Jó 30
Bob Utley · You Can Understand the Bible
Jó 30
CONTEXTUAL INSIGHTS In Job 29, Job describes his blessed past. In Job 30, Job laments his current conditions (note, "but now," in Job 30:1,9,16). disdained by the poor, ostracized, and needy, Job 30:1-8, 9-16 (DSS of Job has PLURALS in Job 30:16-23) attacked by God, Job 30:11a,16-23 abandoned by all (without cause, Job 30:25-26) in his time of need, Job 30:24-31 Please remember this is hyperbolic, rare, Semitic poetry. Moderns do not fully understand the literature nor the imagery of ANE poetry. There are several difficult and uncertain textual aspects to this chapter. For more information see Preliminary and Interim Report On the Hebrew Old Testament Text, vol. 3, pp. 92-101. There are also many hapax legomena and rare Hebrew roots. I have tried to discuss several of these lexical difficulties in my notes.
Jó 30:1-8
30:1-8 Job describes his mockers. the young, Job 30:1a (opposite of 29:8) the weak, Job 30:1b-2 the hungry, Job 30:3-7 the nameless and rejected, Job 30:8 Notice the number of plants listed in this strophe. mallow, Job 30:4 – BDB 572, found only here in the OT; the UBS' Fauna and Flora of the Bible, pp. 136-137 thinks the root is related to "salt" (BDB 571) and refers to a saltwort that grows in the Dead Sea region in the land of Uz, Job's home area. The buds and leaves were food for the poor. broom shrub, Job 30:4 – BDB 958, found three times in the OT. The UBS' Fauna and Flora of the Bible, pp. 100-101, says it also goes by the name "rothem" (from Arabic root). It is a desert plant usually used to make charcoal, not eaten. nettles, Job 30:7 – BDB 355 calls it a "chick-pea." The UBS' Fauna and Flora of the Bible, p. 152, calls it a desert shrub, possibly a thorn bush. The purpose of listing these desert plants is to show the alienation (Job 30:8b) and desperate poverty (Job 30:3) of Job's assailants. 30:1b This may be a proverbial saying of contempt or lack of respect. Dogs were considered dirty, undesirable animals. However, sheep dogs were valued helpers. They taunt Job; he taunts them! 30:2 "vigor" This NOUN (BDB 480) occurs only here and in Job 5:26. The usage in Job 5:26 and the parallelism here suggest "life force strength" (i.e., Moses in Deut. 31:2, but not the same word). 30:3 The desperation of their hunger is shown by their eating the roots of desert plants that are normally not consumed by humans (NEB, REB). The Aramaic Targum translates the VERB "gnaw" (BDB 792, KB 888, Qal ACTIVE PARTICIPLE). It is found only in this chapter, twice, in all the OT, as a similar root "to go" or "to flee" (i.e., they fled to the waste land, i.e., NRSV). It is also possible, along with NRSV, to see the broom shrub as the fuel for their cooking fires. Desert people used the root of these kinds of desert plants for this purpose. Job 30:7b may be another allusion to their attempt to keep warm. ▣ NASB, NKJV, REB "gaunt" "hard hunger" "worn out" "wasted" "he was childless" The MT has the ADJECTIVE (BDB 166) which means "hard" (cf. NRSV) or "barren" (cf. LXX). It usually refers to a barren land. Possibly it is a play on "they are barren in a barren land." ▣ NASB, TEV "by night" "fleeing late" NRSV, REB, Peshitta ‒omit‒ "place of gloom" "to the gloom" MT, LXX "yesterday" The Hebrew has "yesterday" (BDB 57), but the lexicons admit they do not know the meaning of this term, especially in this context (cf. NIDOTTE, vol. 1, pp. 449-450). BDB 57 – yesterday evening night last night darkness, gloom KB 68 – twilight yesterday evening tomorrow last night It is always good to remember that the uncertain meaning of these rare Semitic roots is clarified by the parallel line of poetry or sometimes cognate language roots. 30:5 The people who mock Job are themselves the object of ridicule and rejection. The imagery is similar to how modern gypsies are treated (i.e., Job 30:8b) in Europe, North Africa, and South America today. ▣ "the community" "among men" NRSV, JPSOA "society" "human company" "human society" LXX, Peshitta ‒omit‒ The NOUN (BDB 156 II) is found only here. It seems to come from an Aramaic root meaning "middle" or "midst," so "they are driven out from the midst of men." The NET Bible mentions (p. 825) that the same root means "community" in Phoenician (cf. NIDOTTE, vol. 1, p. 853). 30:8 NASB, NKJV "scourged from the land" "whipped out of the land" "driven out of the land" "the very outcasts of society" "stricken from the earth" "outcasts from the haunts of men" "a reputation quenched from the earth" "brought lower than the earth" This VERB (BB 644, KB 697, Niphal PERFECT) occurs only here. The ADJECTIVE of this same root meaning "stricken" occurs four times. These "sons of fools" and "disreputable ones" were expelled from society. That is exactly how Job felt. He describes his mockers in such despicable and hyperbolic ways. This is how he felt!
