Text -- Job 20:1-11 (NET)

Zophar’s Second Speech

20:1 Then Zophar the Naamathite answered: 20:2 “This is why my troubled thoughts bring me back– because of my feelings within me. 20:3 When I hear a reproof that dishonors me, then my understanding prompts me to answer. 20:4 “Surely you know that it has been from old, ever since humankind was placed on the earth, 20:5 that the elation of the wicked is brief, the joy of the godless lasts but a moment. 20:6 Even though his stature reaches to the heavens and his head touches the clouds, 20:7 he will perish forever, like his own excrement; those who used to see him will say, ‘Where is he?’ 20:8 Like a dream he flies away, never again to be found, and like a vision of the night he is put to flight. 20:9 People who had seen him will not see him again, and the place where he was will recognize him no longer. 20:10 His sons must recompense the poor; his own hands must return his wealth. 20:11 His bones were full of his youthful vigor, but that vigor will lie down with him in the dust.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 20:1

¹ sn Zophar breaks in with an impassioned argument about the brevity and prosperity of the life of the wicked. But every statement that he makes is completely irrelevant to the case at hand. The speech has four sections: after a short preface (2-3) he portrays the brevity of the triumph of the wicked (4-11), retribution for sin (12-22), and God’s swift judgment (23-29). See further B. H. Kelly, “Truth in Contradiction, A Study of Job 20 and 21,” Int 15 (1961): 147-56.

NET Notes: Job 20:2

¹ tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows.

² tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half – indeed, the second part explains the first.

³ tn The word is normally taken from the root “to hasten,” and rendered “because of my haste within me.” But K&D 11:374 proposed another root, and similarly, but closer to the text, E. Dhorme (Job, 289-90) found an Arabic word with the meaning “feeling, sensation.” He argues that from this idea developed the meanings in the cognates of “thoughts” as well. Similarly, Gordis translates it “my feeling pain.” See also Eccl 2:25.

NET Notes: Job 20:3

¹ tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.

² tn See Job 19:3.

³ tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply.

⁴ tn To take this verb as a simple Qal and read it “answers me,” does not provide a clear idea. The form can just as easily be taken as a Hiphil, with the sense “causes me to answer.” It is Zophar who will “return” and who will “answer.”

NET Notes: Job 20:4

¹ tn The MT has “Do you not know?” The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 §150.e).

² tn Heb “from the putting of man on earth.” The infinitive is the object of the preposition, which is here temporal. If “man” is taken as the subjective genitive, then the verb would be given a passive translation. Here “man” is a generic, referring to “mankind” or “the human race.”

NET Notes: Job 20:5

¹ tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.

² tn For the discussion of חָנֵף (khanef, “godless”) see Job 8:13.

³ tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ’ad, especially at Job 1:18 and Neh 7:3,” JSS 27 (1982): 177-88.

NET Notes: Job 20:6

¹ tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.

NET Notes: Job 20:7

¹ tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

NET Notes: Job 20:8

¹ tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.

NET Notes: Job 20:9

¹ tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.

NET Notes: Job 20:10

¹ tn The early versions confused the root of this verb, taking it from רָצַץ (ratsats, “mistreat”) and not from רָצָה (ratsah, “be please with”). So it was taken to mean, “Let inferiors destroy his children.” But the verb is רָצָה (ratsah). This has been taken to mean “his sons will seek the favor of the poor.” This would mean that they would be reduced to poverty and need help from even the poor. Some commentators see this as another root רָצָה (ratsah) meaning “to compensate; to restore” wealth their father had gained by impoverishing others. This fits the parallelism well, but not the whole context that well.

² tn Some commentators are surprised to see “his hands” here, thinking the passage talks about his death. Budde changed it to “his children,” by altering one letter. R. Gordis argued that “hand” can mean offspring, and so translated it that way without changing anything in the text (“A note on YAD,” JBL 62 [1943]: 343).

NET Notes: Job 20:11

¹ tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.

² sn This line means that he dies prematurely – at the height of his youthful vigor.