Job 6:24-25

No Sin Discovered

6:24 “Teach ¹  me and I, for my part, ²  will be silent;

explain to me ³  how I have been mistaken. ⁴ 

6:25 How painful ⁵  are honest words!

But ⁶  what does your reproof ⁷  prove? ⁸ 

Job 8:8-10

8:8 “For inquire now of the former ⁹  generation,

and pay attention ¹⁰  to the findings ¹¹ 

of their ancestors; ¹² 

8:9 For we were born yesterday ¹³  and do not have knowledge,

since our days on earth are but a shadow. ¹⁴ 

8:10 Will they not ¹⁵  instruct you and ¹⁶  speak to you,

and bring forth words ¹⁷ 

from their understanding? ¹⁸ 

Job 11:2

11:2 “Should not this ¹⁹  abundance of words be answered, ²⁰ 

or should this ²¹  talkative man ²² 

be vindicated? ²³ 

Job 11:6

11:6 and reveal to you the secrets of wisdom –

for true wisdom has two sides ²⁴  –

so that you would know ²⁵ 

that God has forgiven some of your sins. ²⁶ 

Job 11:12

11:12 But an empty man will become wise,

when a wild donkey’s colt is born a human being. ²⁷ 

Job 15:2

15:2 “Does a wise man answer with blustery knowledge, ²⁸ 

or fill his belly ²⁹  with the east wind? ³⁰ 

Job 17:4

17:4 Because ³¹  you have closed their ³²  minds to understanding,

therefore you will not exalt them. ³³ 

Job 20:3

20:3 When ³⁴  I hear a reproof that dishonors ³⁵  me,

then my understanding ³⁶  prompts me to answer. ³⁷ 

Job 32:7-13

32:7 I said to myself, ‘Age ³⁸  should speak, ³⁹ 

and length of years ⁴⁰  should make wisdom known.’

32:8 But it is a spirit in people,

the breath ⁴¹  of the Almighty,

that makes them understand.

32:9 It is not the aged ⁴²  who are wise,

nor old men who understand what is right.

32:10 Therefore I say, ‘Listen ⁴³  to me.

I, even I, will explain what I know.’

32:11 Look, I waited for you to speak; ⁴⁴ 

I listened closely to your wise thoughts, ⁴⁵ while you were searching for words.

32:12 Now I was paying you close attention, ⁴⁶ 

yet ⁴⁷  there was no one proving Job wrong, ⁴⁸ 

not one of you was answering his statements!

32:13 So do not say, ⁴⁹  ‘We have found wisdom!

God will refute ⁵⁰  him, not man!’

Proverbs 28:11

28:11 A rich person ⁵¹  is wise in his own eyes, ⁵² 

but a discerning poor person can evaluate him properly. ⁵³ 

Isaiah 5:21

5:21 Those who think they are wise are as good as dead, ⁵⁴ 

those who think they possess understanding. ⁵⁵ 

Isaiah 5:1

A Love Song Gone Sour

5:1 I ⁵⁶  will sing to my love –

a song to my lover about his vineyard. ⁵⁷ 

My love had a vineyard

on a fertile hill. ⁵⁸ 

Colossians 4:10

4:10 Aristarchus, my fellow prisoner, sends you greetings, as does Mark, the cousin of Barnabas (about whom you received instructions; if he comes to you, welcome him).

Colossians 1:5

1:5 Your faith and love have arisen ⁵⁹  from the hope laid up ⁶⁰  for you in heaven, which you have heard about in the message of truth, the gospel ⁶¹ 

[6:24]  ¹ tn The verb “teach” or “instruct” is the Hiphil הוֹרוּנִי (horuni), from the verb יָרָה (yarah); the basic idea of “point, direct” lies behind this meaning. The verb is cognate to the noun תּוֹרָה (torah, “instruction, teaching, law”).

[6:24]  ² tn The independent personal pronoun makes the subject of the verb emphatic: “and I will be silent.”

[6:24]  ³ tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.”

[6:24]  ⁴ tn The verb שָׁגָה (shagah) has the sense of “wandering, getting lost, being mistaken.”

