translation_id: net-engnet

book_id: JOB

label: NET translator note

text: The preposition מִן ( min ) is used to express the cause (see GKC 389 §121. f ).


label: NET textual note

text: 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.


text: 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 ).


text: 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.


text: 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.


text: That is, “the poor.”


text: 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 (’ aravah ), 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.


text: The verb is not included in the Hebrew text but is supplied in the translation.


text: The word בְּלִילוֹ ( bÿlilo ) 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 , bÿli lo ). A conjectural emendation would change the word to בַּלַּיְלָה ( ballaylah , “in the night”). But there is no reason for this.


text: 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.


text: Heb “embrace” or “hug.”


text: The verb with no expressed subject is here again taken in the passive: “they snatch” becomes “[child] is snatched.”


text: 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.


text: 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 (’ al , “against”) one should read עוּל (’ ul , “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.


text: 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.


text: The final verb, a preterite with the ו ( vav ) consecutive, is here interpreted as a circumstantial clause.


text: The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים ( mÿtim ) 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.


text: Heb “the souls of the wounded,” which here refers to the wounded themselves.


text: 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 ( tÿfillah , “prayer”), and so then also the verb יָשִׂים ( yasim , here “charges”) to יִשְׁמַע ( yishma ’, “hears”). It reads: “But God does not hear the prayer” – referring to the groans.


text: Heb “They are among those who.”


text: The text simply has לָאוֹר ( la ’ or , “at light” or “at daylight”), probably meaning just at the time of dawn.


text: In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109. k ).


text: Heb “saying.”


text: The phrase “the robber” has been supplied in the English translation for clarification.


text: 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 .


text: The verb חִתְּמוּ ( khittÿmu ) 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.”


text: 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.”


text: Heb “together.”


text: 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.


text: The verb “say” is not in the text; it is supplied here to indicate that this is a different section.


text: Or “is swift.”


text: 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.


text: Heb “the waters of the snow.”


text: Or “so Sheol.”


text: This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”


text: Here “womb” is synecdoche, representing one’s mother.


text: 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 ( ra ’ a ’, “to crush”). The LXX seems to have read something like הֵרַע ( hera ’, “oppressed”).


text: 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 .


text: 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.


text: 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.


text: 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 ( vÿlo ’ -ya ’ amin ), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.


text: Heb “he”; the referent (God) has been specified in the translation for clarity.


text: 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 .


text: Heb “his eyes are on.”


text: 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.


text: 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.”


text: 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.


text: The word אַל (’ al , “not”) is used here substantivally (“nothing”).