighty 105 are within me;
my spirit 106 drinks their poison; 107
God’s sudden terrors 108 are arrayed 109 against me.
6:5 “Does the wild donkey 110 bray 111 when it is near grass? 112
Or 113 does the ox low near its fodder? 114
6:6 Can food that is tasteless 115 be eaten without salt?
Or is there any taste in the white 116 of an egg?
6:7 I 117 have refused 118 to touch such things; 119
they are like loathsome food to me. 120
6:8 “Oh that 121 my request would be realized, 122
and that God would grant me what I long for! 123
6:9 And that God would be willing 124 to crush me,
that he would let loose 125 his hand
6:10 Then I would yet have my comfort, 128
in spite of pitiless pain, 131
for 132 I have not concealed the words 133 of the Holy One. 134
6:11 What is my strength, that I should wait? 135
and what is my end, 136
that I should prolong my life?
6:12 Is my strength like that of stones? 137
or is my flesh made of bronze?
6:13 Is 138 not my power to help myself nothing,
and has not every resource 139 been driven from me?
6:14 “To the one in despair, kindness 140 should come from his friend 141
even if 142 he forsakes the fear of the Almighty.
6:15 My brothers 143 have been as treacherous 144 as a seasonal stream, 145
and as the riverbeds of the intermittent streams 146
that flow away. 147
6:16 They 148 are dark 149 because of ice;
snow is piled 150 up over them. 151
6:17 When they are scorched, 152 they dry up,
when it is hot, they vanish 153 from their place.
6:18 Caravans 154 turn aside from their routes;
they go 155 into the wasteland 156 and perish. 157
6:19 The caravans of Tema 158 looked intently 159 for these streams; 160
the traveling merchants 161 of Sheba hoped for them.
6:20 They were distressed, 162
because each one had been 163 so confident;
they arrived there, 164 but were disappointed.
6:21 For now 165 you have become like these streams that are no help; 166
you see a terror, 167 and are afraid.
6:22 “Have I 168 ever said, 169 ‘Give me something,
and from your fortune 170 make gifts 171 in my favor’?
6:23 Or ‘Deliver me 172 from the enemy’s power, 173
and from the hand of tyrants 174 ransom 175 me’?
6:24 “Teach 176 me and I, for my part, 177 will be silent;
explain to me 178 how I have been mistaken. 179
6:25 How painful 180 are honest words!
But 181 what does your reproof 182 prove? 183
6:26 Do you intend to criticize mere words,
and treat 184 the words of a despairing man as wind?
6:27 Yes, you would gamble 185 for the fatherless,
and auction off 186 your friend.
6:28 “Now then, be good enough to look 187 at me; 188
and I will not 189 lie to your face!
6:29 Relent, 190 let there be no falsehood; 191
reconsider, 192 for my righteousness is intact! 193
[5:1] 1 tn Some commentators transpose this verse with the following paragraph, placing it after v. 7 (see E. Dhorme, Job, 62). But the reasons for this are based on the perceived development of the argument and are not that compelling.
[5:1] 2 tn The participle with the suffix could be given a more immediate translation to accompany the imperative: “Call now! Is anyone listening to you?”
[5:1] 3 tn The LXX has rendered “holy ones” as “holy angels” (cf. TEV, CEV, NLT). The LXX has interpreted the verb in the colon too freely: “if you will see.”
[5:1] 4 sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.
[5:2] 5 tn One of the reasons that commentators transpose v. 1 is that the כִּי (ki, “for”) here seems to follow 4:21 better. If people die without wisdom, it is folly that kills them. But the verse also makes sense after 5:1. He is saying that complaining against God will not bring deliverance (v. 1), but rather, by such impatience the fool will bring greater calamity on himself.
[5:2] 6 tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (’evil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n).
[5:2] 7 tn The two parallel nouns are similar; their related verbs are also paralleled in Deut 32:16 with the idea of “vex” and “irritate.” The first word כַּעַשׂ (ka’as) refers to the inner irritation and anger one feels, whereas the second word קִנְאָה (qin’ah) refers to the outward expression of the anger. In Job 6:2, Job will respond “O that my impatience [ka’as] were weighed….”
[5:3] 9 tn The use of the pronoun here adds emphasis to the subject of the sentence (see GKC 437 §135.a).
[5:3] 10 tn This word is אֱוִיל (’evil), the same word for the “senseless man” in the preceding verse. Eliphaz is citing an example of his principle just given – he saw such a fool for a brief while appearing to prosper (i.e., taking root).
[5:3] 11 tn A. B. Davidson argues that the verse does not mean that Eliphaz cursed his place during his prosperity. This line is metonymical (giving the effect). God judged the fool and his place was ruined; consequently, Eliphaz pronounced it accursed of God (see A. B. Davidson, Job, 36). Many emend the verb slightly to read “and it was suddenly cursed” (וַיֻּכַב [vayyukhav] instead of וָאֶקּוֹב [va’eqqov]; see H. H. Rowley, Job [NCBC], 51).
[5:4] 13 tn The imperfect verbs in this verse describe the condition of the accursed situation. Some commentators follow the LXX and take these as jussives, making this verse the curse that the man pronounced upon the fool. Rashi adds “This is the malediction with which I have cursed him.” That would make the speaker the one calling down the judgment on the fool rather than responding by observation how God destroyed the habitation of the fool.
