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Discovery Box| (0.15) | (Job 18:1) | 1 sn Bildad attacks Job with less subtlety than Eliphaz. He describes the miserable existence of the wicked, indicating that it is the proof of sin. His speech falls into two main parts: why is Job so contemptuous toward his friends (Job 18:2-4), and the fate of the wicked (18:5-21). On this chapter see N. M. Sarna, “The Mythological Background of Job 18,” JBL 82 (1963): 315-18; and W. A. Irwin, “Job’s Redeemer,” JBL 81 (1962): 217-29. |
| (0.15) | (Job 17:3) | 1 tc The MT has two imperatives: “Set (down), pledge me, with you.” Most commentators think that the second imperative, עָרְבֵנִי (ʿareveni, “pledge security for), should be repointed as a noun, עֵרְבֹנִי (ʿerevoni, “my pledge of security”) and take it to say, “Set my pledge beside you.” A. B. Davidson (Job, 126) suggests that the first verb means “give a pledge,” and so the two similar verbs would be emphatic: “Give a pledge, be my surety.” However, the verb שִׂים (sim, “set”) does not work with other verbs in this manner in any other contexts. |
| (0.15) | (Job 16:20) | 2 tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28. |
| (0.15) | (Job 16:4) | 3 tn This verb אַחְבִּירָה (ʾakhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4, ” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches). |
| (0.15) | (Job 15:23) | 2 tn This line is fraught with difficulties (perceived or real), which prompt numerous suggestions. The reading of the MT is “he knows that a day of darkness is fixed in his hand,” i.e., is certain. Many commentators move “day of darkness” to the next verse, following the LXX. Then, suggestions have been offered for נָכוֹן (nakhon, “ready”), such as נֵכֶר (nekher, “disaster”); and for בְּיָדוֹ (beyado, “in his hand”) a number of ideas—לְאֵיד (leʾed, “calamity”) or פִּידוֹ (pido, “his disaster”). Wright takes this last view and renders it “he knows that misfortune is imminent,” leaving the “day of darkness” to the next verse. |
| (0.15) | (Job 15:22) | 3 tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217). |
| (0.15) | (Job 14:13) | 1 sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God, but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again. |
| (0.15) | (Job 14:6) | 1 tn The verb חָדַל (khadal) means “to desist; to cease.” The verb would mean here “and let him desist,” which some take to mean “and let him rest.” But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated “and desist.” The expression “from him” must be added. Another suggestion that is far-fetched is that of P. J. Calderone (“CHDL-II in poetic texts,” CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of “be fat.” |
| (0.15) | (Job 12:25) | 2 tn The verb is the same that was in v. 24, “He makes them [the leaders still] wander” (the Hiphil of תָּעָה, taʿah). But in this passage some commentators emend the text to a Niphal of the verb and put it in the plural, to get the reading “they reel to and fro.” But even if the verse closes the chapter and there is no further need for a word of divine causation, the Hiphil sense works well here—causing people to wander like a drunken man would be the same as making them stagger. |
| (0.15) | (Job 12:2) | 1 tn The expression “you are the people” is a way of saying that the friends hold the popular opinion—they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for “people.” Some have suggested “you are complete” (based on Arabic), “you are the strong one” (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: “you are the people with whom wisdom will die” (“Note on Job 12:2, ” VT 25 [1975]: 670-71). |
| (0.15) | (Job 11:18) | 1 tn The Hebrew verb means “to dig,” but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vekhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257). |
| (0.15) | (Job 11:13) | 2 tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense—if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views. |
| (0.15) | (Job 10:9) | 1 tn The preposition “like” creates a small tension here. So some ignore the preposition and read “clay” as an adverbial accusative of the material (GKC 371 §117.hh but cf. 379 §119.i with reference to beth essentiae: “as it were, by clay”). The NIV gets around the problem with a different meaning for the verb: “you molded me like clay.” Some suggest the meaning was “as [with] clay” (in the same manner that we have “as [in] the day of Midian” [Isa 9:4]). |
| (0.15) | (Job 9:30) | 1 tn The Syriac and Targum Job read with the Qere “with water of [בְמֵי, veme] snow.” The Kethib simply has “in [בְמוֹ, vemo] snow.” In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean, but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for שֶׁלֶג (sheleg)—“soap” (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written. |
| (0.15) | (Job 9:13) | 2 sn “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation. |
| (0.15) | (Job 8:22) | 1 sn These verses show several points of similarity with the style of the book of Psalms. “Those who hate you” and the “evil-doers” are fairly common words to describe the ungodly in the Psalms. “Those who hate you” are enemies of the righteous man because of the parallelism in the verse. By this line Bildad is showing Job that he and his friends are not among those who are his enemies, and that Job himself is really among the righteous. It is an appealing way to end the discourse. See further G. W. Anderson, “Enemies and Evil-doers in the Book of Psalms,” BJRL 48 (1965/66): 18-29. |
| (0.15) | (Job 9:1) | 1 sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God’s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God’s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, “On Job 9 and 10,” JBL 53 (1934): 321-49. |
| (0.15) | (Job 7:15) | 7 tn The word מֵעַצְמוֹתָי (meʿatsmotay) means “more than my bones” (= life or being). The line is poetic; “bones” is often used in scripture metonymically for the whole living person, so there is no need here for conjectural emendation. Nevertheless, there have been several suggestions made. The simplest and most appealing for those who desire a change is the repointing to מֵעַצְּבוֹתָי (meʿatsevotay, “my sufferings,” adopted by NAB, JB, Moffatt, Driver-Gray, E. Dhorme, H. H. Rowley, and others). Driver obtains this idea by positing a new word based on Arabic without changing the letters; it means “great”—but he has to supply the word “sufferings.” |
| (0.15) | (Job 8:3) | 3 tn Some commentators think that the second verb should be changed in order to avoid the repetition of the same word and to reflect the different words in the versions. The suggestion is to read יְעַוֵּה (yeʿavveh) instead; this would mean “to cause someone to deviate,” for the root means “to bend.” The change is completely unwarranted; the LXX probably chose different words for stylistic reasons (see D. J. A. Clines, Job [WBC], 198). The repetition in the Hebrew text is a common type; it strengthens the enormity of the charge Job seems to be making. |
| (0.15) | (Job 7:12) | 1 tn The word תַּנִּין (tannin) could be translated “whale” as well as the more mythological “dragon” or “monster of the deep” (see E. Dhorme, Job, 105). To the Hebrews this was part of God’s creation in Gen 1; in the pagan world it was a force to be reckoned with, and so the reference would be polemical. The sea is a symbol of the tumultuous elements of creation; in the sea were creatures that symbolized the powerful forces of chaos—Leviathan, Tannin, and Rahab. They required special attention. |
