Job 31-32

New English Translation

Footnotes

1. Job 31:1 tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).
2. Job 31:1 tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”
3. Job 31:2 tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.
4. Job 31:5 tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.
5. Job 31:5 tn The “if” is understood by the use of the consecutive verb.
6. Job 31:5 sn The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.
7. Job 31:6 tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.
8. Job 31:6 tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.
9. Job 31:6 tn The verb is וְיֵדַע (v^eyedaʿ, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”
10. Job 31:7 sn The meaning is “been led by what my eyes see.”
11. Job 31:7 tc The word מֻאוּם (muʾum) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (m^eʾumah, “anything,” see the versions and the Kethib). Either reading fits the passage.
12. Job 31:8 tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108.f).
13. Job 31:8 tn The word means “what sprouts up” (from יָצָא [yatsaʾ] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.
14. Job 31:9 tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.
15. Job 31:10 tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else (or someone else’s wife). The second line of the verse then might build on this to explain what kind of a slave—a concubine (see A. B. Davidson, Job, 215).
16. Job 31:10 tn Heb “kneel down over her,” an idiom for sexual relations.sn The idea is that if Job were guilty of adultery it would be an offense against the other woman’s husband, and so by talionic justice another man’s adultery with Job’s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind.
17. Job 31:11 tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.
18. Job 31:11 tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).
19. Job 31:11 tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”tn The expression עָוֹן פְּלִילִים (ʿavon p^elilim) means “an iniquity of the judges.” The first word is not spelled as a construct noun, and so this has led some to treat the second word as an adjective (with enclitic mem [ם]). The sense is similar in either case, for the adjective occurs in Job 31:28 meaning “calling for judgment” (See GKC 427 §131.s).
20. Job 31:12 tn Heb “to Abaddon.”
21. Job 31:12 tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”
22. Job 31:13 tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.
23. Job 31:14 tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”
24. Job 31:14 tn The verb פָּקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”
25. Job 31:15 tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).
26. Job 31:16 tn Heb “kept the poor from [their] desire.”
27. Job 31:17 tn Heb “and an orphan did not eat from it.”
28. Job 31:18 tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.
29. Job 31:18 tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”
30. Job 31:18 tn Heb “I guided her,” referring to the widow mentioned in v. 16.
31. Job 31:20 tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks—which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).
32. Job 31:20 tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”
33. Job 31:21 tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.
34. Job 31:21 tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.
35. Job 31:22 sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.
36. Job 31:22 tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, k^etefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”
37. Job 31:22 tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation—and there seems to be no convincing view—the point of the verse is nonetheless clear.
38. Job 31:23 tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.
39. Job 31:23 tn The form is וּמִשְּׂאֵתוֹ (umiss^eʾeto); the preposition is causal. The form, from the verb נָשָׂא (nasaʾ, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).
40. Job 31:26 tn Heb “light,” but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.
41. Job 31:27 tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.
42. Job 31:28 tn Heb “it.”
43. Job 31:28 tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.
44. Job 31:28 tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.
45. Job 31:29 tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.
46. Job 31:29 sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”
47. Job 31:29 tn The Hitpael of עוּר (ʿur) has the idea of “exult.”
48. Job 31:29 tn The word is רָע (raʿ, “evil”) in the sense of anything that harms, interrupts, or destroys life.
49. Job 31:30 tn This verse would then be a parenthesis in which he stops to claim his innocence.
50. Job 31:30 tn Heb “I have not given my palate.”
51. Job 31:30 tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.
52. Job 31:31 tn Now Job picks up the series of clauses serving as the protasis.
53. Job 31:31 tn Heb “the men of my tent.” In context this refers to members of Job’s household.
54. Job 31:31 sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.
55. Job 31:31 tn The optative is again expressed with “who will give?”
56. Job 31:31 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
57. Job 31:32 tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.
58. Job 31:32 tn Or “[resident] foreigner.” The term גֵּר (ger) refers to a foreign resident, but with different social implications in different settings. Here the “stranger” stands in need of the hospitality of lodgings.
59. Job 31:32 tn The word in the MT, אֹרחַ (ʾorakh, “way”), is a contraction from אֹרֵחַ (ʾoreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.
60. Job 31:33 tn Now the protasis continues again.
61. Job 31:33 sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.
62. Job 31:33 tn The infinitive is epexegetical, explaining the first line.
63. Job 31:33 tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.
64. Job 31:34 tn Here too the verb will be the customary imperfect—it explains what he continually did in past time.
65. Job 31:34 tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).
66. Job 31:35 tn The optative is again introduced with “who will give to me hearing me?”—“O that someone would listen to me!”
67. Job 31:35 tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court—but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire”—“this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, “Problems in Job,” AJSL 52 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.
68. Job 31:35 tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).