[6:25]  ⁵ tn The word נִּמְרְצוּ (nimrÿtsu, “[they] painful are”) may be connected to מָרַץ (marats, “to be ill”). This would give the idea of “how distressing,” or “painful” in this stem. G. R. Driver (JTS 29 [1927/28]: 390-96) connected it to an Akkadian cognate “to be ill” and rendered it “bitter.” It has also been linked with מָרַס (maras), meaning “to be hard, strong,” giving the idea of “how persuasive” (see N. S. Doniach and W. E. Barnes, “Job 4:25: The Root Maras,” JTS [1929/30]: 291-92). There seems more support for the meaning “to be ill” (cf. Mal 2:10). Others follow Targum Job “how pleasant [to my palate are your words]”; E. Dhorme (Job, 92) follows this without changing the text but noting that the word has an interchange of letter with מָלַץ (malats) for מָרַץ (marats).

[6:25]  ⁶ tn The וּ (vav) here introduces the antithesis (GKC 484-85 §154.a).

[6:25]  ⁷ tn The infinitive הוֹכֵחַ (hokheakh, “reproof,” from יָכַח [yakhakh, “prove”]) becomes the subject of the verb from the same root, יוֹכִיהַ (yokhiakh), and so serves as a noun (see GKC 340 §113.b). This verb means “to dispute, quarrel, argue, contend” (see BDB 406-7 s.v. יָכַח). Job is saying, “What does reproof from you prove?”

[6:25]  ⁸ tn The LXX again paraphrases this line: “But as it seems, the words of a true man are vain, because I do not ask strength of you.” But the rest of the versions are equally divided on the verse.

[8:8]  ⁹ sn Bildad is not calling for Job to trace through the learning of antiquity, but of the most recent former generation. Hebrews were fond of recalling what the “fathers” had taught, for each generation recalled what their fathers had taught.

[8:8]  ¹⁰ tn The verb כוֹנֵן (khonen, from כּוּן, kun) normally would indicate “prepare yourself” or “fix” one’s heart on something, i.e., give attention to it. The verb with the ל (lamed) preposition after it does mean “to think on” or “to meditate” (Isa 51:13). But some commentators wish to change the כּ (kaf) to a בּ (bet) in the verb to get “to consider” (from בִּין, bin). However, M. Dahood shows a connection between כּנן (knn) and שׁאל (sh’l) in Ugaritic (“Hebrew-Ugaritic Lexicography,” Bib 46 [1965]: 329).

[8:8]  ¹¹ tn The Hebrew has “the search of their fathers,” but the word is probably intended to mean what that observation or search yielded (so “search” is a metonymy of cause).

[8:8]  ¹² tn Heb “fathers.”

[8:9]  ¹³ tn The Hebrew has “we are of yesterday,” the adverb functioning as a predicate. Bildad’s point is that they have not had time to acquire great knowledge because they are recent.

[8:9]  ¹⁴ tn E. Dhorme (Job, 116) observes that the shadow is the symbol of ephemeral things (14:2; 17:7; Ps 144:4). The shadow passes away quickly (116).

[8:10]  ¹⁵ tn The sentence begins emphatically: “Is it not they.”

[8:10]  ¹⁶ tn The “and” is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: “Is it not they [who] will instruct you, [who] will speak to you.”

[8:10]  ¹⁷ tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 §125.c), meaning “important words.”

[8:10]  ¹⁸ tn Heb “from their heart.”

[11:2]  ¹⁹ tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands.

[11:2]  ²⁰ tn The Niphal verb יֵעָנֶה (ye’aneh, “he answered”) would normally require a personal subject, but “abundance” functions as the subject in this sentence. The nuance of the imperfect is obligatory.

[11:2]  ²¹ tn The word is supplied here also for clarification.

[11:2]  ²² tn The bound construction “man of lips” means “a boaster” or “proud talker” (attributive genitive; and see GKC 417 §128.t). Zophar is saying that Job pours out this stream of words, but he is still not right.

[11:2]  ²³ tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all.

[11:6]  ²⁴ tn The text seems to be saying “that it [wisdom] is double in understanding.” The point is that it is different than Job conceived it – it far exceeded all perception. But some commentators have thought this still too difficult, and so have replaced the word כִפְלַיִם (khiflayim, “two sides”) with כִפְלָאִים (khifla’im, “like wonders,” or, more simply, “wonders” without the preposition). But it is still a little strange to talk about God’s wisdom being like wonders. Others have had more radical changes in the text; J. J. Slotki has “for sound wisdom is his. And know that double [punishment] shall God exact of you” (“Job 11:6,” VT 35 [1985]: 229-30).

[11:6]  ²⁵ tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i).

