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1Then Zophar the Naamathite answered:
2“This is why my troubled thoughts bring me back –[#tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows.; #tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half – indeed, the second part explains the first.]
because of my feelings within me.
3When I hear a reproof that dishonors me,[#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.; #tn See Job 19:3.]
then my understanding prompts me to answer.
4“Surely you know that it has been from old,[#tn The MT has “Do you not know?” The question can be interpreted as a rhetorical question affirming that Job must know this. The question serves to express the conviction that the contents are well-known to the audience (see GKC 474 §150.e).]
ever since humankind was placed on the earth,
5that the elation of the wicked is brief,[#tn The expression in the text is “quite near.” This indicates that it is easily attained, and that its end is near.]
the joy of the godless lasts but a moment.
6Even though his stature reaches to the heavens[#tn The word שִׂיא (si’) has been connected with the verb נָשָׂא (nasa’, “to lift up”), and so interpreted here as “pride.” The form is parallel to “head” in the next part, and so here it refers to his stature, the part that rises up and is crowned. But the verse does describe the pride of such a person, with his head in the heavens.]
and his head touches the clouds,
7he will perish forever, like his own excrement;[#tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.]
those who used to see him will say, ‘Where is he?’
8Like a dream he flies away, never again to be found,[#tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.]
and like a vision of the night he is put to flight.
9People who had seen him will not see him again,[#tn Heb “the eye that had seen him.” Here a part of the person (the eye, the instrument of vision) is put by metonymy for the entire person.]
and the place where he was
will recognize him no longer.
10His sons must recompense the poor;[#tn The early versions confused the root of this verb, taking it from רָצַץ (ratsats, “mistreat”) and not from רָצָה (ratsah, “be please with”). So it was taken to mean, “Let inferiors destroy his children.” But the verb is רָצָה (ratsah). This has been taken to mean “his sons will seek the favor of the poor.” This would mean that they would be reduced to poverty and need help from even the poor. Some commentators see this as another root רָצָה (ratsah) meaning “to compensate; to restore” wealth their father had gained by impoverishing others. This fits the parallelism well, but not the whole context that well.]
his own hands must return his wealth.
11His bones were full of his youthful vigor,[#tn “Bones” is often used metonymically for the whole person, the bones being the framework, meaning everything inside, as well as the body itself.; #sn This line means that he dies prematurely – at the height of his youthful vigor.]
but that vigor will lie down with him in the dust.
12“If evil is sweet in his mouth[#tn The conjunction אִם (’im) introduces clauses that are conditional or concessive. With the imperfect verb in the protasis it indicates what is possible in the present or future. See GKC 496 §159.q).]
and he hides it under his tongue,
13if he retains it for himself
and does not let it go,
and holds it fast in his mouth,
14his food is turned sour in his stomach;[#tn The perfect verb in the apodosis might express the suddenness of the change (see S. R. Driver, Tenses in Hebrew, 204), or it might be a constative perfect looking at the action as a whole without reference to inception, progress, or completion (see IBHS 480-81 §30.1d). The Niphal perfect simply means “is turned” or “turns”; “sour is supplied in the translation to clarify what is meant.; #tn The word is “in his loins” or “within him.” Some translate more specifically “bowels.”]
it becomes the venom of serpents within him.
15The wealth that he consumed he vomits up,[#tn Heb “swallowed.”]
God will make him throw it out of his stomach.
16He sucks the poison of serpents;[#tn The word is a homonym for the word for “head,” which has led to some confusion in the early versions.; #sn To take the possessions of another person is hereby compared to sucking poison from a serpent – it will kill eventually.]
the fangs of a viper kill him.
17He will not look on the streams,[#tn The word פְּלַגּוֹת (pÿlaggot) simply means “streams” or “channels.” Because the word is used elsewhere for “streams of oil” (cf. 29:6), and that makes a good parallelism here, some supply “oil” (cf. NAB, NLT). But the second colon of the verse is probably in apposition to the first. The verb “see” followed by the preposition bet, “to look on; to look over,” means “to enjoy as a possession,” an activity of the victor.]
the rivers, which are the torrents
of honey and butter.
18He gives back the ill-gotten gain[#tn The idea is the fruit of his evil work. The word יָגָע (yaga’) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.]
without assimilating it;
he will not enjoy the wealth from his commerce.
19For he has oppressed the poor and abandoned them;[#tc The verb indicates that after he oppressed the poor he abandoned them to their fate. But there have been several attempts to improve on the text. Several have repointed the text to get a word parallel to “house.” Ehrlich came up with עֹזֵב (’ozev, “mud hut”), Kissane had “hovel” (similar to Neh 3:8). M. Dahood did the same (“The Root ’zb II in Job,” JBL 78 [1959]: 306-7). J. Reider came up with עֶזֶב (’ezev, the “leavings”), what the rich were to leave for the poor (“Contributions to the Scriptural text,” HUCA 24 [1952/53]: 103-6). But an additional root עָזַב (’azav) is questionable. And while the text as it stands is general and not very striking, there is absolutely nothing wrong with it. Dhorme reverses the letters to gain בְּעֹז (bÿ’oz, “with force [or violence]”).]
he has seized a house which he did not build.
20For he knows no satisfaction in his appetite;[#tn Heb “belly,” which represents his cravings, his desires and appetites. The “satisfaction” is actually the word for “quiet; peace; calmness; ease.” He was driven by greedy desires, or he felt and displayed an insatiable greed.]
he does not let anything he desires escape.
21“Nothing is left for him to devour;[#tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.]
that is why his prosperity does not last.
22In the fullness of his sufficiency,[#tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word sapaq,” ZAW 75 [1963]: 88-90).]
distress overtakes him.
the full force of misery will come upon him.
23“While he is filling his belly,[#tn D. J. A. Clines observes that to do justice to the three jussives in the verse, one would have to translate “May it be, to fill his belly to the full, that God should send…and rain” (Job [WBC], 477). The jussive form of the verb at the beginning of the verse could also simply introduce a protasis of a conditional clause (see GKC 323 §109.h, i). This would mean, “if he [God] is about to fill his [the wicked’s] belly to the full, he will send….” The NIV reads “when he has filled his belly.” These fit better, because the context is talking about the wicked in his evil pursuit being cut down.]
God sends his burning anger against him,
and rains down his blows upon him.
24If he flees from an iron weapon,
then an arrow from a bronze bow pierces him.
25When he pulls it out and it comes out of his back,[#tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.]
the gleaming point out of his liver,
terrors come over him.
26Total darkness waits to receive his treasures;[#tn Heb “all darkness is hidden for his laid up things.” “All darkness” refers to the misfortunes and afflictions that await. The verb “hidden” means “is destined for.”]
a fire which has not been kindled
will consume him
and devour what is left in his tent.
27The heavens reveal his iniquity;
the earth rises up against him.
28A flood will carry off his house,
rushing waters on the day of God’s wrath.
29Such is the lot God allots the wicked,
and the heritage of his appointment from God.”