Chronological

Footnotes

1. Job 24:1 tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).
2. Job 24:1 tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.
3. Job 24:2 tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).
4. Job 24:2 tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb—but that is not an insurmountable difference.
5. Job 24:4 sn Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive.
6. Job 24:5 tc The verse begins with הֵן (hen), but the LXX, Vulgate, and Syriac all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.
7. Job 24:5 tn That is, “the poor.”
8. Job 24:5 tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (ʿaravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture—there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.
9. Job 24:5 tc Based on the text critical question in the previous note, some read this as a form related to the noun עֶרֶב (ʿerev, “evening”). These same consonants occur as a verb in Isa 24:11, עָרְבָה (ʿar^evah) from עָרַב (ʿarav, “become evening”). This would give the time frame of their work rather than the location, but the location provides a parallel to “wilderness.”tn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba, but the term normally refers only to a section of it. For the book of Job, the most likely section is that south of the Dead Sea, a section that is arid with only sparse vegetation.
10. Job 24:5 tn The verb is not included in the Hebrew text but is supplied in the translation.
11. Job 24:6 tc The word בְּלִילוֹ (b^elilo) means “his fodder.” It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated “they gather/reap their fodder.” The early versions all have “they reap in a field which is not his” (taking it as בְּלִי לוֹ, b^eli lo). A conjectural emendation would change the word to בַּלַּיְלָה (ballaylah, “in the night”). But there is no reason for this.
12. Job 24:6 tn The verbs in this verse are uncertain. In the first line “reap” is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean “glean,” which would be the task of the poor.
13. Job 24:8 tn Heb “embrace” or “hug.”
14. Job 24:9 tn The verb with no expressed subject is here again taken in the passive: “they snatch” becomes “[child] is snatched.”
15. Job 24:9 tn This word is usually defined as “violence; ruin.” But elsewhere it does mean “breast” (Isa 60:16; 66:11), and that is certainly what it means here.
16. Job 24:9 tc The MT has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (ʿal, “against”) one should read עוּל (ʿul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.
17. Job 24:10 sn The point should not be missed—amidst abundant harvests, carrying sheaves about, they are still going hungry.
18. Job 24:11 tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.
19. Job 24:11 tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.
20. Job 24:12 tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (m^etim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT.
21. Job 24:12 tn Heb “the souls of the wounded,” which here refers to the wounded themselves.
22. Job 24:12 tc The MT has the noun תִּפְלָה (tiflah) which means “folly; tastelessness” (cf. 1:22). The verb, which normally means “to place; to put,” would then be rendered “to impute; to charge.” This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to תְּפִלָּה (t^efillah, “prayer”), and so then also the verb יָשִׂים (yasim, here “charges”) to יִשְׁמַע (yishmaʿ, “hears”). It reads: “But God does not hear the prayer”—referring to the groans.
23. Job 24:13 tn Heb “They are among those who.”
24. Job 24:14 tn The text simply has לָאוֹר (laʾor, “at light” or “at daylight”), probably meaning just at the time of dawn.
25. Job 24:14 tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).
26. Job 24:14 sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
27. Job 24:15 tn Heb “saying.”
28. Job 24:16 tn The phrase “the robber” has been supplied in the English translation for clarification.
29. Job 24:16 tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.
30. Job 24:16 tc The verb חִתְּמוּ (khitt^emu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”
31. Job 24:16 tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”
32. Job 24:17 tn Heb “together.”
33. Job 24:18 tc Many commentators find vv. 18-24 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends’ ideas.
34. Job 24:18 tn The verb “say” is not in the text; it is supplied here to indicate that this is a different section.
35. Job 24:18 tn Or “is swift.”
36. Job 24:18 sn The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.
37. Job 24:18 tn The text reads, “he does not turn by the way of the vineyards.” This means that since the land is cursed, he/one does not go there. Bickell emended “the way of the vineyards” to “the treader of the vineyard” (see RSV, NRSV). This would mean that “no wine-presser would turn towards” their vineyards.
38. Job 24:19 tn Or “dryness.” The term צִיָּה (tsiyyah) normally refers to a dry region, a wilderness or desert. Here the focus is on dryness.
39. Job 24:19 tn Heb “the waters of the snow.”
40. Job 24:19 tn Or “Sheol.”
41. Job 24:19 tc Heb “The grave [] they have sinned.” The verb “snatch up/away” is understood by parallelism. If the perfect verb is maintained, the line also implies the relative pronoun, “the grave [snatches] [those who] have sinned.” If the verb is emended from the perfect to a participle by deleting or moving the ו (vav) from חטאו to חוטא, it reads “the grave [snatches] one who sins.”