[11:6]  ²⁶ tn Heb “God causes to be forgotten for you part of your iniquity.” The meaning is that God was exacting less punishment from Job than Job deserved, for Job could not remember all his sins. This statement is fitting for Zophar, who is the cruelest of Job’s friends (see H. H. Rowley, Job [NCBC], 88). Others in an attempt to improve the text make too many unwarranted changes. Some would read יִשְׁאָלְךָ (yish’alkha, “he asks of you”) instead of יַשֶּׂה לְךָ (yasseh lÿka, “he causes to be forgotten for you”). This would mean that God demands an account of Job’s sin. But, as D. J. A. Clines says, this change is weak and needless (Job [WBC], 254-55).

[11:12]  ²⁷ tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens – which is never. The word “empty” נָבוּב (navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested”). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pere’, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71); and others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB).

[15:2]  ²⁸ tn The Hebrew is דַעַת־רוּחַ (da’at-ruakh). This means knowledge without any content, vain knowledge.

[15:2]  ²⁹ tn The image is rather graphic. It is saying that he puffs himself up with the wind and then brings out of his mouth blasts of this wind.

[15:2]  ³⁰ tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air.

[17:4]  ³¹ tn This half-verse gives the reason for the next half-verse.

[17:4]  ³² sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.

[17:4]  ³³ tn The object “them” is supplied. This is the simplest reading of the line, taking the verb is an active Polel. Some suggest that the subject is “their hand” and the verb is to be translated “is not raised.” This would carry through the thought of the last verse, but it is not necessary to the point.

[20:3]  ³⁴ 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.

[20:3]  ³⁵ tn See Job 19:3.

[20:3]  ³⁶ 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.

[20:3]  ³⁷ 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.”

[32:7]  ³⁸ tn Heb “days.”

[32:7]  ³⁹ tn The imperfect here is to be classified as an obligatory imperfect.

[32:7]  ⁴⁰ tn Heb “abundance of years.”

[32:8]  ⁴¹ tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.

[32:9]  ⁴² tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.

[32:10]  ⁴³ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

[32:11]  ⁴⁴ tn Heb “for your words.”

[32:11]  ⁴⁵ tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.

[32:12]  ⁴⁶ tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”

[32:12]  ⁴⁷ tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.

[32:12]  ⁴⁸ tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.

[32:13]  ⁴⁹ tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.

[32:13]  ⁵⁰ tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.

[28:11]  ⁵¹ tn Heb “a rich man,” although the context does not indicate that this is limited only to males.

[28:11]  ⁵² sn The idiom “in his own eyes” means “in his own opinion,” that is, his self conceit. The rich person thinks he is wise because he is rich, that he has made all the right choices.

[28:11]  ⁵³ tn The form יַחְקְרֶנּוּ (yakhqÿrennu) means “he searches him” (cf. KJV, ASV) or “he examines him”; a potential imperfect nuance fits well here to indicate that a discerning person, even though poor, can search the flaws of the rich and see through the pretension and the false assumptions (cf. NAB, NASB, NIV “sees through him”). Several commentators have connected the word to the Arabic root hqr, which means “despise” (D. W. Thomas, “Notes on Some Passages in the Book of Proverbs,” JTS 38 [1937]: 400-403), but that would be both predictable and flat.

[5:21]  ⁵⁴ tn Heb “Woe [to] the wise in their own eyes.” See the note at v. 8.

[5:21]  ⁵⁵ tn Heb “[who] before their faces are understanding.”

[5:1]  ⁵⁶ tn It is uncertain who is speaking here. Possibly the prophet, taking the role of best man, composes a love song for his friend on the occasion of his wedding. If so, יָדִיד (yadid) should be translated “my friend.” The present translation assumes that Israel is singing to the Lord. The word דוֹד (dod, “lover”) used in the second line is frequently used by the woman in the Song of Solomon to describe her lover.

[5:1]  ⁵⁷ sn Israel, viewing herself as the Lord’s lover, refers to herself as his vineyard. The metaphor has sexual connotations, for it pictures her capacity to satisfy his appetite and to produce children. See Song 8:12.

[5:1]  ⁵⁸ tn Heb “on a horn, a son of oil.” Apparently קֶרֶן (qeren, “horn”) here refers to the horn-shaped peak of a hill (BDB 902 s.v.) or to a mountain spur, i.e., a ridge that extends laterally from a mountain (HALOT 1145 s.v. קֶרֶן; H. Wildberger, Isaiah, 1:180). The expression “son of oil” pictures this hill as one capable of producing olive trees. Isaiah’s choice of קֶרֶן, a rare word for hill, may have been driven by paronomastic concerns, i.e., because קֶרֶן sounds like כֶּרֶם (kerem, “vineyard”).

[1:5]  ⁵⁹ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ⁶⁰ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ⁶¹ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.