[5:4] 14 tn The verb יִדַּכְּאוּ (yiddakkÿ’u) could be taken as the passive voice, or in the reciprocal sense (“crush one another”) or reflexive (“crush themselves”). The context favors the idea that the children of the foolish person will be destroyed because there is no one who will deliver them.
[5:4] 15 tn Heb “in the gate.” The city gate was the place of both business and justice. The sense here seems to fit the usage of gates as the place of legal disputes, so the phrase “at the place of judgment” has been used in the translation.
[5:4] 16 tn The text simply says “and there is no deliverer.” The entire clause could be subordinated to the preceding clause, and rendered simply “without a deliverer.”
[5:5] 17 sn The hungry are other people, possibly the hungry poor to whom the wealthy have refused to give bread (22:7). The sons are so helpless that even the poor take their property.
[5:5] 18 tn The MT reads “whose harvest the hungry eat up.” Some commentators want to follow the LXX and repoint קְצִירוֹ (qÿtsiro, “his harvest”) to קָצְרוּ (qatsÿru, “[what] they have reaped”; cf. NAB). The reference as it stands in the MT seems to be to the image of taking root in v. 3; whatever took root – the prosperity of his life – will not belong to him or his sons to enjoy. If the emendation is accepted, then the reference would be immediately to the “sons” in the preceding verse.
[5:5] 19 tn The line is difficult; the Hebrew text reads literally “and unto from thorns he takes it.” The idea seems to be that even from within an enclosed hedge of thorns other people will take the harvest. Many commentators either delete the line altogether or try to repoint it to make more sense out of it. G. R. Driver had taken the preposition אֶל (’el, “towards”) as the noun אֵל (’el, “strong man”) and the noun צִנִּים (tsinnim, “thorns”) connected to Aramaic צִנָּה (tsinnah, “basket”); he read it as “a strong man snatches it from the baskets” (G. R. Driver, “on Job 5:5,” TZ 12 [1956]: 485-86). E. Dhorme (Job, 60) changed the word slightly to מַצְפֻּנִים (matspunim, “hiding places”), instead of מִצִּנִּים (mitsinnim, “out of the thorns”), to get the translation “and unto hiding places he carries it.” This fits the use of the verb לָקַח (laqakh, “to take”) with the preposition אֶל (’el, “towards”) meaning “carry to” someplace. There seems to be no easy solution to the difficulty of the line.
[5:5] 20 tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsÿme’im).
[5:5] 21 tn The verb has been given many different renderings, some more radical than others: “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallow” is found in Job 20:15. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb.
[5:5] 22 tn The LXX has several variations for the line. It reads something like the following: “for what they have collected the just shall eat, but they shall not be delivered out of calamities; let their strength be utterly exhausted.” The LXX may have gotten the idea of the “righteous” as those who suffer from hunger. Instead of “thorns” the LXX has the idea of “trouble.” The Targum to Job interprets it with “shield” and adds “warriors” as the subject.
[5:6] 21 sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle – trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man.
[5:7] 25 tn Heb “man [is].” Because “man” is used in a generic sense for humanity here, the generic “people” has been used in the translation.
[5:7] 26 tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the the Niphal יוּלָּד (yullad, “is born”) to an active participle יוֹלֵד (yoled, “begets”) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: “man is born to trouble.” The contrast between the two verses does not seem too difficult, for it still could imply that trouble’s source is within the man.
[5:7] 27 tn For the Hebrew בְנֵי־רֶשֶׁף (bÿne reshef, “sons of the flame”) the present translation has the rendering “sparks.” E. Dhorme (Job, 62) thinks it refers to some kind of bird, but renders it “sons of the lightning” because the eagle was associated with lightning in ancient interpretations. Sparks, he argues, do not soar high above the earth. Other suggestions include Resheph, the Phoenician god of lightning (Pope), the fire of passion (Buttenwieser), angels (Peake), or demons (Targum Job). None of these are convincing; the idea of sparks flying upward fits the translation well and makes clear sense in the passage.
[5:7] 28 tn The simple translation of the last two words is “fly high” or “soar aloft” which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched.
[5:7] 29 tn The LXX has the name of a bird here: “the vulture’s young seek the high places.” The Targum to Job has “sons of demons” or “the sparks which shoot from coals of fire.”
[5:8] 29 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.
[5:8] 30 tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.
[5:8] 31 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).
[5:8] 32 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).
[5:8] 33 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
[5:8] 34 tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).
[5:8] 35 tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.
[5:9] 33 tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation.
[5:9] 34 tn The Hebrew has וְאֵין חֵקֶר (vÿ’en kheqer), literally, “and no investigation.” The use of the conjunction on the expression follows a form of the circumstantial clause construction, and so the entire expression describes the great works as “unsearchable.”
[5:9] 35 tn The preposition in עַד־אֵין (’ad ’en, “until there was no”) is stereotypical; it conveys the sense of having no number (see Job 9:10; Ps 40:13).
[5:9] 36 sn H. H. Rowley (Job [NCBC], 54) notes that the verse fits Eliphaz’s approach very well, for he has good understanding of the truth, but has difficulty in making the correct conclusions from it.
[5:10] 37 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God.
[5:10] 38 tn In both halves of the verse the literal rendering would be “upon the face of the earth” and “upon the face of the fields.”
[5:10] 39 tn The second participle is simply coordinated to the first and therefore does not need the definite article repeated (see GKC 404 §126.b).