42. Job 24:20 tn Here “womb” is synecdoche, representing one’s mother.
43. Job 24:21 tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (raʿaʿ, “to crush”). The LXX seems to have read something like הֵרַע (heraʿ, “oppressed”).
44. Job 24:21 tn Heb “the childless [woman], she does not give birth.” The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses GKC 490 §156.d, f.
45. Job 24:22 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.
46. Job 24:22 tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.
47. Job 24:22 tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (v^eloʾ yaʾamin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.
48. Job 24:23 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
49. Job 24:23 tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies—God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.
50. Job 24:23 tn Heb “his eyes are on.”
51. Job 24:23 sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.
52. Job 24:24 tn The Hebrew throughout this section (vv. 18-24) interchanges the singular and the plural. Here again we have “they are exalted…but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.
53. Job 24:24 tn The verb is the Hophal of the rare verb מָכַךְ (makhakh), which seems to mean “to bend; to collapse.” The text would read “they are made to collapse like all others.” There is no reason here to change “like others” just because the MT is banal. But many do, following the LXX with “like mallows.” The LXX was making a translation according to sense. R. Gordis (Job, 271) prefers “like grass.”
54. Job 24:24 tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.
55. Job 24:24 sn This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.
56. Job 24:25 tn The word אַל (ʾal, “not”) is used here substantivally (“nothing”).
57. Job 25:1 sn The third speech of Bildad takes up Job 25, a short section of six verses. It is followed by two speeches from Job; and Zophar does not return with his third. Does this mean that the friends have run out of arguments, and that Job is just getting going? Many scholars note that in chs. 26 and 27 there is material that does not fit Job’s argument. Many have rearranged the material to show that there was a complete cycle of three speeches. In that light, 26:5-14 is viewed as part of Bildad’s speech. Some, however, take Bildad’s speech to be only ch. 25, and make 26:5-14 an interpolated hymn. For all the arguments and suggestions, one should see the introductions and the commentaries.
58. Job 25:2 tn The word הַמְשֵׁל (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority.
59. Job 25:2 tn The word פָּחַד (pakhad) literally means “fear; dread,” but in the sense of what causes the fear or the dread.
60. Job 25:2 tn Heb “[are] with him.”
61. Job 25:2 sn The line says that God “makes peace in his heights.” The “heights” are usually interpreted to mean the highest heaven. There may be a reference here to combat in the spiritual world between angels and Satan. The context will show that God has a heavenly host at his disposal, and nothing in heaven or on earth can shatter his peace. “Peace” here could also signify the whole order he establishes.
62. Job 25:3 tn Heb “Is there a number to his troops?” The question is rhetorical: there is no number to them!
63. Job 25:3 tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (ʾor^evo) instead of אוֹרֵהוּ (ʾorehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete.
64. Job 25:4 sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).
65. Job 25:5 tn Heb “not pure in his eyes.”
66. Job 25:6 tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.
67. Job 26:1 sn These two chapters will be taken together under this title, although most commentators would assign Job 26:5-14 to Bildad and Job 27:7-23 to Zophar. Those sections will be noted as they emerge. For the sake of outlining, the following sections will be marked off: Job’s scorn for Bildad (26:2-4); a better picture of God’s greatness (26:5-14); Job’s protestation of innocence (27:2-6); and a picture of the condition of the wicked (27:7-23).
68. Job 26:2 tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad.
69. Job 26:2 tn The “powerless” is expressed here by the negative before the word for “strength; power”—“him who has no power” (see GKC 482 §152.u, v).
70. Job 26:2 tn Heb “the arm [with] no strength.” Here too the negative expression is serving as a relative clause to modify “arm,” the symbol of strength and power, which by metonymy stands for the whole person. “Man of arm” denoted the strong in 22:8.
71. Job 26:3 tc The phrase לָרֹב (larov) means “to abundance” or “in a large quantity.” It is also used ironically like all these expressions. This makes very good sense, but some wish to see a closer parallel and so offer emendations. Reiske and Kissane suggested “to the tender” for this word. But the timid are not the same as the ignorant and unwise. So Graetz supplied “to the boorish” by reading לְבָעַר (l^ebaʿar). G. R. Driver did the same with less of a change: לַבּוֹר (labbor; HTR 29 [1936]: 172).
