Job 12:16–22

Footnotes

1. 38 The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.
2. 39 The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody—all are under the wisdom of God.
3. 40 The personal pronoun normally present as the subject of the participle is frequently omitted (see §119.s).
4. 41 §116.x notes that almost as a rule a participle beginning a sentence is continued with a finite verb with or without a ו (vav). Here the participle (“leads”) is followed by an imperfect (“makes fools”) after a ו (vav).
5. 42 The word שׁוֹלָל (sholal), from the root שָׁלַל (shalal, “to plunder; to strip”), is an adjective expressing the state (and is in the singular, as if to say, “in the state of one naked” [ §118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1–4). They will go away as slaves and captives, deprived of their outer garments. Some (cf. ) suggest “barefoot,” based on the of Mic 1:8; but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root “to be mad; to be giddy,” forming a better parallel.
6. 43 The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.
7. 44 Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools.
8. 45 The verb may be classified as a gnomic perfect, or possibly a potential perfect—“he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5).
9. 46 There is a potential textual difficulty here. The has מוּסַר (musar, “discipline”), which might have replaced מוֹסֵר (moser, “bond, chain”) from אָסַר (’asar, “to bind”). Or מוּסַר might be an unusual form of אָסַר (an option noted in *מוֹסֵר). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word “bond” refers to the power kings have over others, meaning that God can reduce kings to slavery.
10. 47 Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.
11. 48 Except for “priests,” the phraseology is identical to v. 17a.
12. 49 The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid.
13. 50 The original meaning of אֵיתָן (’eytan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.
14. 51 The Hebrew נֶאֱמָנִים (ne’emanim) is the Niphal participle; it is often translated “the faithful” in the Bible. The Rabbis rather fancifully took the word from נְאֻם (né’um, “oracle, utterance”) and so rendered it “those who are eloquent, fluent in words.” But that would make this the only place in the Bible where this form came from that root or any other root besides אָמַן (’aman, “confirm, support”). But to say that God takes away the speech of the truthful or the faithful would be very difficult. It has to refer to reliable men, because it is parallel to the elders or old men. The has “trusted advisers,” which fits well with kings and judges and priests.
15. 52 Heb “he removes the lip of the trusted ones.”
16. 53 Heb “taste,” meaning “opinion” or “decision.”
17. 54 The expression in Hebrew uses מְזִיחַ (méziakh, “belt”) and the Piel verb רִפָּה (rippah, “to loosen”) so that “to loosen the belt of the mighty” would indicate “to disarm/incapacitate the mighty.” Others have opted to change the text: P. emends to read “forehead”—“he humbles the brow of the mighty.”
18. 55 The word אָפַק (’afaq, “to be strong”) is well-attested, and the form אָפִיק (’afiq) is a normal adjective formation. So a translation like “mighty” (, ) or “powerful” is acceptable, and further emendations are unnecessary.
19. 56 The Hebrew word is traditionally rendered “shadow of death” (so , ); see comments at .