[5:10] 40 tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house; but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.”
[5:11] 41 tn Heb “setting.” The infinitive construct clause is here taken as explaining the nature of God, and so parallel to the preceding descriptions. If read simply as a purpose clause after the previous verse, it would suggest that the purpose of watering the earth was to raise the humble (cf. NASB, “And sends water on the fields, // So that He sets on high those who are lowly”). A. B. Davidson (Job, 39) makes a case for this interpretation, saying that God’s gifts in nature have the wider purpose of blessing man, but he prefers to see the line as another benevolence, parallel to v. 10, and so suggests a translation “setting up” rather than “to set up.”
[5:11] 42 tn The word שְׁפָלִים (shÿfalim) refers to “those who are down.” This refers to the lowly and despised of the earth. They are the opposite of the “proud” (see Ps 138:6). Here there is a deliberate contrast between “lowly” and “on high.”
[5:11] 43 tn The meaning of the word is “to be dark, dirty”; therefore, it refers to the ash-sprinkled head of the mourner (H. H. Rowley, Job [NCBC], 54). The custom was to darken one’s face in sorrow (see Job 2:12; Ps 35:14; 38:7).
[5:11] 44 tn The perfect verb may be translated “be set on high; be raised up.” E. Dhorme (Job, 64) notes that the perfect is parallel to the infinitive of the first colon, and so he renders it in the same way as the infinitive, comparing the construction to that of 28:25.
[5:12] 45 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God; but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”).
[5:12] 46 tn The word is related to the verb “to think; to plan; to devise,” and so can mean “thoughts; plans; imagination.” Here it refers to the plan of the crafty that must be frustrated (see also Isa 44:25 for the contrast).
[5:12] 47 tn The word עֲרוּמִים (’arumim) means “crafty” or “shrewd.” It describes the shrewdness of some to achieve their ends (see Gen 3:1, where the serpent is more cunning than all the creatures, that is, he knows where the dangers are and will attempt to bring down the innocent). In the next verse it describes the clever plans of the wise – those who are wise in their own sight.
[5:12] 48 tn The consecutive clause showing result or purpose is simply introduced with the vav and the imperfect/jussive (see GKC 504-5 §166.a).
[5:12] 49 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time.
[5:13] 49 tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug – they are only wise in their own eyes.
[5:13] 50 sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19.
[5:13] 51 tn The etymology of נִפְתָּלִים (niftalim) suggests a meaning of “twisted” (see Prov 8:8) in the sense of tortuous. See Gen 30:8; Ps 18:26 [27].
[5:13] 52 tn The Niphal of מָהַר (mahar) means “to be hasty; to be irresponsible.” The meaning in the line may be understood in this sense: The counsel of the wily is hastened, that is, precipitated before it is ripe, i.e., frustrated (A. B. Davidson, Job, 39).
[5:14] 53 sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.
[5:14] 54 tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.
[5:14] 55 sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.
[5:15] 57 tn The verb, the Hiphil preterite of יָשַׁע (yasha’, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.
[5:15] 58 tn The juxtaposition of “from the sword from their mouth” poses translation difficulties. Some
[5:15] 59 tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory.
[5:16] 61 tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).
[5:16] 62 tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.
[5:17] 65 tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.
[5:17] 66 tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.
[5:17] 67 tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.
[5:17] 68 tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.
[5:17] 69 sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”
[5:18] 69 sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.
[5:18] 70 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”
[5:18] 71 tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.
[5:19] 73 tn The verb is the Hiphil imperfect of נָצַל (natsal, “deliver”). These verbs might have been treated as habitual imperfects if it were not for the use of the numerical images – “six calamities…in seven.” So the nuance is specific future instead.
[5:19] 74 tn The use of a numerical ladder as we have here – “six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56).
[5:20] 77 sn Targum Job here sees an allusion to the famine of Egypt and the war with Amalek.
[5:20] 78 tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death.
[5:21] 81 tn The Hebrew verb essentially means “you will be hidden.” In the Niphal the verb means “to be hidden, to be in a hiding place,” and protected (Ps 31:20).
[5:21] 82 tn Heb “from the lash [i.e., whip] of the tongue.” Sir 26:9 and 51:2 show usages of these kinds of expressions: “the lash of the tongue” or “the blow of the tongue.” The expression indicates that a malicious gossip is more painful than a blow.
[5:21] 83 tn The word here is שׁוֹד (shod); it means “destruction,” but some commentators conjecture alternate readings: שׁוֹאָה (sho’ah, “desolation”); or שֵׁד (shed, “demon”). One argument for maintaining שׁוֹד (shod) is that it fits the assonance within the verse שׁוֹד…לָשׁוֹן…שׁוֹט (shot…lashon…shod).
[5:22] 85 tc The repetition of “destruction” and “famine” here has prompted some scholars to delete the whole verse. Others try to emend the text. The LXX renders them as “the unrighteous and the lawless.” But there is no difficulty in having the repetition of the words as found in the MT.
[5:22] 86 tn The negated jussive is used here to express the conviction that something cannot or should not happen (GKC 322 §109.e).