72. Job 26:4 tn The verse begins with the preposition and the interrogative: אֶת־מִי (ʾet mi, “with who[se help]?”). Others take it as the accusative particle introducing the indirect object: “for whom did you utter…” (see GKC 371 §117.gg). Both are possible.
73. Job 26:4 tn Heb “has gone out from you.”
74. Job 26:5 sn This is the section, Job 26:5-14, that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God.
75. Job 26:5 tn The text has הָרְפָאִים (har^efaʾim, “the shades”), referring to the “dead,” or the elite among the dead (see Isa 14:9; 26:14; Ps 88:10 [11]). For further discussion, start with A. R. Johnson, The Vitality of the Individual, 88ff.
76. Job 26:5 tn The verb is a Polal from חִיל (khil) which means “to tremble.” It shows that even these spirits cannot escape the terror.
77. Job 26:5 tc Most commentators wish to lengthen the verse and make it more parallel, but nothing is gained by doing this.
78. Job 26:6 tn Heb “Sheol.”
79. Job 26:6 tn Heb “before him.”
80. Job 26:6 tn The line has “and there is no covering for destruction.” “Destruction” here is another name for Sheol: אֲבַדּוֹן (ʾavaddon, “Abaddon”).
81. Job 26:7 sn The Hebrew word is צָפוֹן (tsafon). Some see here a reference to Mount Zaphon of the Ugaritic texts, the mountain that Baal made his home. The Hebrew writers often equate and contrast Mount Zion with this proud mountain of the north. Of course, the word just means north, and so in addition to any connotations for pagan mythology, it may just represent the northern skies—the stars. Since the parallel line speaks of the earth, that is probably all that was intended in this particular context.
82. Job 26:7 sn There is an allusion to the creation account, for this word is תֹּהוּ (tohu), translated “without form” in Gen 1:2.
83. Job 26:7 sn Buttenwieser suggests that Job had outgrown the idea of the earth on pillars, and was beginning to see it was suspended in space. But in v. 11 he will still refer to the pillars.
84. Job 26:9 tn The verb means “to hold; to seize,” here in the sense of shutting up, enshrouding, or concealing.
85. Job 26:9 tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (keseʾ, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisseʾ, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds.
86. Job 26:10 tn The expression חֹק־חָג (khoq khag) means “he has drawn a limit as a circle.” According to some the form should have been חָק־חוּג (khaq khug, “He has traced a circle”). But others argues that the text is acceptable as is, and can be interpreted as “a limit he has circled.” The Hebrew verbal roots are חָקַק (khaqaq, “to engrave; to sketch out; to trace”) and חוּג (khug, “describe a circle”) respectively.
87. Job 26:11 sn H. H. Rowley (Job [NCBC], 173) says these are the great mountains, perceived to hold up the sky.
88. Job 26:11 sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror.
89. Job 26:12 tn The verb רָגַע (ragaʿ) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.
90. Job 26:12 tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.”
91. Job 26:12 sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13).
92. Job 26:13 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.
93. Job 26:13 sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. See the same Hebrew phrase in Isaiah 27:1. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan).
94. Job 26:14 tn Heb “the ends of his ways,” meaning “the fringes.”
95. Job 26:14 tn Heb “how little is the word.” Here “little” means a “fraction” or an “echo.”
96. Job 27:1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “Mašal,” VTSup 3 [1955]: 162ff.).
97. Job 27:2 tn The expression חַי־אֵל (khay ʾel) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”
98. Job 27:2 tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).
99. Job 27:2 tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”
100. Job 27:3 tn The adverb עוֹד (ʿod) was originally a noun, and so here it could be rendered “all the existence of my spirit.” The word comes between the noun in construct and its actual genitive (see GKC 415 §128.e).
101. Job 27:3 tn The word נְשָׁמָה (n^eshamah) is the “breath” that was breathed into Adam in Gen 2:7. Its usage includes the animating breath, the spiritual understanding, and the functioning conscience—so the whole spirit of the person. The other word in this verse, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context. Here, since it talks about the nostrils, it should be translated “breath.”
102. Job 27:4 tn The verse begins with אִם (ʾim), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4.
103. Job 27:4 tn The verb means “to utter; to mumble; to meditate.” The implication is that he will not communicate deceitful things, no matter how quiet or subtle.