69. Job 31:35 tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).
70. Job 31:36 tn The clause begins with the positive oath formula, אִם־לֹא (ʾim loʾ).
71. Job 31:36 tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).
72. Job 31:36 tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (maʿadannot, “bonds; ties”) in 38:31.
73. Job 31:38 sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.
74. Job 31:38 sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.
75. Job 31:39 tn Heb “without silver.”
76. Job 31:39 tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.
77. Job 31:39 tn There is some debate over the meaning of בְּעָלֶיהָ (b^eʿaleha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).
78. Job 31:40 tn The word בָּאְשָׁה (boʾshah, from בָּאַשׁ [baʾas, “to have a foul smell”]) must refer to foul smelling weeds.
79. Job 32:1 sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the Lord. The speeches show a knowledge of the debate that has gone on, but they take a different approach entirely. Elihu’s approach is that suffering is a discipline from God, to teach his people. In other words, Job was suffering to vindicate God’s confidence in him. His speeches are an interesting part of the book, but they too are irrelevant to Job’s actual case. In the first speech, there is a short introduction (32:1-5), and then the speech proper with these sections: Elihu will speak because his youth is wiser (32:6-14), and his friends arguments failed (32:15-22); he calls for Job’s attention (33:1-7), claims Job’s case is wrong (33:8-13), and Job’s argument that God does not answer is false (33:14-28), and then makes an appeal to Job (33:29-33). It becomes evident that Elihu correctly identified Job’s determination to maintain his integrity at God’s expense as the primary problem in at least the latter stages of the dialogues (32:1-3; 34:37; 35:16; cf. 38:2; 40:8; 42:3). Elihu was respectful of his elders (32:4), but remained uninfected by their error (32:14). He sought to maintain impartiality (32:21-22) and to offer true wisdom (33:33), believed like Job that a mediator existed (33:23-24), and desired Job’s vindication (33:32). In addition, Elihu focused on vindicating God’s actions (34:12; 35:10-11; 36:2-3, 22-26) and announced the coming theophany (37:1-5, 22). It appears that he was not included in the divine condemnation of Job’s friends (42:7-9) and was excluded from Job’s prayer of intercession (42:8-10)—both perhaps implying divine approval of his behavior and words.
80. Job 32:1 tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).
81. Job 32:1 tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.
82. Job 32:2 tn The verse begins with וַיִּחַר אַף (vayyikhar ʾaf, “and the anger became hot”), meaning Elihu became very angry.
83. Job 32:2 tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”
84. Job 32:2 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (ʿal-tsadd^eqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.
85. Job 32:2 tc The LXX and Latin versions soften the expression slightly by saying “before God.”
86. Job 32:3 tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.
87. Job 32:3 tn The perfect verb should be given the category of potential perfect here.
88. Job 32:3 tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.
89. Job 32:4 tc This reading requires repointing the word בִּדְבָרִים (bid^evarim, “with words”) to בְּדַבְּרָם (b^edabb^eram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.
90. Job 32:4 tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.
91. Job 32:5 tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.
92. Job 32:5 tn Heb “that there was no reply in the mouth of the three men.”
93. Job 32:6 tn Heb “answered and said.”
94. Job 32:6 tn The text has “small in days.”
95. Job 32:6 tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).
96. Job 32:6 tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.
97. Job 32:7 tn Heb “days.”
98. Job 32:7 tn The imperfect here is to be classified as an obligatory imperfect.
99. Job 32:7 tn Heb “abundance of years.”
100. Job 32:8 tn This is the word נְשָׁמָה (n^eshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.
101. Job 32:9 tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.
102. Job 32:10 tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.
103. Job 32:11 tn Heb “for your words.”
104. Job 32:11 tn The word means “understanding.” It refers to the faculty of perception and comprehension, but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.
105. Job 32:12 tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”
106. Job 32:12 tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.
107. Job 32:12 tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize—but could not prove Job wrong.
108. Job 32:13 tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.
109. Job 32:13 tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (ʾalaf, “instruct”) the form becoming יַלְּפֶנוּ (yall^efenu) instead of יִדְּפֶנּוּ (yidd^efenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.
110. Job 32:14 tn Heb “he”; the referent (Job) has been specified in the translation for clarity.
111. Job 32:14 tn The verb עַרַךְ (ʿarakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.
112. Job 32:14 tn Heb “your words.”
113. Job 32:15 sn Elihu now will give another reason why he will speak—the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.
114. Job 32:15 tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”
115. Job 32:15 tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.
116. Job 32:16 tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.
117. Job 32:18 tn Heb “the spirit of my belly.”
118. Job 32:18 tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot restrain himself any longer.
119. Job 32:19 tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.
120. Job 32:19 tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (k^eʾovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19, ” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqeaʿ, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.
121. Job 32:20 tn The cohortative expresses Elihu’s resolve to speak.
122. Job 32:21 tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.
123. Job 32:21 tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides; he will not use pompous titles.
124. Job 32:22 tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).
125. Job 32:22 tn The words “if I did” are supplied in the translation to make sense out of the two clauses.
126. Job 32:22 tn Heb “quickly carry me away.”