Jó 30:9-15
30:9-15 The interpretive question is who Job is referring to in this strophe. his tormentors, Job 30:9-10,11b-15 his tormentors (MT, Peshitta, ASV, REB) and God, Job 30:11a, and the Qere reading followed by NASB, NKJV, NRSV, TEV, NJB, JPSOA Job is being attacked by men (Job 30:1-8) and God (30:18-23). The emotional and physical gyrations are extreme! 30:9 "taunt" The NOUN (BDB 618) is parallel to "byword" (BDB 576). Therefore, though it means "music" or "song," in this context it means "mocking song" (cf. Ps. 69:12; Lam. 3:14; and a related root in Lam. 3:63). 30:10 Their attitude toward Job can be seen in these words. they abhor me – BDB 1073, KB 1765, Piel PERFECT, cf. Deut. 7:26; Job 15:16; 19:19; Isa. 14:19 they stand aloof – BDB 934, KB 1221, Qal PERFECT, cf. Prov. 19:7; Job feared and grieved over God's apparent absence (Job 30:10). This VERB is used in this sense in Ps. 22:11,19; 35:22; 38:21; 71:12 (also note Ps. 10:1). they do not hesitate to spit in his face – BDB 362, KB 359, Qal PERFECT, cf. Num. 12:14; Deut. 25:9; Job 17:6; Isa. 50:6; Matt. 26:67 (i.e., visible gesture of contempt and rejection) Notice even those who experience rejection themselves (i.e., know the unfairness and pain of it) still reject Job! 30:11 This line of poetry has several textual issues (see UBS Text Project, pp. 93-95). I think the NRSV and TEV catch the thought well. NRSV – "Because God has loosed my bowstring and humbled me, They have cast off restraint in my presence" TEV – "Because God has made me weak and helpless, They turn against me with all their fury" ▣ "bowstring" The MT has "cord" (BDB 452 II, KB 452). It can refer to a bow-string (i.e., metaphor for ineffectiveness or defenselessness, KB 452 II) tent-cord (i.e., a metaphor of Job's terminal disease, cf. Job 4:21; 2 Cor. 5:1) lute-cord (i.e., life force with no rest, KB 452 I); note there is another stringed musical instrument mentioned in Job 30:31 30:12a "brood" NKJV, NRSV "rabble" TEV, REB "mob" "their brats" "striplings" This NOUN (BDB 827) occurs only here in the OT. BDB translates it "the wretched crowd." However, the root seems to be linked to "young ones" (BDB 827), so thereby, referring to the children of Job 30:1a. 30:12b This line of poetry is very difficult to understand in this context. The JPSOA has "They put me to flight, They build their roads for my ruin" NJB has "To see when I have a little peace, And advance on me with threatening strides" the NET Bible has "They drive me from place to place, And build up siege ramps against me" 30:13c NASB, NRSV "No one restrains them" NKJV, Peshitta "They have no helper" "There is none to stop them" "No one stops them" "Although it does them no good" The MT has a Qal ACTIVE PARTICIPLE (BDB 704, KB 810). The UBS Text Project (p. 96) suggests two translations. "They who have no help at all" "They who have no need of help" The NASB, NRSV are based on an emendation, "no helper" (לא עזר). UBS Text Project (p. 96) rates "A" (very high probability) to "no restrainer" (לא עצר). This imagery may go back to Job 30:11, "they have cast off the bridle" (BDB 943 I, NIDOTTE, vol. 3, p. 1132). 30:14 This is imagery of a city's wall being breeched in a battle. The VERBS imply the invaders enter the city as the wall crumbles down around them (i.e., a violent, aggressive, fast-moving attack). It is possible to see allusions to military campaigns in Job 30:12, 13, and 14. The Hebrew of all three verses is difficult. 30:15a "Terrors" The FEMININE PLURAL NOUN (BDB 117) is personified (cf. Job 18:11,14; 27:20). Here they refer to those who mock Job (i.e., Job 30:1-8,9,10,12,13,14). 30:15b NASB, NKJV, NRSV "honor" TEV, JPSOA "dignity" "confidence" "noble designs" "hope" "paths" The FEMININE NOUN (BDB 622) is found only thrice in the OT. Job 30:15 – noble standing Isa. 32:8 (twice) noble things noble plans The MASCULINE NOUN (BDB 622) is also found in Isa. 32:8 (i.e., "the noble man"). It is also used often of a noble rank in society (cf. 1 Sam. 2:8; Job 12:21; 21:28; 34:18; Ps. 47:9; 83:11; 107:40; 113:8; 118:9; 146:3; Prov. 8:16).
Jó 30:16-23
30:16-23 This strophe describes how Job feels. His life is poured out (cf. Ps. 42:4). Days of sickness and disease seize him (cf. Job. 30:27). He feels pain at night (i.e., personified). He has no rest from the pain. His skin (lit. "garment," cf. Job 30:30) is distorted. All of this has occurred because of the actions of God (cf. Job 19:7-12). the NASB "it" of Job 30:17 could refer to God (MT has no obvious SUBJECT). Job 30:18 also does not have an expressed SUBJECT and may refer to God. God casts him into the mire, Job 30:19. He cries out to God but He does not respond, Job 30:20 (i.e., legal connotations). God is cruel to him, Job 30:21a (cf. Job 16:9). God's hand persecutes him, Job 30:21b. God casts him to the storm winds, Job 30:22. God will take his life soon, Job 30:23. 30:16 "soul" This is the Hebrew nephesh (BDB 659). See full note on the line at Gen. 35:18. SPECIAL TOPIC: NEPHESH 30:17b This line of poetry could refer to the actions of his mockers the action of the worms in his sores (cf. Job 7:5) the terrible feelings he has about his life (i.e., the pain is personified) 30:18 The JPSOA translation has a footnote with this verse that reads, "Meaning of Hebrew is uncertain." I think it is imagery for Job's disease (which he saw as sent from God). A possible paraphrase of Job 30:18b is "God has seized me by the neck" (supported by DSS of Job). 30:19 "mire" This NOUN (BDB 330 I) usually means "cement," "mortar," or "clay." Here it is paralleled with "dust" (BDB 779) and "ashes" (BDB 68). The context implies it means "mud" (TEV, NJB, REB). The JPSOA, following the LXX, has "clay," which would refer to a place of humiliation. Because of Job 30:23 and a similar term in Ps. 69:2,14, this may be a euphemism of Sheol. SPECIAL TOPIC: SHEOL, I. B. 30:20 This verse catches the essence of Job's spiritual turmoil. God is hidden (see note at Job 30:10, #2) God will not allow Job to present his legal defense of his innocence (cf. Job 19:7) 30:21 "cruel" The rare ADJECTIVE (BDB 470, used four times in the OT) basically means "cruel," "fierce," or "deadly poison" (cf. Deut. 32:33). It is surprising that this term would be used of God, but Job has become embittered (cf. Job 13:24; 16:6-9; 19:7-12). ▣ "hand" See SPECIAL TOPIC: HAND. 30:22 The imagery is God as a tempest – Job 9:17 an east wind – Job 27:21 both are metaphors of divine judgment. ▣ "in a storm" "my success" "in the roar of a storm" "in a raging storm" NJB, REB "in a tempest" "my courage melts" "makest me wretched" The MT has a FEMININE NOUN (BDB 444), which means the noise of a storm. This root is related to the FEMININE NOUNS in Job 30:3,14. Some scholars suggest another root (BDB 996), which also means "noise." JPSOA takes its translation from the VERB (BDB 556, KB 555, Polel IMPERFECT), which means "to soften." But most English translations see the Arabic root, "to toss about," as in a storm.
Jó 30:24-31
30:24-31 This strophe describes how Job views his own actions and motives and is surprised at the judgment of God. Job wept for the people having a hard life ("him whose day was hard"). Job grieved for the needy. He expected good (i.e., the promised result of "the two ways" for the innocent) but evil (i.e., from God, cf. Deuteronomy 7-30) came. He waited for light (from God) but darkness came. He is seething in mind and body (i.e., "inward parts," BDB 588). He cannot relax. He mourns (lit. "blackened") all day. He cries for help to the assembly (i.e., civil or religious) but no help comes (from God nor mankind). He feels ostracized and deserted, like animals in the desert (often these animals refer to the demonic in the OT, cf. Isa. 13:21-22; see SPECIAL TOPIC: THE DEMONIC IN THE OT). Because of Micah 1:8, this may refer to Job crying out. He experiences the terrible pain of his (God-given) disease. He laments continually. 30:24 This line of poetry is uncertain. It is very hard to translate. It seems to have no meaning in this context. Does it refer to what Job did (i.e., help the poor, NJB, REB)? No one helped Job in his need (NRSV, TEV). Does it refer to an act of God (JPSOA, NKJV, TEV, Peshitta)? Job helping himself (LXX). 30:25 "grieved" This VERB (BDB 723, KB 785, Qal PERFECT) occurs only here in the OT. Job claims he has always had pity on the poor and needy (cf. Job 29:12-17; 31:16-23). 30:30 NASB, NJB "on me" NKJV, NRSV "falls from me" "is peeling off me" "peels off" "shrunk upon me" The MT has "from me," which some translations take as a VERB "peeling off" or "falling off." Since we do not know what kind of skin disease Job had, it is hard to make these specific conclusions.