[5:23] 89 tn Heb “your covenant is with the stones of the field.” The line has been variously interpreted and translated. It is omitted in the LXX. It seems to mean there is a deep sympathy between man and nature. Some think it means that the boundaries will not be violated by enemies; Rashi thought it represented some species of beings, like genii of the field, and so read אֲדֹנֵי (’adone, “lords”) for אַבְנֵי (’avne, “stones”). Ball takes the word as בְּנֵי (bÿne, “sons”), as in “sons of the field,” to get the idea that the reference is to the beasts. E. Dhorme (Job, 71) rejects these ideas as too contrived; he says to have a pact with the stones of the field simply means the stones will not come and spoil the ground, making it less fertile.
[5:23] 90 tn Heb “the beasts of the field.”
[5:23] 91 tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g).
[5:24] 93 sn Verses 19-23 described the immunity from evil and trouble that Job would enjoy – if he were restored to peace with God. Now, v. 24 describes the safety and peace of the homestead and his possessions if he were right with God.
[5:24] 94 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.
[5:24] 96 tn The word שָׁלוֹם (shalom) means “peace; safety; security; wholeness.” The same use appears in 1 Sam 25:6; 2 Sam 20:9.
[5:24] 97 tn The verb is פָּקַד (paqad, “to visit”). The idea here is “to gather together; to look over; to investigate,” or possibly even “to number” as it is used in the book of Numbers. The verb is the perfect with the vav consecutive; it may be subordinated to the imperfect verb that follows to form a temporal clause.
[5:24] 98 tn The verb is usually rendered “to sin”; but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.
[5:25] 98 tn The word means “your shoots” and is parallel to “your seed” in the first colon. It refers here (as in Isa 34:1 and 42:5) to the produce of the earth. Some commentators suggest that Eliphaz seems to have forgotten or was insensitive to Job’s loss of his children; H. H. Rowley (Job [NCBC], 57) says his conventional theology is untouched by human feeling.
[5:26] 101 tn The word translated “in a full age” has been given an array of meanings: “health; integrity”; “like a new blade of corn”; “in your strength [or vigor].” The numerical value of the letters in the word בְכֶלָח (bÿkhelakh, “in old age”) was 2, 20, 30, and 8, or 60. This led some of the commentators to say that at 60 one would enter the ripe old age (E. Dhorme, Job, 73).
[5:27] 105 tn To make a better parallelism, some commentators have replaced the imperative with another finite verb, “we have found it.”
[5:27] 106 tn The preposition with the suffix (referred to as the ethical dative) strengthens the imperative. An emphatic personal pronoun also precedes the imperative. The resulting force would be something like “and you had better apply it for your own good!”
[5:27] 107 sn With this the speech by Eliphaz comes to a close. His two mistakes with it are: (1) that the tone was too cold and (2) the argument did not fit Job’s case (see further, A. B. Davidson, Job, 42).
[6:1] 109 tn Heb “answered and said.”
[6:2] 113 tn The conjunction לוּ (lu, “if, if only”) introduces the wish – an unrealizable wish – with the Niphal imperfect.
[6:2] 114 tn Job pairs כַּעְסִי (ka’si, “my grief”) and הַיָּתִי (hayyati, “my misfortune”). The first word, used in Job 4:2, refers to Job’s whole demeanor that he shows his friends – the impatient and vexed expression of his grief. The second word expresses his misfortune, the cause of his grief. Job wants these placed together in the balances so that his friends could see the misfortune is greater than the grief. The word for “misfortune” is a Kethib-Qere reading. The two words have essentially the same meaning; they derive from the verb הָוַה (havah, “to fall”) and so mean a misfortune.
[6:2] 115 tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 §113.w). The infinitive absolute intensifies the wish as well as the idea of weighing.
[6:2] 116 tn The third person plural verb is used here; it expresses an indefinite subject and is treated as a passive (see GKC 460 §144.g).
[6:2] 117 tn The adverb normally means “together,” but it can also mean “similarly, too.” In this verse it may not mean that the two things are to be weighed together, but that the whole calamity should be put on the scales (see A. B. Davidson, Job, 43).
[6:3] 117 tn E. Dhorme (Job, 76) notes that כִּי־עַתָּה (ki ’attah) has no more force than “but”; and that the construction is the same as in 17:4; 20:19-21; 23:14-15. The initial clause is causative, and the second half of the verse gives the consequence (“because”…“that is why”). Others take 3a as the apodosis of v. 2, and translate it “for now it would be heavier…” (see A. B. Davidson, Job, 43).
[6:3] 118 sn The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.
[6:3] 119 tn The verb לָעוּ (la’u) is traced by E. Dhorme (Job, 76) to a root לָעָה (la’ah), cognate to an Arabic root meaning “to chatter.” He shows how modern Hebrew has a meaning for the word “to stammer out.” But that does not really fit Job’s outbursts. The idea in the context is rather that of speaking wildly, rashly, or charged with grief. This would trace the word to a hollow or geminate word and link it to Arabic “talk wildly” (see D. J. A. Clines, Job [WBC], 158). In the older works the verb was taken from a geminate root meaning “to suck” or “to swallow” (cf. KJV), but that yields a very difficult sense to the line.
[6:4] 121 sn Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world).
[6:4] 122 sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.
[6:4] 123 tn Most commentators take “my spirit” as the subject of the participle “drinks” (except the NEB, which follows the older versions to say that the poison “drinks up [or “soaks in”] the spirit.”) The image of the poisoned arrow represents the calamity or misfortune from God, which is taken in by Job’s spirit and enervates him.
[6:4] 124 tn The LXX translators knew that a liquid should be used with the verb “drink”; but they took the line to be “whose violence drinks up my blood.” For the rest of the verse they came up with, “whenever I am going to speak they pierce me.”
