Text -- Job 18:1-8 (NET)

Bildad’s Second Speech

18:1 Then Bildad the Shuhite answered: 18:2 “How long until you make an end of words? You must consider, and then we can talk. 18:3 Why should we be regarded as beasts, and considered stupid in your sight? 18:4 You who tear yourself to pieces in your anger, will the earth be abandoned for your sake? Or will a rock be moved from its place? 18:5 “Yes, the lamp of the wicked is extinguished; his flame of fire does not shine. 18:6 The light in his tent grows dark; his lamp above him is extinguished. 18:7 His vigorous steps are restricted, and his own counsel throws him down. 18:8 For he has been thrown into a net by his feet and he wanders into a mesh.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 18:1

¹ sn Bildad attacks Job with less subtlety than Eliphaz. He describes the miserable existence of the wicked, indicating that it is the proof of sin. His speech falls into two main parts: why is Job so contemptuous toward his friends (Job 18:2-4), and the fate of the wicked (18:5-21). On this chapter see N. M. Sarna, “The Mythological Background of Job 18,” JBL 82 (1963): 315-18; and W. A. Irwin, “Job’s Redeemer,” JBL 81 (1962): 217-29.

NET Notes: Job 18:2

¹ tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job.

² tn The construction is קִנְצֵי לְמִלִּין (qintse lÿmillin), which is often taken to be “end of words,” as if the word was from קֵץ (qets, “end”). But a plural of “end” is not found in the OT. Some will link the word to Arabic qanasa, “to hunt; to give chase,” to get an interpretation of “snares for words.” But E. Dhorme (Job, 257) objects that this does not fit the speech of Bildad (as well as it might Job’s). He finds a cognate qinsu, “fetters, shackles,” and reads “how long will you put shackles on words.” But G. R. Driver had pointed out that this cognate does not exist (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 72-93). So it would be preferable to take the reading “ends” and explain the ן (nun) as from a Aramaizing by-form. This is supported by 11QtgJob that uses סוֹף (sof, “end”). On the construction, GKC 421 §130.a explains this as a use of the construct in rapid narrative to connect the words; in such cases a preposition is on the following noun.

³ tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

⁴ tn Heb “afterward.”

NET Notes: Job 18:3

¹ tn The verb נִטְמִינוּ (nitminu) has been explained from different roots. Some take it from תָּמֵא (tame’, “to be unclean”), and translate it “Why should we be unclean in your eyes?” Most would connect it to טָמַם (tamam, “to stop up”), meaning “to be stupid” in the Niphal. Another suggestion is to follow the LXX and read from דָּמַם (damam, “to be reduced to silence”). Others take it from דָּמָּה (damah) with a meaning “to be like.” But what is missing is the term of comparison – like what? Various suggestions have been made, but all are simply conjectures.

NET Notes: Job 18:4

¹ tn The construction uses the participle and then 3rd person suffixes: “O tearer of himself in his anger.” But it is clearly referring to Job, and so the direct second person pronouns should be used to make that clear. The LXX is an approximation or paraphrase here: “Anger has possessed you, for what if you should die – would under heaven be desolate, or shall the mountains be overthrown from their foundations?”

² tn There is a good deal of study on this word in this passage, and in Job in general. M. Dahood suggested a root עָזַב (’azav) meaning “to arrange; to rearrange” (“The Root ’zb II in Job,” JBL 78 [1959]: 303-9). But this is refuted by H. G. M. Williamson, “A Reconsideration of ’zb II in Biblical Hebrew,” ZAW 97 (1985): 74-85.

³ sn Bildad is asking if Job thinks the whole moral order of the world should be interrupted for his sake, that he may escape the punishment for wickedness.

NET Notes: Job 18:5

¹ tn Hebrew גַּם (gam, “also; moreover”), in view of what has just been said.

² sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

³ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

NET Notes: Job 18:6

¹ tn The LXX interprets a little more precisely: “his lamp shall be put out with him.”

sn This thesis of Bildad will be questioned by Job in 21:17 – how often is the lamp of the wicked snuffed out?

NET Notes: Job 18:7

¹ tn Heb “the steps of his vigor,” the genitive being the attribute.

² tn The verb צָרַר (tsarar) means “to be cramped; to be straitened; to be hemmed in.” The trouble has hemmed him in, so that he cannot walk with the full, vigorous steps he had before. The LXX has “Let the meanest of men spoil his goods.”

³ tn The LXX has “causes him to stumble,” which many commentators accept; but this involves the transposition of the three letters. The verb is שָׁלַךְ (shalakh, “throw”) not כָּשַׁל (kashal, “stumble”).

NET Notes: Job 18:8

¹ tn See Ps 25:15.

² tn The word שְׂבָכָה (sÿvakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit.