Job 18:2

18:2 “How long until you ¹  make an end of words? ² 

You must consider, ³  and then ⁴  we can talk.

Job 19:2

19:2 “How long will you torment me ⁵ 

and crush ⁶  me with your words? ⁷ 

Psalms 4:2

4:2 You men, ⁸  how long will you try to turn my honor into shame? ⁹ 

How long ¹⁰  will you love what is worthless ¹¹ 

and search for what is deceptive? ¹²  (Selah)

Jeremiah 4:21

4:21 “How long must I see the enemy’s battle flags

and hear the military signals of their bugles?” ¹³ 

[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.

[18:2]  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.

[18:2]  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.

[18:2]  ⁴ tn Heb “afterward.”

[19:2]  ⁵ tn Heb “torment my soul,” with “soul” representing the self or individual. The MT has a verb from יָגָה (yagah, “to afflict; to torment”). This is supported by the versions. But the LXX has “to tire” which is apparently from יָגַע (yaga’). The form in the MT is unusual because it preserves the final (original) yod in the Hiphil (see GKC 214 §75.gg). So this unusual form has been preserved, and is the correct reading. A modal nuance for the imperfect fits best here: “How long do you intend to do this?”

[19:2]  ⁶ tn The MT has דָּכָא (dakha’), “to crush” in the Piel. The LXX, however, has a more general word which means “to destroy.”

[19:2]  ⁷ tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.”

[4:2]  ⁸ tn Heb “sons of man.”

[4:2]  ⁹ tn Heb “how long my honor to shame?”

[4:2]  ¹⁰ tn The interrogative construction עַד־מֶה (’ad-meh, “how long?”), is understood by ellipsis in the second line.

[4:2]  ¹¹ tn Heb “emptiness.”

[4:2]  ¹² tn Heb “a lie.” Some see the metonymic language of v. 2b (“emptiness, lie”) as referring to idols or false gods. However, there is no solid immediate contextual evidence for such an interpretation. It is more likely that the psalmist addresses those who threaten him (see v. 1) and refers in a general way to their sinful lifestyle. (See R. Mosis, TDOT 7:121.) The two terms allude to the fact that sinful behavior is ultimately fruitless and self-destructive.

[4:21]  ¹³ tn Heb “the sound of ram’s horns,” but the modern equivalent is “bugles” and is more readily understandable.