[6:4] 125 tn The word translated “sudden terrors” is found only here and in Ps 88:16 [17]. G. R. Driver notes that the idea of suddenness is present in the root, and so renders this word as “sudden assaults” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 73).
[6:4] 126 tn The verb עָרַךְ (’arakh) means “to set in battle array.” The suffix on the verb is dative (see GKC 369 §117.x). Many suggestions have been made for changing this word. These seem unnecessary since the MT pointing yields a good meaning: but for the references to these suggestions, see D. J. A. Clines, Job (WBC), 158. H. H. Rowley (Job [NCBC], 59), nonetheless, follows the suggestion of Driver that connects it to a root meaning “wear me down.” This change of meaning requires no change in the Hebrew text. The image is of a beleaguering army; the host is made up of all the terrors from God. The reference is to the terrifying and perplexing thoughts that assail Job (A. B. Davidson, Job, 44).
[6:5] 125 tn There have been suggestions to identify this animal as something other than a wild donkey, but the traditional interpretation has been confirmed (see P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207).
[6:5] 126 tn The verb נָהַק (nahaq, “bray”) occurs in Arabic and Aramaic and only in Job 30:7 in Hebrew, where it refers to unfortunate people in the wilderness who utter cries like the hungry wild donkey.
[6:5] 127 sn In this brief section Job indicates that it would be wiser to seek the reason for the crying than to complain of the cry. The wild donkey will bray when it finds no food (see Jer 14:6).
[6:5] 128 tn The construction forms a double question (אִם...הֲ, ha…’im) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 §150.h).
[6:5] 129 tc The LXX captures the meaning of the verse, but renders it in a more expansive way.
[6:6] 129 tn Heb “a tasteless thing”; the word “food” is supplied from the context.
[6:6] 130 tn Some commentators are not satisfied with the translation “white of an egg”; they prefer something connected to “slime of purslane” (H. H. Rowley, Job [NCBC], 59; cf. NRSV “juice of mallows”). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning “white of the egg” comes from the rabbinic interpretation of “slime of the yolk.” Others carry the idea further and interpret it to mean “saliva of dreams” or after the LXX “in dream words.” H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.
[6:7] 133 tn The traditional rendering of נַפְשִׁי (nafshi) is “my soul.” But since נֶפֶשׁ (nefesh) means the whole person, body and soul, it is best to translate it with its suffix simply as an emphatic pronoun.
[6:7] 134 tn For the explanation of the perfect verb with its completed action in the past and its remaining effects, see GKC 311 §106.g.
[6:7] 135 tn The phrase “such things” is not in the Hebrew text but has been supplied.
[6:7] 136 tn The second colon of the verse is difficult. The word דְּוֵי (dÿve) means “sickness of” and yields a meaning “like the sickness of my food.” This could take the derived sense of דָּוָה (davah) and mean “impure” or “corrupt” food. The LXX has “for I loathe my food as the smell of a lion” and so some commentators emend “they” (which has no clear antecedent) to mean “I loathe it [like the sickness of my food].” Others have more freely emended the text to “my palate loathes my food” (McNeile) or “my bowels resound with suffering” (I. Eitan, “An unknown meaning of RAHAMIÝM,” JBL 53 [1934]: 271). Pope has “they are putrid as my flesh [= my meat].” D. J. A. Clines (Job [WBC], 159) prefers the suggestion in BHS, “it [my soul] loathes them as my food.” E. Dhorme (Job, 80) repoints the second word of the colon to get כְּבֹדִי (kÿvodi, “my glory”): “my heart [glory] loathes/is sickened by my bread.”
[6:8] 137 tn The Hebrew expresses the desire (desiderative clause) with “who will give?” (see GKC 477 §151.d).
[6:8] 138 tn The verb בּוֹא (bo’, “go”) has the sense of “to be realized; to come to pass; to be fulfilled.” The optative “Who will give [that] my request be realized?” is “O that my request would be realized.”
[6:8] 139 tn The text has תִקְוָתִי (tiqvati, “hope”). There is no reason to change the text to “my desire” (as Driver and others do) if the word is interpreted metonymically – it means “what I hope for.” What Job hopes for and asks for is death.
[6:9] 141 tn The verb יָאַל (ya’al) in the Hiphil means “to be willing, to consent, to decide.” It is here the jussive followed by the dependent verb with a (ו) vav: “that God would be willing and would crush me” means “to crush me.” Gesenius, however, says that the conjunction introduces coordination rather than subordination; he says the principal idea is introduced in the second verb, the first verb containing the definition of the manner of the action (see GKC 386 §120.d).
[6:9] 142 tn The verb is used for loosening shoe straps in Isa 58:6, and of setting prisoners free in Pss 105:20 and 146:7. Job thinks that God’s hand has been restrained for some reason, and so desires that God be free to destroy him.
[6:9] 143 tn The final verb is an imperfect (or jussive) following the jussive (of נָתַר, natar); it thus expresses the result (“and then” or “so that”) or the purpose (“in order that”). Job longs for death, but it must come from God.
[6:9] 144 tn Heb “and cut me off.” The LXX reads this verse as “Let the Lord begin and wound me, but let him not utterly destroy me.” E. Dhorme (Job, 81) says the LXX is a paraphrase based on a pun with “free hand.” Targum Job has, “God has begun to make me poor; may he free his hand and make me rich,” apparently basing the reading on a metaphorical interpretation.