104. Job 27:5 tn The text uses חָלִילָה לִּי (khalilah li) meaning “far be it from me,” or more strongly, something akin to “sacrilege.”
105. Job 27:5 tn In the Hebrew text “you” is plural—a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation.
106. Job 27:6 tn Heb “my heart.”
107. Job 27:6 tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”
108. Job 27:7 sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.
109. Job 27:7 tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”
110. Job 27:7 tc The LXX made a free paraphrase: “No, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.”
111. Job 27:8 tn The verb יִבְצָע (yivtsaʿ) means “to cut off.” It could be translated transitively or intransitively—the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifgaʿ] in place of יִבְצָע [yivtsaʿ]).
112. Job 27:8 tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (shaʾal, “to ask”); נָשָׂא (nasaʾ, “to lift up” [i.e., pray]); and a host of others.
113. Job 27:10 tn See the note on 22:26 where the same verb is employed.
114. Job 27:11 tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.
115. Job 27:11 tn Heb “the hand of.”
116. Job 27:11 tn Heb “[what is] with Shaddai.”
117. Job 27:12 tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).
118. Job 27:12 tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”
119. Job 27:13 tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”
120. Job 27:14 tn R. Gordis (Job, 294) identifies this as a breviloquence. Cf. Ps 92:8 where the last two words also constitute the apodosis.
121. Job 27:14 tn Heb “will not be satisfied with bread/food.”
122. Job 27:15 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. ב 2.a). In this sense it is like the English expression for the plague, “the Black Death.”
123. Job 27:15 tc The LXX has “their widows” to match the plural, and most commentators harmonize in the same way.
124. Job 27:17 tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it.” But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.”
125. Job 27:18 tn Heb כָעָשׁ (khaʿash, “like a moth”), but this leaves room for clarification. Some commentators wanted to change it to “bird’s nest” or just “nest” (cf. NRSV) to make the parallelism; see Job 4:14. But the word is not found. The LXX has a double expression, “as moths, as a spider.” So several take it as the spider’s web, which is certainly unsubstantial (cf. NAB, NASB, NLT; see Job 8:14).
126. Job 27:18 tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all.
127. Job 27:19 tc The verb is the Niphal יֵאָסֵף (yeʾasef), from אָסַף (ʾasaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It could mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yoʾsif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.”
128. Job 27:19 tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.”
129. Job 27:20 tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.
130. Job 27:22 tn The verb is once again functioning in an adverbial sense. The text has “it hurls itself against him and shows no mercy.”
131. Job 27:23 tn If the same subject is to be carried through here, it is the wind. That would make this a bold personification, perhaps suggesting the force of the wind. Others argue that it is unlikely that the wind claps its hands. They suggest taking the verb with an indefinite subject: “he claps” means “one claps. The idea is that of people rejoicing when the wicked are gone. But the parallelism is against this unless the second line is changed as well. R. Gordis (Job, 296) has “men will clap their hands…men will whistle upon him.”
132. Job 27:23 tn Or “hisses at him from its place” (ESV).
133. Job 28:1 sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28).
134. Job 28:1 tn The poem opens with כִּי (ki). Some commentators think this should have been “for,” and that the poem once stood in another setting. But there are places in the Bible where this word occurs with the sense of “surely” and no other meaning (cf. Gen 18:20).
135. Job 28:1 tn The word מוֹצָא (motsaʾ, from יָצָא [yatsaʾ, “go out”]) is the word for “mine,” or more simply, “source.” Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for “shine” and translated the MT as “smelter.” But that is going too far. P. Joüon suggested “place of finding,” reading מִמְצָא (mimtsaʾ) for מוֹצָא (motsaʾ; see Bib 11 [1930]: 323).
136. Job 28:1 tn The verb יָזֹקּוּ (yazoqqu) translated “refined,” comes from זָקַק (zaqaq), a word that basically means “to blow.” From the meaning “to blow; to distend; to inflate” derives the meaning for refining.
137. Job 28:2 tn Heb “from dust.”
138. Job 28:2 tn The verb יָצוּק (yatsuq) is usually translated as a passive participle “is smelted” (from יָצַק [yatsaq, “to melt”]): “copper is smelted from the ore” (ESV) or “from the stone, copper is poured out” (as an imperfect from צוּק [tsuq]). But the rock becomes the metal in the process. So according to R. Gordis (Job, 304) the translation should be: “the rock is poured out as copper.” E. Dhorme (Job, 400), however, defines the form in the text as “hard,” and simply has it “hard stone becomes copper.”
