11:3 Will your idle talk 1 reduce people to silence, 2
and will no one rebuke 3 you when you mock? 4
11:6 and reveal to you the secrets of wisdom –
for true wisdom has two sides 5 –
so that you would know 6
that God has forgiven some of your sins. 7
22:3 Is it of any special benefit 8 to the Almighty
that you should be righteous,
or is it any gain to him
that you make your ways blameless? 9
35:6 If you sin, how does it affect God? 10
If your transgressions are many,
what does it do to him? 11
1 tn The word means “chatter, pratings, boastings” (see Isa 16:6; Jer 48:30).
2 tn The verb חָרַשׁ (kharash) in the Hiphil means “to silence” (41:4); here it functions in a causative sense, “reduce to silence.”
3 tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3).
4 tn The construction shows the participle to be in the circumstantial clause: “will you mock – and [with] no one rebuking.”
5 tn The text seems to be saying “that it [wisdom] is double in understanding.” The point is that it is different than Job conceived it – it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word כִפְלַיִם (khiflayim, “two sides”) with כִפְלָאִים (khifla’im, “like wonders,” or, more simply, “wonders” without the preposition). But it is still a little strange to talk about God’s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has “for sound wisdom is his. And know that double [punishment] shall God exact of you” (“Job 11:6,” VT 35 [1985]: 229-30).
6 tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i).
7 tn Heb “God causes to be forgotten for you part of your iniquity.” The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job’s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read יִשְׁאָלְךָ (yish’alkha, “he asks of you”) instead of יַשֶּׂה לְךָ (yasseh lÿka, “he causes to be forgotten for you”). This would mean that God demands an account of Job’s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).
8 tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.
9 tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.
10 tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.
11 tn See Job 7:20.