[6:10] 145 tn Heb “and it will/may be yet my comfort.” The comfort or consolation that he seeks, that he wishes for, is death. The next colon in the verse simply intensifies this thought, for he affirms if that should happen he would rejoice, in spite of what death involves. The LXX, apparently confusing letters (reading עִיר [’ir, “city”] instead of עוֹד [’od, “yet”], which then led to the mistake in the next colon, חֵילָה [khelah, “its wall”] for חִילָה [khilah, “suffering”]), has “Let the grave be my city, upon the walls of which I have leaped.”
[6:10] 146 tn In the apodosis of conditional clauses (which must be supplied from the context preceding), the cohortative expresses the consequence (see GKC 320 §108.d).
[6:10] 147 tn The Piel verb סִלֵּד (silled) is a hapax legomenon. BDB 698 s.v. סָלַד gives the meaning “to spring [i.e., jump] for joy,” which would certainly fit the passage. Others have emended the text, but unnecessarily. The LXX “I jumped” and Targum Job’s “exult” support the sense in the dictionaries, although the jumping is for joy and not over a wall (as the LXX has). D. J. A. Clines (Job [WBC], 159) follows Driver in thinking this is untenable, choosing a meaning “recoiled in pain” for the line.
[6:10] 148 tn The word חִילָה (khilah) also occurs only here, but is connected to the verb חִיל / חוּל (khil / khul, “to writhe in pain”). E. Dhorme says that by extension the meaning denotes the cause of this trembling or writhing – terrifying pain. The final clause, לֹא יַחְמוֹל (lo’ yakhmol, “it has no pity”), serves as a kind of epithet, modifying “pain” in general. If that pain has no pity or compassion, it is a ruthless pain (E. Dhorme, Job, 82).
[6:10] 149 tn The כִּי (ki, “for”) functions here to explain “my comfort” in the first colon; the second colon simply strengthens the first.
[6:10] 150 sn The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these – he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan.
[6:10] 151 tn Several commentators delete the colon as having no meaning in the verse, and because (in their view) it is probably the addition of an interpolator who wants to make Job sound more pious. But Job is at least consoling himself that he is innocent, and at the most anticipating a worth-while afterlife (see H. H. Rowley, Job [NCBC], 60).
[6:11] 149 sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about.
[6:11] 150 tn The word translated “my end” is קִצִּי (qitsi). It refers to the termination of his life. In Ps 39:5 it is parallel to “the measure of my days.” In a sense, Job is asking what future he has. To him, the “end” of his affliction can only be death.
[6:12] 153 sn The questions imply negative answers. Job is saying that it would take great strength to hold up under these afflictions, but he is only flesh and bone. The sufferings have almost completely overwhelmed him. To endure all of this to the end he would need a strength he does not have.
[6:13] 157 tn For the use of the particle אִם (’im) in this kind of interrogative clause, see GKC 475 §150.g, note.
[6:13] 158 tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them.
[6:14] 161 tn In this context חֶסֶד (khesed) could be taken as “loyalty” (“loyalty should be shown by his friend”).
[6:14] 162 tn The Hebrew of this verse is extremely difficult, and while there are many suggestions, none of them has gained a consensus. The first colon simply has “to the despairing // from his friend // kindness.” Several commentators prefer to change the first word לַמָּס (lammas, “to the one in despair”) to some sort of verb; several adopt the reading “the one who withholds/he withholds mercy from his friend forsakes….” The point of the first half of the verse seems to be that one should expect kindness (or loyalty) from a friend in times of suffering.
[6:14] 163 tn The relationship of the second colon to the first is difficult. The line just reads literally “and the fear of the Almighty he forsakes.” The ו (vav) could be interpreted in several different ways: “else he will forsake…,” “although he forsakes…,” “even the one who forsakes…,” or “even if he forsakes…” – the reading adopted here. If the first colon receives the reading “His friend has scorned compassion,” then this clause would be simply coordinated with “and forsakes the fear of the Almighty.” The sense of the verse seems to say that kindness/loyalty should be shown to the despairing, even to the one who is forsaking the fear of the
[6:15] 165 sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.
[6:15] 166 tn The verb בָּגְדוּ (bagÿdu, “dealt treacherously) has been translated “dealt deceitfully,” but it is a very strong word. It means “to act treacherously [or deceitfully].” The deception is the treachery, because the deception is not innocent – it is in the place of a great need. The imagery will compare it to the brook that may or may not have water. If one finds no water when one expected it and needed it, there is deception and treachery. The LXX softens it considerably: “have not regarded me.”
[6:15] 167 tn The Hebrew term used here is נָחַל (nakhal); this word differs from words for rivers or streams in that it describes a brook with an intermittent flow of water. A brook where the waters are not flowing is called a deceitful brook (Jer 15:18; Mic 1:14); one where the waters flow is called faithful (Isa 33:16).
[6:15] 168 tn Heb “and as a stream bed of brooks/torrents.” The word אָפִיק (’afiq) is the river bed or stream bed where the water flows. What is more disconcerting than finding a well-known torrent whose bed is dry when one expects it to be gushing with water (E. Dhorme, Job, 86)?