139. Job 28:3 sn The text appears at first to be saying that by opening up a mine shaft, or by taking lights down below, the miner dispels the darkness. But the clause might be more general, meaning that man goes deep into the earth as if it were day.
140. Job 28:3 tn The verse ends with “the stone of darkness and deep darkness.” The genitive would be location, describing the place where the stones are found.
141. Job 28:4 tc The first part of this verse, “He cuts a shaft far from the place where people live,” has received a lot of attention. The word for “live” is גָּר (gar). Some of the proposals are: “limestone,” on the basis of the LXX; “far from the light,” reading נֵר (ner); “by a foreign people,” taking the word to means “foreign people”; “a foreign people opening shafts”; or taking gar as “crater” based on Arabic. Driver puts this and the next together: “a strange people who have been forgotten cut shafts” (see his “Problems in Job,” AJSL 52 [1935/36]: 163). L. Waterman had “the people of the lamp” (“Note on Job 28:4, ” JBL 71 [1952]: 167ff). And there are others. Since there is really no compelling argument in favor of one of these alternative interpretations, the MT should be preserved until shown to be wrong.
142. Job 28:4 tn Heb “forgotten by the foot.” This means that there are people walking above on the ground, and the places below, these mines, are not noticed by the pedestrians above.
143. Job 28:4 sn This is a description of the mining procedures. Dangling suspended from a rope would be a necessary part of the job of going up and down the shafts.
144. Job 28:5 sn The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below.
145. Job 28:6 tn It is probably best to take “place” in construct to the rest of the colon, with an understood relative clause: “a place, the rocks of which are sapphires.”sn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli.
146. Job 28:6 sn H. H. Rowley (Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold.
147. Job 28:7 tn The “path” could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word “hidden is supplied in the translation to indicate the mines are “hidden” from sharp-eyed birds of prey above.
148. Job 28:7 sn The kind of bird mentioned here is debated. The LXX has “vulture,” and so some commentaries follow that. The emphasis on the sight favors the view that it is the falcon.
149. Job 28:8 tn Heb “the sons of pride.” In Job 41:26 the expression refers to carnivorous wild beasts.
150. Job 28:9 tn The Hebrew verb is simply “to stretch out; to send” (שָׁלח, shalakh). With יָדוֹ (yado, “his hand”) the idea is that of laying one’s hand on the rock, i.e., getting to work on the hardest of rocks.
151. Job 28:9 tn The Hebrew מִשֹּׁרֶשׁ (mishoresh) means “from/at [their] root [or base].” In mining, people have gone below ground, under the mountains, and overturned rock and dirt. It is also interesting that here in a small way humans do what God does—overturn mountains (cf. 9:5).
152. Job 28:10 tn Or “tunnels.” The word is יְאֹרִים (y^eʾorim), the word for “rivers” and in the singular, the Nile River. Here it refers to tunnels or channels through the rocks.
153. Job 28:10 tn Heb “his eye sees.”
154. Job 28:11 tc The translation “searched” follows the LXX and Vulgate; the MT reads “binds up” or “dams up.” This latter translation might refer to the damming of water that might seep into a mine (HALOT 289 s.v. חבשׁ; cf. ESV, NJPS, NASB, REB, NLT).
155. Job 28:11 tc The older translations had “he binds the streams from weeping,” i.e., from trickling (מִבְּכִי, mibb^ekhi). But the Ugaritic parallel has changed the understanding, reading “toward the spring of the rivers” (ʿm mbk nhrm). Earlier than that discovery, the versions had taken the word as a noun as well. Some commentators had suggested repointing the Hebrew. Some chose מַבְּכֵי (mabb^ekhe, “sources”). Now there is much Ugaritic support for the reading (see G. M. Landes, BASOR 144 [1956]: 32f.; and H. L. Ginsberg, “The Ugaritic texts and textual criticism,” JBL 62 [1943]: 111).
156. Job 28:13 tc The LXX has “its way,” apparently reading דַּרְכָּה (darkah) in place of עֶרְכָּהּ (ʿerkah, “place”). This is adopted by most modern commentators. But R. Gordis (Job, 308) shows that this change is not necessary, for עֶרֶךְ (ʿerekh) in the Bible means “order; row; disposition,” and here “place.” An alternate meaning would be “worth” (NIV, ESV).
