Ayub 6:6

6:6 Can food that is tasteless ¹  be eaten without salt?

Or is there any taste in the white ²  of an egg?

Ayub 6:28

Other Explanation

6:28 “Now then, be good enough to look ³  at me; ⁴ 

and I will not ⁵  lie to your face!

Ayub 6:30

6:30 Is there any falsehood ⁶  on my lips?

Can my mouth ⁷  not discern evil things? ⁸ 

Ayub 31:1

Job Vindicates Himself

31:1 “I made a covenant with ⁹  my eyes;

how then could I entertain thoughts against a virgin? ¹⁰ 

[6:6]  ¹ tn Heb “a tasteless thing”; the word “food” is supplied from the context.

[6:6]  ² tn Some commentators are not satisfied with the translation “white of an egg”; they prefer something connected to “slime of purslane” (H. H. Rowley, Job [NCBC], 59; cf. NRSV “juice of mallows”). This meaning is based on the Syriac and Arabic version of Sa`adia. The meaning “white of the egg” comes from the rabbinic interpretation of “slime of the yolk.” Others carry the idea further and interpret it to mean “saliva of dreams” or after the LXX “in dream words.” H. H. Rowley does not think that the exact edible object can be identified. The idea of the slimy glaring white around the yolk of an egg seems to fit best. This is another illustration of something that is tasteless or insipid.

[6:28]  ³ tn The second verb, the imperative “turn,” is subordinated to the first imperative even though there is no vav present (see GKC 385-87 §120.a, g).

[6:28]  ⁴ tn The line has “and now, be pleased, turn to me [i.e., face me].” The LXX reverses the idea, “And now, having looked upon your countenances, I will not lie.” The expression “turn to me” means essentially to turn the eyes toward someone to look at him.

[6:28]  ⁵ tn The construction uses אִם (’im) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92.

[6:30]  ⁶ tn The word עַוְלָה (’avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.

[6:30]  sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him.

[6:30]  ⁷ tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks.

[6:30]  ⁸ tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?”

[31:1]  ⁹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

[31:1]  ¹⁰ tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”