Discovery BoxJob 29:7-14 
Context29:7 When I went out to the city gate
and secured my seat in the public square, 1
29:8 the young men would see me and step aside, 2
and the old men would get up and remain standing;
29:9 the chief men refrained from talking
and covered their mouths with their hands;
29:10 the voices of the nobles fell silent, 3
and their tongues stuck to the roof of their mouths.
29:11 “As soon as the ear heard these things, 4 it blessed me, 5
and when the eye saw them, it bore witness to me,
29:12 for I rescued the poor who cried out for help,
and the orphan who 6 had no one to assist him;
29:13 the blessing of the dying man descended on me, 7
and I made the widow’s heart rejoice; 8
29:14 I put on righteousness and it clothed me, 9
my just dealing 10 was like a robe and a turban;
Job 29:20-21
Context29:20 My glory 11 will always be fresh 12 in me,
and my bow ever new in my hand.’
29:21 “People 13 listened to me and waited silently; 14
they kept silent for my advice.
1 sn In the public square. The area referred to here should not be thought of in terms of modern western dimensions. The wide space, plaza, or public square mentioned here is the open area in the gate complex where legal and business matters were conducted. The area could be as small as a few hundred square feet.
2 tn The verb means “to hide; to withdraw.” The young men out of respect would withdraw or yield the place of leadership to Job (thus the translation “step aside”). The old men would rise and remain standing until Job took his seat – a sign of respect.
3 tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habi’a, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say.
4 tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity.
5 tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause.
6 tn The negative introduces a clause that serves as a negative attribute; literally the following clause says, “and had no helper” (see GKC 482 §152.u).
7 tn The verb is simply בּוֹא (bo’, “to come; to enter”). With the preposition עַל (’al, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320).
8 tn The verb אַרְנִן (’arnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest.
9 tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous.
10 tn The word מִשְׁפָּטִי (mishpati) is simply “my justice” or “my judgment.” It refers to the decisions he made in settling issues, how he dealt with other people justly.
11 tn The word is “my glory,” meaning his high respect and his honor. Hoffmann proposed to read כִּידוֹן (kidon) instead, meaning “javelin” (as in 1 Sam 17:6), to match the parallelism (RQ 3 [1961/62]: 388). But the parallelism does not need to be so tight.
12 tn Heb “new.”
13 tn “People” is supplied; the verb is plural.
14 tc The last verb of the first half, “wait, hope,” and the first verb in the second colon, “be silent,” are usually reversed by the commentators (see G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 86). But if “wait” has the idea of being silent as they wait for him to speak, then the second line would say they were silent for the reason of his advice. The reading of the MT is not impossible.
