Discovery BoxJob 8:16-19 
Context8:16 He is a well-watered plant 1 in 2 the sun,
its shoots spread 3 over its garden. 4
8:17 It wraps its roots around a heap 5 of stones 6
and it looks 7 for a place among stones. 8
8:18 If he is uprooted 9 from his place,
then that place 10 will disown him, saying, 11
‘I have never seen you!’
1 tn The figure now changes to a plant that is flourishing and spreading and then suddenly cut off. The word רָטַב (ratav) means “to be moist; to be watered.” The word occurs in Arabic, Aramaic, and Akkadian, but only twice in the Bible: here as the adjective and in 24:8 as the verb.
2 tn The Hebrew is לִפְנֵי (lifne, “before”). Does this mean “in the presence of the sun,” i.e., under a sweltering sun, or “before” the sun rises? It seems more natural to take לִפְנֵי (lifne) as “in the presence of” or “under.”
3 tn Heb “its shoot goes out.”
4 tc Some have emended this phrase to obtain “over the roofs.” The LXX has “out of his corruption.” H. M. Orlinsky has shown that this reading arose from an internal LXX change, saprias having replaced prasias, “garden” (JQR 26 [1935/36]: 134-35).
5 tn Cheyne reads “spring” or “well” rather than “heap.” However, this does not fit the parallelism very well, and so he emends the second half as well. Nevertheless the Hebrew text needs no emending here.
6 tn The expression “of stones” is added for clarification of what the heap would be. It refers to the object around which the roots would grow. The parallelism with “house of stones” makes this reading highly probable.
7 tn The idea is that the plant grows, looking for a place to grow among the stones. Some trees grow so tightly around the rocks and stones that they are impossible to uproot. The rocky ground where it grows forms “a house of stones.” The LXX supports an emendation from יְחֱזֶה (yÿkhezeh, “it looks”) to יִחְיֶה (yikhyeh, “it lives”). Others have tried to emend the text in a variety of ways: “pushes” (Budde), “cleave” (Gordis), “was opposite” (Driver), or “run against” (NEB, probably based on G. R. Driver). If one were to make a change, the reading with the LXX would be the easiest to defend, but there is no substantial reason to do that. The meaning is about the same without such a change.
8 sn The idea seems to be that the stones around which the roots of the tree wrap themselves suggest strength and security for the tree, but uprooting comes to it nevertheless (v. 18). The point is that the wicked may appear to be living in security and flourishing, yet can be quickly destroyed (H. H. Rowley, Job [NCBC], 74).
9 tc Ball reads אֵל (’el, “God”) instead of אִם (’im, “if”): “God destroys it” – but there is no reason for this. The idea would be implied in the context. A. B. Davidson rightly points out that who destroys it is not important, but the fact that it is destroyed.
tn The Hebrew has “if one destroys it”; the indefinite subject allows for a passive interpretation. The verb means “swallow” in the Qal, but in the Piel it means “to engulf; to destroy; to ruin” (2:3; 10:8). It could here be rendered “removed from its place” (the place where it is rooted); since the picture is that of complete destruction, “uprooted” would be a good rendering.
10 tn Heb “it”; the referent (“his place” in the preceding line) has been specified in the translation for clarity.
sn The place where the plant once grew will deny ever knowing it. Such is the completeness of the uprooting that there is not a trace left.
11 tn Here “saying” is supplied in the translation.
12 tn This line is difficult. If the MT stands as it is, the expression must be ironic. It would be saying that the joy (all the security and prosperity) of its way (its life) is short-lived – that is the way its joy goes. Most commentators are not satisfied with this. Dhorme, for one, changes מְשׂוֹשׂ (mÿsos, “joy”) to מְסוֹס (mÿsos, “rotting”), and gets “behold him lie rotting on the path.” The sibilants can interchange this way. But Dhorme thinks the MT was written the way it was because the word was thought to be “joy,” when it should have been the other way. The word “way” then becomes an accusative of place. The suggestion is rather compelling and would certainly fit the context. The difficulty is that a root סוּס (sus, “to rot”) has to be proposed. E. Dhorme does this by drawing on Arabic sas, “to be eaten by moths or worms,” thus “worm-eaten; decaying; rotting.” Cf. NIV “its life withers away”; also NAB “there he lies rotting beside the road.”
13 tn Heb “dust.”
14 sn As with the tree, so with the godless man – his place will soon be taken by another.
