Job 18:8
Parallel Verses
English Standard Version
For he is cast into a net by his own feet, and he walks on its mesh.

King James Bible
For he is cast into a net by his own feet, and he walketh upon a snare.

American Standard Version
For he is cast into a net by his own feet, And he walketh upon the toils.

Douay-Rheims Bible
For he hath thrust his feet into a net, and walketh in its meshes.

English Revised Version
For he is cast into a net by his own feet, and he walketh upon the toils.

Webster's Bible Translation
For he is cast into a net by his own feet, and he walketh upon a snare.

Job 18:8 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

1 Then began Bildad the Shuhite, and said:

2 How long will ye hunt for words?!

Attend, and afterwards we will speak.

3 Wherefore are we accounted as beasts,

And narrow-minded in your eyes?

Job's speeches are long, and certainly are a trial of patience to the three, and the heaviest trial to Bildad, whose turn now comes on, because he is at pains throughout to be brief. Hence the reproach of endless babbling with which he begins here, as at Job 8:2, when he at last has an opportunity of speaking; in connection with which it must, however, not be forgotten that Job also, Job 16:3, satirically calls upon them to cease. He is indeed more entitled than his opponents to the entreaty not to weary him with long speeches. The question, Job 18:2, if קנצי six derived from קץ, furnishes no sense, unless perhaps it is, with Ralbag, explained: how long do you make close upon close in order, when you seem to have come to an end, to begin continually anew? For to give the thought: how long do you make no end of speaking, it must have been לא עד־אנה, as the lxx (μέχρι τίνος ου ̓ παύσῃ:) involuntarily inserts the negative. And what should the plur. mean by this rendering? The form קנצי equals קצּי would not cause doubt; for though קצּים does not occur elsewhere in the Old Testament, it is nevertheless sufficient that it is good Aramaic (קצּין), and that another Hebr. plural, as קצי, קצוי, קצוות, would have been hardly in accordance with the usage of the language. But the plural would not be suitable here generally, the over-delicate explanation of Ralbag perhaps excepted. Since the book of Job abounds in Arabisms, and in Arabic qanaṣa (as synon. of ṣâd) signifies venari, venando capere, and qanṣun (maqnaṣun) cassis, rete venatorium; since, further, שׂים קנצים (comp. שׂים ארב, Jeremiah 9:7) is an incontrovertible reading, and all the difficulties in connection with the reference to קץ lying in the עד־אנה for עד־אנה לא and in the plur. vanish, we translate with Castell., Schultens, J. D. Mich., and most modern expositors: how long (here not different from Job 8:2; Job 19:2) will ye lay snares (construction, as also by the other rendering, like Job 24:5; Job 36:16, according to Ges. 116, 1) for words; which, however, is not equivalent to hunt for words in order to contradict, but in order to talk on continually.

(Note: In post-bibl. Hebrew, קנצים has become common in the signification, proofs, arguments, as e.g., a Karaitic poet says, ויחוד שׁמך בקנצים הקימותי, the oneness of thy name have I upheld with proofs; vid., Pinsker, Likute Kadmoniot. Zur Gesch. des Karaismus und der karischen Literatur, 1860, S. קסו.)

