Notas al pie

1. Job 30:1 tn Heb “smaller than I for days.”
2. Job 30:1 tn Heb “who I disdained their fathers to set…,” meaning “whose fathers I disdained to set.” The relative clause modifies the young fellows who mock; it explains that Job did not think highly enough of them to put them with the dogs. The next verse will explain why.
3. Job 30:1 sn Job is mocked by young fellows who come from low extraction. They mocked their elders and their betters. The scorn is strong here—dogs were despised as scavengers.
4. Job 30:2 tn The reference is to the fathers of the scorners, who are here regarded as weak and worthless.
5. Job 30:2 tn The word כֶּלַח (kelakh) only occurs in Job 5:26, but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), כֹּל־חַיִל (kol khayil, “all vigor”), כֹּל־לֵחַ (kol leakh, “all freshness”), and the like. But there is no reason for such emendation.
6. Job 30:3 tn This word, גַּלְמוּד (galmud), describes something as lowly, desolate, bare, gaunt like a rock.
7. Job 30:3 tn The verb עָקַר (ʿaqar) appears only here (and possibly in Job 30:17). Several translations render this as “they gnaw the dry ground” (NASB, ESV, NRSV), but it is not typical to gnaw on dirt. Suggested emendations include adding יְרַק (y^eraq from yereq, “vegetation, greenery of”) or עִקָּרֵי (ʿiqqare from ʿiqqar, “roots of [the parched land]”), either of which could be a food to gnaw on. They propose to restore a word with letters so similar to the verb that it may have been omitted in copying due to haplography. But the verb in Aramaic can also mean “to roam” (KJV “fleeing into the wilderness;” NIV “they roamed”), making an emendation unnecessary (see J. Hartley, The Book of Job [NICOT], 396).
8. Job 30:3 tn The MT has “last night desolate and waste.” The word אֶמֶשׁ (ʾemesh, “last night” or “yesterday”) is strange here. Among the proposals for אֶמֶשׁ (ʾemesh), Duhm suggested יְמַשְּׁשׁוּ (y^emash^eshu, “they grope”), which would require darkness; Pope renders “by night,” instead of “yesterday,” which evades the difficulty; and Fohrer suggested with more reason אֶרֶץ (ʾerets, “a desolate and waste land”). R. Gordis (Job, 331) suggests יָמִישׁוּ / יָמֻשׁוּ (yamishu/yamushu, “they wander off”).
9. Job 30:4 tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes.
10. Job 30:4 tn Here too the form is the participle with the article.
11. Job 30:4 tn Heb “gather mallow,” a plant which grows in salt marshes.
12. Job 30:5 tn The word גֵּו (gev) is an Aramaic term meaning “midst,” indicating “midst [of society].” But there is also a Phoenician word that means “community” (DISO 48).
13. Job 30:5 tn The form simply is the plural verb, but it means those who drove them from society.
14. Job 30:5 tn The text merely says “as thieves,” but it obviously compares the poor to the thieves.
15. Job 30:6 tn This use of the infinitive construct expresses that they were compelled to do something (see GKC 348-49 §114.h, k).
16. Job 30:6 tn The adjectives followed by a partitive genitive take on the emphasis of a superlative: “in the most horrible of valleys” (see GKC 431 §133.h).
17. Job 30:7 tn The verb נָהַק (nahaq) means “to bray.” It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal’s hunger. In the translation the words “like animals” are supplied to clarify the metaphor for the modern reader.
18. Job 30:7 tn The Pual of the verb סָפַח (safakh, “to join”) also brings out the passivity of these people—“they were huddled together” (E. Dhorme, Job, 434).
19. Job 30:8 tn The “sons of the senseless” (נָבָל, naval) means they were mentally and morally base and defective; and “sons of no-name” means without honor and respect, worthless (because not named).
20. Job 30:8 tn Heb “they were whipped from the land” (cf. ESV) or “they were cast out from the land” (HALOT 697 s.v. נכא). J. E. Hartley (Job [NICOT], 397) follows Gordis suggests that the meaning is “brought lower than the ground.”
21. Job 30:9 tn The idea is that Job has become proverbial, people think of misfortune and sin when they think of him. The statement uses the ordinary word for “word” (מִלָּה, millah), but in this context it means more: “proverb; byword.”
22. Job 30:10 tn Heb “they are far from me.”
23. Job 30:11 tn The verb פָּתַח (patakh) means “to untie [or undo]” a rope or bonds. In this verse יִתְרוֹ (yitro, the Kethib, LXX, and Vulgate) would mean “his rope” (see יֶתֶר [yeter] in Judg 16:7-9). The Qere would be יִתְרִי (yitri, “my rope [or cord]”), meaning “me.” The word could mean “rope,” “cord,” or “bowstring.” If the reading “my cord” is accepted, the cord would be something like “my tent cord” (as in Job 29:20), more than K&D 12:147 “cord of life.” This has been followed in the present translation. If it were “my bowstring,” it would give the sense of disablement. If “his cord” is taken, it would signify that the restraint that God had in afflicting Job was loosened—nothing was held back.
24. Job 30:11 sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193).
25. Job 30:12 tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (ʾefroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333).
26. Job 30:12 tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.”
27. Job 30:12 tn Heb “paths of their destruction” or “their destructive paths.”
28. Job 30:12 sn See Job 19:12.
29. Job 30:13 tn This verb נָתְסוּ (nat^esu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (“thorns”), suggesting a denominative idea “they have placed thorns in my path.” Most take it to mean they ruin the way of escape.
30. Job 30:13 tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yoʿilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect.
31. Job 30:13 tn The sense of “restraining” for “helping” was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).
32. Job 30:14 tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.”
33. Job 30:14 tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24).
34. Job 30:15 tn The passive singular verb (Hophal) is used with a plural subject (see GKC 388 §121.b).
35. Job 30:15 tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”