Job 15:29

15:29 He will not grow rich,

and his wealth will not endure,

nor will his possessions ¹  spread over the land.

Job 26:7

26:7 He spreads out the northern skies ²  over empty space; ³ 

he suspends the earth on nothing. ⁴ 

Job 31:7

31:7 If my footsteps have strayed from the way,

if my heart has gone after my eyes, ⁵ 

or if anything ⁶  has defiled my hands,

Job 36:18

36:18 Be careful that ⁷  no one entices you with riches;

do not let a large bribe ⁸  turn you aside.

Job 38:5

38:5 Who set its measurements – if ⁹  you know –

or who stretched a measuring line across it?

[15:29]  ¹ tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (mÿnolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deuteronomy 23:26 [25].

[26:7]  ² sn The Hebrew word is צָפוֹן (tsafon). Some see here a reference to Mount Zaphon of the Ugaritic texts, the mountain that Baal made his home. The Hebrew writers often equate and contrast Mount Zion with this proud mountain of the north. Of course, the word just means north, and so in addition to any connotations for pagan mythology, it may just represent the northern skies – the stars. Since the parallel line speaks of the earth, that is probably all that was intended in this particular context.

[26:7]  ³ sn There is an allusion to the creation account, for this word is תֹּהוּ (tohu), translated “without form” in Gen 1:2.

[26:7]  ⁴ sn Buttenwieser suggests that Job had outgrown the idea of the earth on pillars, and was beginning to see it was suspended in space. But in v. 11 he will still refer to the pillars.

[31:7]  ³ sn The meaning is “been led by what my eyes see.”

[31:7]  ⁴ tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

[36:18]  ⁴ tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.

[36:18]  ⁵ tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.

[38:5]  ⁵ tn The particle כּ (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony.