Ayub 13:6

13:6 “Listen now to my argument, ¹ 

and be attentive to my lips’ contentions. ² 

Ayub 18:2

18:2 “How long until you ³  make an end of words? ⁴ 

You must consider, ⁵  and then ⁶  we can talk.

Ayub 21:2

21:2 “Listen carefully ⁷  to my words;

let this be ⁸  the consolation you offer me. ⁹ 

Ayub 32:11

32:11 Look, I waited for you to speak; ¹⁰ 

I listened closely to your wise thoughts, ¹¹ while you were searching for words.

[13:6]  ¹ sn Job first will argue with his friends. His cause that he will plead with God begins in v. 13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation.

[13:6]  ² tn The Hebrew word רִבוֹת (rivot, “disputes, contentions”) continues the imagery of presenting a legal case. The term is used of legal disputations and litigation. See, also, v. 19a.

[18:2]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “afterward.”

[21:2]  ⁷ tn The intensity of the appeal is again expressed by the imperative followed by the infinitive absolute for emphasis. See note on “listen carefully” in 13:17.

[21:2]  ⁸ tc The LXX negates the sentence, “that I may not have this consolation from you.”

[21:2]  ⁹ tn The word תַּנְחוּמֹתֵיכֶם (tankhumotekhem) is literally “your consolations,” the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 14:11), but the consolation he wants from them is that they listen to him and respond accordingly.

[32:11]  ¹⁰ tn Heb “for your words.”

[32:11]  ¹¹ 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.