[6:15] 169 tn The verb is rather simple – יַעֲבֹרוּ (ya’avoru). But some translate it “pass away” or “flow away,” and others “overflow.” In the rainy season they are deep and flowing, or “overflow” their banks. This is a natural sense to the verb, and since the next verse focuses on this, some follow this interpretation (H. H. Rowley, Job [NCBC], 15). But this idea does not parallel the first part of v. 15. So it makes better sense to render it “flow away” and see the reference to the summer dry spells when one wants the water but is disappointed.
[6:16] 169 tn The article on the participle joins this statement to the preceding noun; it can have the sense of “they” or “which.” The parallel sense then can be continued with a finite verb (see GKC 404 §126.b).
[6:16] 170 tn The participle הַקֹּדְרים (haqqodÿrim), often rendered “which are black,” would better be translated “dark,” for it refers to the turbid waters filled with melting ice or melting snow, or to the frozen surface of the water, but not waters that are muddied. The versions failed to note that this referred to the waters introduced in v. 15.
[6:16] 171 tn The verb יִתְעַלֶּם (yit’allem) has been translated “is hid” or “hides itself.” But this does not work easily in the sentence with the preposition “upon them.” Torczyner suggested “pile up” from an Aramaic root עֲלַם (’alam), and E. Dhorme (Job, 87) defends it without changing the text, contending that the form we have was chosen for alliterative value with the prepositional phrase before it.
[6:16] 172 tn The LXX paraphrases the whole verse: “They who used to reverence me now come against me like snow or congealed ice.”
[6:17] 173 tn The verb יְזֹרְבוּ (yÿzorÿvu, “burnt, scorched”) occurs only here. A good number of interpretations take the root as a by-form of צָרַב (tsarav) which means in the Niphal “to be burnt” (Ezek 21:3). The expression then would mean “in the time they are burnt,” a reference to the scorching heat of the summer (“when the great heat comes”) and the rivers dry up. Qimchi connected it to the Arabic “canal,” and this has led to the suggestion by E. Dhorme (Job, 88) that the root זָרַב (zarav) would mean “to flow.” In the Piel it would be “to cause to flow,” and in the passive “to be made to flow,” or “melt.” This is attractive, but it does require the understanding (or supplying) of “ice/snow” as the subject. G. R. Driver took the same meaning but translated it “when they (the streams) pour down in torrents, they (straightway) die down” (ZAW 65 [1953]: 216-17). Both interpretations capture the sense of the brooks drying up.
[6:17] 174 tn The verb נִדְעֲכוּ (nid’akhu) literally means “they are extinguished” or “they vanish” (cf. 18:5-6; 21:17). The LXX, perhaps confusing the word with the verb יָדַע (yada’, “to know”) has “and it is not known what it was.”
[6:18] 177 tn This is the usual rendering of the Hebrew אָרְחוֹת (’orkhot, “way, path”). It would mean that the course of the wadi would wind down and be lost in the sand. Many commentators either repoint the text to אֹרְחוֹת (’orÿkhot) when in construct (as in Isa 21:13), or simply redefine the existing word to mean “caravans” as in the next verse, and translate something like “caravans deviate from their route.” D. J. A. Clines (Job [WBC], 160-61) allows that “caravans” will be introduced in the next verse, but urges retention of the usual sense here. The two verses together will yield the same idea in either case – the river dries up and caravans looking for the water deviate from their course looking for it.
[6:18] 178 tn The verb literally means “to go up,” but here no real ascent is intended for the wasteland. It means that they go inland looking for the water. The streams wind out into the desert and dry up in the sand and the heat. A. B. Davidson (Job, 47) notes the difficulty with the interpretation of this verse as a reference to caravans is that Ibn Ezra says that it is not usual for caravans to leave their path and wander inland in search of water.
[6:18] 179 tn The word תֹּהוּ (tohu) was used in Genesis for “waste,” meaning without shape or structure. Here the term refers to the trackless, unending wilderness (cf. 12:24).
[6:18] 180 sn If the term “paths” (referring to the brook) is the subject, then this verb would mean it dies in the desert; if caravaneers are intended, then when they find no water they perish. The point in the argument would be the same in either case. Job is saying that his friends are like this water, and he like the caravaneer was looking for refreshment, but found only that the brook had dried up.
[6:19] 181 sn Tema is the area of the oasis SE of the head of the Gulf of Aqaba; Sheba is in South Arabia. In Job 1:15 the Sabeans were raiders; here they are traveling merchants.
[6:19] 182 tn The verb נָבַט (navat) means “to gaze intently”; the looking is more intentional, more of a close scrutiny. It forms a fine parallel to the idea of “hope” in the second part. The NIV translates the second verb קִוּוּ (qivvu) as “look in hope.” In the previous verbs the imperfect form was used, expressing what generally happens (so the English present tense was used). Here the verb usage changes to the perfect form. It seems that Job is narrating a typical incident now – they looked, but were disappointed.
[6:19] 183 tn The words “for these streams” are supplied from context to complete the thought and make the connection with the preceding context.
[6:19] 184 tn In Ps 68:24 this word has the meaning of “processions”; here that procession is of traveling merchants forming convoys or caravans.
[6:20] 185 tn The verb בּוֹשׁ (bosh) basically means “to be ashamed”; however, it has a wider range of meaning such as “disappointed” or “distressed.” The feeling of shame or distress is because of their confidence that they knew what they were doing. The verb is strengthened here with the parallel חָפַר (khafar, “to be confounded, disappointed”).