Job is the person addressed, for Bildad agrees with the two others. It is remarkable, however, that he addresses Job with "you." Some say that he thinks of Job as one of a number; Ewald observes that the controversy becomes more wide and general; and Schlottm. conjectures that Bildad fixes his eye on individuals of his hearers, on whose countenances he believed he saw a certain inclination to side with Job. This conjecture we will leave to itself; but the remark which Schlottm. also makes, that Bildad regards Job as a type of a whole class, is correct, only one must also add, this address in the plur. is a reply to Job's sarcasm by a similar one. As Job has told the friends that they act as if they were mankind in general, and all wisdom were concentrated in them, so Bildad has taken it amiss that Job connects himself with the whole of the truly upright, righteous, and pure; and he addresses him in the plural, because he, the unit, has puffed himself up as such a collective whole. This wrangler - he means - with such a train behind him, cannot accomplish anything: Oh that you would understand (הבין, as e.g., Job 42:3, not causative, as Job 6:24), i.e., come to your senses, and afterward we will speak, i.e., it is only then possible to walk in the way of understanding. That is not now possible, when he, as one who plays the part of their many, treats them, the three who are agreed in opposition to him, as totally void of understanding, and each one of them unwise, in expressions like Job 17:4, Job 17:10. Looking to Psalm 49:13, 21, one might be tempted to regard נטמינוּ (on the vowel instead of , vid., Ges. 75, rem. 7) as an interchange of consonants from נדמינו: be silent, make an end, ye profligati; but the supposition of this interchange of consonants would be arbitrary. On the other hand, there is no suitable thought in "why are we accounted unclean?" (Vulg. sorduimus), from טמה equals טמא, Leviticus 11:43 (Ges. 75, vi.); the complaint would have no right connection, except it were a very slight one, with Job 17:9. On the contrary, if we suppose a verb טמה in the signification opplere, obturare, which is peculiar to this consonant-combination in the whole range of the Semitic languages (comp. א־טם, Arab. 'ṭm, obstruere, Aram. טמּם, טמטם, Arab. ṭmm, e.g., Talm.: transgression stoppeth up, מטמטמת, man's heart), and after which this טמה has been explained by the Jewish expositors (Raschi: נחשׁבנו טמומים), and is interpreted by סתם (Parchon: נסתמה דעתנו), we gain a sense which corresponds both with previous reproaches of Job and the parallelism, and we decide in its favour with the majority of modern expositors. With the interrogative Wherefore, Bildad appeals to Job's conscience. These invectives proceed from an impassioned self-delusion towards the truth, which he wards off from himself, but cannot however alter.

Job 18:8 Parallel Commentaries

Treasury of Scripture Knowledge

he is cast

Job 22:10 Therefore snares are round about you, and sudden fear troubles you;

Esther 3:9 If it please the king, let it be written that they may be destroyed...

Esther 6:13 And Haman told Zeresh his wife and all his friends every thing that had befallen him. Then said his wise men and Zeresh his wife to him...

Esther 7:5,10 Then the king Ahasuerus answered and said to Esther the queen, Who is he, and where is he, that dared presume in his heart to do so...

Psalm 9:15 The heathen are sunk down in the pit that they made: in the net which they hid is their own foot taken.

Psalm 35:8 Let destruction come on him at unawares; and let his net that he has hid catch himself: into that very destruction let him fall.

Proverbs 5:22 His own iniquities shall take the wicked himself, and he shall be held with the cords of his sins.

Proverbs 29:6 In the transgression of an evil man there is a snare: but the righteous does sing and rejoice.

Ezekiel 32:3 Thus said the Lord GOD; I will therefore spread out my net over you with a company of many people...

1 Timothy 3:7 Moreover he must have a good report of them which are without; lest he fall into reproach and the snare of the devil.

1 Timothy 6:9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts...

2 Timothy 2:26 And that they may recover themselves out of the snare of the devil, who are taken captive by him at his will.

Cross References
Job 5:5
The hungry eat his harvest, and he takes it even out of thorns, and the thirsty pant after his wealth.

Job 18:9
A trap seizes him by the heel; a snare lays hold of him.

Job 19:6
know then that God has put me in the wrong and closed his net about me.

Job 22:10
Therefore snares are all around you, and sudden terror overwhelms you,

Psalm 9:15
The nations have sunk in the pit that they made; in the net that they hid, their own foot has been caught.

Psalm 35:8
Let destruction come upon him when he does not know it! And let the net that he hid ensnare him; let him fall into it--to his destruction!

Isaiah 24:17
Terror and the pit and the snare are upon you, O inhabitant of the earth!

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