translation_id: net-engnet

book_id: JOB

label: NET translator note

text: 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 ).


text: 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.”


text: Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.


text: 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 .


text: The “if” is understood by the use of the consecutive verb.


text: “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.


text: 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.


text: The verb is וְיֵדַע ( vÿyeda ’, “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.”


label: NET textual note

text: The word מֻאוּם ( mu ’ um ) could be taken in one of two ways. One reading is to represent מוּם ( mum , “blemish,” see the Masorah); the other is for מְאוּמָה ( mÿ ’ umah , “anything,” see the versions and the Kethib ). Either reading fits the passage.


text: The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108. f ).


text: The word means “what sprouts up” (from יָצָא [ yatsa ’] 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.


text: Gordis notes that the word פֶּתַח ( petakh , “door”) has sexual connotations in rabbinic literature, based on Prov 7:6 ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.


text: 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. 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).


text: Heb “bow 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.


text: 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.


text: The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27 ).


text: 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 (’ avon pÿlilim ) 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 ).


text: Heb “to Abaddon.”


text: 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.”


text: This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב ( riv , “contend”), and the suffix which is the subjective genitive.


text: 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.”


text: The verb פָקַד ( 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.”


text: 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).


text: Heb “kept the poor from [their] desire.”


text: Heb “and an orphan did not eat from it.”


text: Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.


text: The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”


text: Heb “I guided her,” referring to the widow mentioned in v. 16 .


text: 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.).


text: 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…?”


text: 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.


text: 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.


text: 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 , kÿtefi ] from the nape of the neck [or shoulder blade ( מִשִּׁכְמָה , mishikhmah )].”


text: 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.


text: 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.


text: The form is וּמִשְּׂאֵתוֹ ( umissÿ ’ eto ); the preposition is causal. The form, from the verb נָשָׂא ( nasa ’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11 ).


text: Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.


text: 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.


text: Heb “it.”


text: See v. 11 for the construction. In Deut 17:2 ff. 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.


text: 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.


text: 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.


text: The Hitpael of עוּר (’ ur ) has the idea of “exult.”


text: The word is רָע ( ra ’, “evil”) in the sense of anything that harms, interrupts, or destroys life.


text: This verse would then be a parenthesis in which he stops to claim his innocence.


text: Heb “I have not given my palate.”


text: 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.


text: Now Job picks up the series of clauses serving as the protasis.


text: Heb “the men of my tent.” In context this refers to members of Job’s household.


text: The optative is again expressed with “who will give?”


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


text: This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.


text: The word in the MT, אֹרחַ (’ orakh , “way”), is a contraction from אֹרֵחַ (’ oreakh , “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8 . The reading here “on/to the road” is meaningless otherwise.


text: Now the protasis continues again.


text: The infinitive is epexegetical, explaining the first line.


text: 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.


text: Here too the verb will be the customary imperfect – it explains what he continually did in past time.


text: Heb “the great multitude.” But some commentators take רַבָּה ( rabbah ) adverbially: “greatly” (see RSV).


text: The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”


text: 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, AJSL 3 [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.


text: Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).


text: 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).


text: The clause begins with the positive oath formula, אִם־לֹא (’ im-lo ’).


text: The word “proudly” is not in the Hebrew text, but is implied (note the following line).


text: This verb is only found in Prov 6:21 . But E. Dhorme ( Job , 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת ( ma ’ adannot , “bonds; ties”) in 38:31 .


text: Heb “without silver.”


text: 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.


text: There is some debate over the meaning of בְּעָלֶיהָ ( bÿ ’ aleyha ), 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).


text: The word בָּאְשָׁה ( bo ’ shah , from בָּאַשׁ [ ba ’ as , “to have a foul smell”]) must refer to foul smelling weeds.