Kejadian 10:7

10:7 The sons of Cush were Seba, ¹  Havilah, ²  Sabtah, ³  Raamah, ⁴  and Sabteca. ⁵  The sons of Raamah were Sheba ⁶  and Dedan. ⁷ 

Ayub 9:24

9:24 If a land ⁸  has been given

into the hand of a wicked man, ⁹ 

he covers ¹⁰  the faces of its judges; ¹¹ 

if it is not he, then who is it? ¹² 

[10:7]  ¹ sn The descendants of Seba settled in Upper Egypt along the Nile.

[10:7]  ² sn The Hebrew name Havilah apparently means “stretch of sand” (see HALOT 297 s.v. חֲוִילָה). Havilah’s descendants settled in eastern Arabia.

[10:7]  ³ sn The descendants of Sabtah settled near the western shore of the Persian Gulf in ancient Hadhramaut.

[10:7]  ⁴ sn The descendants of Raamah settled in southwest Arabia.

[10:7]  ⁵ sn The descendants of Sabteca settled in Samudake, east toward the Persian Gulf.

[10:7]  ⁶ sn Sheba became the name of a kingdom in southwest Arabia.

[10:7]  ⁷ sn The name Dedan is associated with àUla in northern Arabia.

[9:24]  ⁸ tn Some would render this “earth,” meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.

[9:24]  ⁹ sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it.

[9:24]  ¹⁰ tn The subject of the verb is God. The reasoning goes this way: it is the duty of judges to make sure that justice prevails, that restitution and restoration are carried through; but when the wicked gain control of the land of other people, and the judges are ineffective to stop it, then God must be veiling their eyes.

[9:24]  ¹¹ sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion – if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God.

[9:24]  ¹² tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (’efo’) and הוּא (hu’) to make the smoother reading: “If it is not he, who then is it?”