18:8 For he has been thrown into a net by his feet 1
and he wanders into a mesh. 2
18:9 A trap 3 seizes him by the heel;
a snare 4 grips him.
18:10 A rope is hidden for him 5 on the ground
and a trap for him 6 lies on the path.
19:6 know 7 then that God has wronged me 8
and encircled 9 me with his net. 10
11:6 May the Lord rain down 11 burning coals 12 and brimstone 13 on the wicked!
A whirlwind is what they deserve! 14
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.
3 tn This word פָּח (pakh) specifically refers to the snare of the fowler – thus a bird trap. But its plural seems to refer to nets in general (see Job 22:10).
4 tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice.
5 tn Heb “his rope.” The suffix must be a genitive expressing that the trap was for him, to trap him, and so an objective genitive.
6 tn Heb “his trap.” The pronominal suffix is objective genitive here as well.
7 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.
8 tn The Piel of עָוַת (’avat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.
9 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net.
10 tn The word מְצוּדוֹ (mÿtsudo) is usually connected with צוּד (tsud, “to hunt”), and so is taken to mean “a net.” Gordis and Habel, however, interpret it to mean “siegeworks” thrown up around a city – but that would require changing the ד (dalet) to a ר (resh) (cf. NLT, “I am like a city under siege”). The LXX, though, has “bulwark.” Besides, the previous speech used several words for “net.”
11 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
12 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhamey, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16.
13 sn The image of God “raining down” brimstone on the objects of his judgment also appears in Gen 19:24 and Ezek 38:22.
14 tn Heb “[may] a wind of rage [be] the portion of their cup.” The precise meaning of the rare noun זִלְעָפוֹת (zil’afot) is uncertain. It may mean “raging heat” (BDB 273 s.v. זַלְעָפָה) or simply “rage” (HALOT 272 s.v. זַלְעָפָה). If one understands the former sense, then one might translate “hot wind” (cf. NEB, NRSV). The present translation assumes the latter nuance, “a wind of rage” (the genitive is attributive) referring to a “whirlwind” symbolic of destructive judgment. In this mixed metaphor, judgment is also compared to an allotted portion of a beverage poured into one’s drinking cup (see Hab 2:15-16).