Job 20:15–29

Footnotes

1. 27 Heb “swallowed.”
2. 28 The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out …”); but since wealth is the subject there is a disinheritance meant here.
3. 29 The word is a homonym for the word for “head,” which has led to some confusion in the early versions.
4. 30 To take the possessions of another person is hereby compared to sucking poison from a serpent—it will kill eventually.
5. 31 Heb “tongue.”
6. 32 Some have thought this verse is a gloss on v. 14 and should be deleted. But the word for “viper” (אֶפְעֶה, ’ef’eh) is a rare word, occurring only here and in Isa 30:6 and 59:5. It is unlikely that a rarer word would be used in a gloss. But the point is similar to v. 14—the wealth that was greedily sucked in by the wicked proves to be their undoing. Either this is totally irrelevant to Job’s case, a general discussion, or the man is raising questions about how Job got his wealth.
7. 33 The word פְּלַגּוֹת (pélaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. , ). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.
8. 34 The construct nouns here have caused a certain amount of revision. It says “rivers of, torrents of.” The first has been emended by Klostermann to יִצְהָר (yitshar, “oil”) and connected to the first colon. Older editors argued for a נָהָר (nahar) that meant “oil” but that was not convincing. On the other hand, there is support for having more than one construct together serving as apposition (see §130.e). If the word “streams” in the last colon is a construct, that would mean three of them; but that one need not be construct. The reading would be “He will not see the streams, [that is] the rivers [which are] the torrents of honey and butter.” It is unusual, but workable.
9. 35 This word is often translated “curds.” It is curdled milk, possibly a type of butter.
10. 36 The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.
11. 37 Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially.
12. 38 The expression is “according to the wealth of his exchange.” This means he cannot enjoy whatever he gained in his business deals. Some have בּ (bet) preposition, making the translation easier; but this is evidence of a scribal correction.
13. 39 The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” 78 [1959]: 306–7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” 24 [1952/53]: 103–6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bé’oz, “with force [or violence]”).
14. 40 The last clause says, “and he did not build it.” This can be understood in an adverbial sense, supplying the relative pronoun to the translation.
15. 41 Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.
16. 42 The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave.
17. 43 The verb is difficult to translate in this line. It basically means “to cause to escape; to rescue.” Some translate this verb as “it is impossible to escape”; this may work, but is uncertain. Others translate the verb in the sense of saving something else: N. Sarna says, “Of his most cherished possessions he shall save nothing” (“The Interchange of the Preposition bet and min in Biblical Hebrew,” 78 [1959]: 315–16). The has “he will save nothing in which he delights”; has “he cannot save himself by his treasure.”
18. 44 Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.
19. 45 The point throughout is that insatiable greed and ruthless plundering to satisfy it will be recompensed with utter and complete loss.
20. 46 The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” 75 [1963]: 88–90).
21. 47 Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.
22. 48 Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; and Latin read an abstract noun עָמָל (’amal, “trouble”) here.
23. 49 D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send … and rain” (Job [], ). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send.…” The reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.
24. 50 “God” is understood as the subject of the judgment.
25. 51 Heb “the anger of his wrath.”
26. 52 Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.”
27. 53 Heb “a bronze bow pierces him.” The words “an arrow from” are implied and are supplied in the translation; cf. “pulls it out” in the following verse.
28. 54 The has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.
29. 55 Possibly a reference to lightnings.
30. 56 Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”
31. 57 Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben ’,” 53 [1934]: 289).
32. 58 For the word אִמְרוֹ (’imro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see §135.n).