Job 29:18–25

Footnotes

1. 33 The expression in the is “with my nest.” The figure is satisfactory for the context—a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” 87 [1955]: 138–39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the .
2. 34 For חוֹל (khol, “sand”) the has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. , ). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” 48 (1967): 542–44. But the yields an acceptable sense here.
3. 35 The word is “my glory,” meaning his high respect and his honor. Hoffmann proposed to read כִּידוֹן (kidon) instead, meaning “javelin” (as in 1 Sam 17:6), to match the parallelism ( 3 [1961/62]: 388). But the parallelism does not need to be so tight.
4. 36 Heb “new.”
5. 37 “People” is supplied; the verb is plural.
6. 38 The last verb of the first half, “wait, hope,” and the first verb in the second colon, “be silent,” are usually reversed by the commentators (see G. R. Driver, “Problems in the Hebrew text of Job,” 3 [1955]: 86). But if “wait” has the idea of being silent as they wait for him to speak, then the second line would say they were silent for the reason of his advice. The reading of the is not impossible.
7. 39 The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2).
8. 40 The phrase “people wait for” is not in the Hebrew text, but has been supplied in the translation.
9. 41 The analogy is that they received his words eagerly as the dry ground opens to receive the rains.
10. 42 The ךּ (kaf) preposition is to be supplied by analogy with the preceding phrase. This leaves a double proposition, “as for” (but see Job 29:2).
11. 43 The connection of this clause with the verse is difficult. The line simply reads: “[if] I would smile at them, they would not believe.” Obviously something has to be supplied to make sense out of this. The view adopted here makes the most sense, namely, that when he smiled at people, they could hardly believe their good fortune. Other interpretations are strained, such as Kissane’s, “If I laughed at them, they believed not,” meaning, people rejected the views that Job laughed at.
12. 44 The meaning, according to Gordis, is that they did nothing to provoke Job’s displeasure.
13. 45 All of these imperfects describe what Job used to do, and so they all fit the category of customary imperfect.
14. 46 Heb “their way.”
15. 47 The text simply has “and I sat [as their] head.” The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.
16. 48 Most commentators think this last phrase is odd here, and so they either delete it altogether, or emend it to fit the idea of the verse. Ewald, however, thought it appropriate as a transition to the next section, reminding his friends that unlike him, they were miserable comforters. Herz made the few changes in the text to get the reading “where I led them, they were willing to go” ( 20 [1900]: 163). The two key words in the are אֲבֵלִים יְנַחֵם (’avelim yénakhem, “he [one who] comforts mourners”). Following Herz, E. Dhorme (Job, 422) has these changed to אוֹבִילֵם יִנַּחוּ (’ovilem yinnakhu). R. Gordis has “like one leading a camel train” (Job, 324). But Kissane also retains the line as a summary of the chapter, noting its presence in the versions.