[6:20] 186 tn The perfect verb has the nuance of past perfect here, for their confidence preceded their disappointment. Note the contrast, using these verbs, in Ps 22:6: “they trusted in you and they were not put to shame [i.e., disappointed].”
[6:20] 187 tn The LXX misread the prepositional phrase as the noun “their cities”; it gives the line as “They too that trust in cities and riches shall come to shame.”
[6:21] 189 tn There is a textual problem in this line, an issue of Kethib-Qere. Some read the form with the Qere as the preposition with a suffix referring to “the river,” with the idea “you are like it.” Others would read the form with the Kethib as the negative “not,” meaning “for now you are nothing.” The LXX and the Syriac read the word as “to me.” RSV follows this and changes כִּי (ki, “for”) to כֵּן (ken, “thus”). However, such an emendation is unnecessary since כִּי (ki) itself can be legitimately employed as an emphatic particle. In that case, the translation would be, “Indeed, now you are” in the sense of “At this time you certainly are behaving like those streams.” The simplest reading is “for now you have become [like] it.” The meaning seems clear enough in the context that the friends, like the river, proved to be of no use. But D. J. A. Clines (Job [WBC], 161) points out that the difficulty with this is that all references so far to the rivers have been in the plural.
[6:21] 190 tn The perfect of הָיָה (hayah) could be translated as either “are” or “have been” rather than “have become” (cf. Joüon 2:373 §113.p with regard to stative verbs). “Like it” refers to the intermittent stream which promises water but does not deliver. The LXX has a paraphrase: “But you also have come to me without pity.”
[6:21] 191 tn The word חֲתַת (khatat) is a hapax legomenon. The word חַת (khat) means “terror” in 41:25. The construct form חִתַּת (khittat) is found in Gen 35:5; and חִתִּית (khittit) is found in Ezek 26:17, 32:23). The Akkadian cognate means “terror.” It probably means that in Job’s suffering they recognized some dreaded thing from God and were afraid to speak any sympathy toward him.
[6:22] 193 tn The Hebrew הֲכִי (hakhi) literally says “Is it because….”
[6:22] 194 sn For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).
[6:22] 195 tn The word כֹּחַ (koakh) basically means “strength, force”; but like the synonym חַיִל (khayil), it can also mean “wealth, fortune.” E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90).
[6:22] 196 tn Or “bribes.” The verb שִׁחֲדוּ (shikhadu) means “give a שֹׁחַד (shokhad, “bribe”).” The significance is simply “make a gift” (especially in the sense of corrupting an official [Ezek 16:33]). For the spelling of the form in view of the guttural, see GKC 169 §64.a.
[6:23] 197 tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift – if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement – “to deliver from enemies….”
[6:23] 198 tn Heb “hand,” as in the second half of the verse.
[6:23] 199 tn The עָרִיצִים (’aritsim) are tyrants, the people who inspire fear (Job 15:20; 27:13); the root verb עָרַץ (’arats) means “to terrify” (Job 13:25).
[6:23] 200 tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made.
[6:24] 201 tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).
[6:24] 202 tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”
[6:24] 203 tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”
[6:24] 204 tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”
[6:25] 205 tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).
[6:25] 206 tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).
[6:25] 207 tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”
[6:25] 208 tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.
[6:26] 209 tn This, in the context, is probably the meaning, although the Hebrew simply has the line after the first half of the verse read: “and as/to wind the words of a despairing man.” The line could be translated “and the words of a despairing man, [which are] as wind.” But this translation follows the same approach as RSV, NIV, and NAB, which take the idiom of the verb (“think, imagine”) with the preposition on “wind” to mean “reckon as wind” – “and treat the words of a despairing man as wind.”
[6:27] 213 tn The word “lots” is not in the text; the verb is simply תַּפִּילוּ (tappilu, “you cast”). But the word “lots” is also omitted in 1 Sam 14:42. Some commentators follow the LXX and repoint the word and divide the object of the preposition to read “and fall upon the blameless one.” Fohrer deletes the verse. Peake transfers it to come after v. 23. Even though it does not follow quite as well here, it nonetheless makes sense as a strong invective against their lack of sympathy, and the lack of connection could be the result of emotional speech. He is saying they are the kind of people who would cast lots over the child of a debtor, who, after the death of the father, would be sold to slavery.
[6:27] 214 tn The verb תִכְרוּ (tikhru) is from כָּרָה (karah), which is found in 40:30 with עַל (’al), to mean “to speculate” on an object. The form is usually taken to mean “to barter for,” which would be an expression showing great callousness to a friend (NIV). NEB has “hurl yourselves,” perhaps following the LXX “rush against.” but G. R. Driver thinks that meaning is very precarious. As for the translation, “to speculate about [or “over”] a friend” could be understood to mean “engage in speculation concerning,” so the translation “auction off” has been used instead.
[6:28] 217 tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).
[6:28] 218 tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.
[6:28] 219 tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.
[6:29] 221 tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.”
[6:29] 222 tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy.
[6:29] 223 tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62.
[6:29] 224 tn The text has simply “yet my right is in it.” A. B. Davidson (Job, 49, 50) thinks this means that in his plea against God, Job has right on his side. It may mean this; it simply says “my righteousness is yet in it.” If the “in it” does not refer to Job’s cause, then it would simply mean “is present.” It would have very little difference either way.
[6:30] 225 tn The word עַוְלָה (’avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.
[6:30] 226 tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks.
[6:30] 227 tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?”