157. Job 28:14 sn The תְּהוֹם (t^ehom) is the “deep” of Gen 1:2, the abyss or primordial sea. It was always understood to be a place of darkness and danger. As remote as it is, it asserts that wisdom is not found there (personification). So here we have the abyss and the sea, then death and destruction—but they are not the places that wisdom resides.
158. Job 28:14 tn The ב (bet) preposition is taken here to mean “with” in the light of the parallel preposition.
159. Job 28:16 tn The word actually means “weighed,” that is, lifted up on the scale and weighed, in order to purchase.
160. Job 28:16 tn The exact identification of these stones is uncertain. Many recent English translations, however, have “onyx” and “sapphires.”
161. Job 28:17 tn The word is from זָכַךְ (zakhakh, “clear”). It describes a transparent substance, and so “glass” is an appropriate translation. In the ancient world it was precious and so expensive.
162. Job 28:17 tc The MT has “vase,” but the versions have a plural here, suggesting jewels of gold.
163. Job 28:18 tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175).
164. Job 28:18 tn In Lam 4:7 these are described as red, and so have been identified as rubies (so NIV) or corals.
165. Job 28:19 tn Or “Ethiopia.” In ancient times this referred to the region of the upper Nile, rather than modern Ethiopia (formerly known as Abyssinia).
166. Job 28:20 tn The refrain is repeated, except now the verb is תָּבוֹא (tavoʾ, “come”).
167. Job 28:21 tn The vav on the verb is unexpressed in the LXX. It should not be overlooked, for it introduces a subordinate clause of condition (R. Gordis, Job, 310).
168. Job 28:22 tn Heb “Abaddon.”
169. Job 28:22 tn Heb “heard a report of it,” which means a report of its location, thus “where it can be found.”
170. Job 28:25 tn Heb “he gave weight to the wind.” The form is the infinitive construct with the ל (lamed) preposition. Some have emended it to change the preposition to the temporal ב (bet) on the basis of some of the versions (e.g., Latin and Syriac) that have “who made.” This is workable, for the infinitive would then take on the finite tense of the previous verbs. An infinitive of purpose does not work well, for that would be saying God looked everywhere in order to give wind its proper weight (see R. Gordis, Job, 310).
171. Job 28:25 tn The verb is the Piel perfect, meaning “to estimate the measure” of something. In the verse, the perfect verb continues the function of the infinitive preceding it, as if it had a ו (vav) prefixed to it. Whatever usage that infinitive had, this verb is to continue it (see GKC 352 §114.r).
172. Job 28:26 tn Or “decree.”
173. Job 28:26 tn Or “thunderbolt,” i.e., lightning. Heb “the roaring of voices/sounds,” which describes the nature of the storm.
174. Job 28:27 tn Heb “it”; the referent (wisdom) has been specified in the translation for clarity.
175. Job 28:27 tn The verb סָפַר (safar) in the Piel basically means “to tell; to declare; to show” or “to count; to number.” Many commentators offer different suggestions for the translation. “Declared” (as in the RSV, NASB, and NRSV) would be the simplest—but to whom did God declare it? Besides “appraised” which is the view of Pope, Dhorme and others (cf. NAB, NIV), J. Reider has suggested “probed” (“Etymological studies in biblical Hebrew,” VT 2 [1952]: 127), Strahan has “studied,” and Kissane has “reckoned.” The difficulty is that the line has a series of verbs, which seem to build to a climax, but without more details it is hard to know how to translate them when they have such a range of meaning.
176. Job 28:27 tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading.
177. Job 28:27 tn The verb חָקַר (khaqar) means “to examine; to search out.” Some of the language used here is anthropomorphic, for the sovereign Lord did not have to research or investigate wisdom. The point is that it is as if he did this human activity, meaning that as in the results of such a search God knows everything about wisdom.
178. Job 28:28 tc A number of medieval Hebrew manuscripts have YHWH (“Lord”); BHS has אֲדֹנָי (ʾadonay, “Lord”). As J. E. Hartley (Job [NICOT], 383) points out, this is the only occurrence of אֲדֹנָי (ʾadonay, “Lord”) in the book of Job, creating doubt for retaining it. Normally, YHWH is avoided in the book. “Fear of” (יִרְאַת, yirʾat) is followed by שַׁדַּי (shadday, “Almighty”) in 6:14—the only other occurrence of this term for “fear” in construct with a divine title.
179. Job 28:28 tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated “Lord”) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: “It is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.”