Marvin H. Pope, Job (AnB 15; Doubleday: Garden City, 1986), 67.

Marvin H. Pope, Job (AnB 15; Doubleday: Garden City, 1986), 67.)| false
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Francis I. Andersen, Job, an Introduction and Commentary (London: Inter-Varsity Press, 1976), 142.

Francis I. Andersen, Job, an Introduction and Commentary (London: Inter-Varsity Press, 1976), 142.)| false
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Edwin M. Good, In Turns of Tempest; A Reading of Job with a translation (Stanford: Stanford University, 1990), 70.

Edwin M. Good, In Turns of Tempest; A Reading of Job with a translation (Stanford: Stanford University, 1990), 70.)| false
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Felix Perles, Analekten zur Textkritik des Alten Testaments (München: T. Ackermann, 1895), 75. Perles says that: “Das Wort גַּל ‘Quelle’, das man bisher nur aus H. L. 4,12 גַּל נָעוּל מַעְָיָן חתום kannte, scheint auch Hiob 8,16 vorzuliegen. Trotz des parallelen בית אבנים, das selber der Erklärung bedarf, scheint zu bedeuten: ‘Um eine Quelle schlingen sich seine Wurzeln’.” Driver and Gray note that: “גַּל, spring, is very uncertain (in Ct. 412b should most probably be read, as in 412a); nor can the sense obtained be said to be exactly satisfactory.” Cf. Samuel R. Driver and George B. Gray, A Critical Exegetical Commentary on the Book of Job, Vol. ii (icc; Edinburgh: T & T Clark, 1921), 53. Moreover, the meaning “well” does not fit the verb יסבכו.

Felix Perles, Analekten zur Textkritik des Alten Testaments (München: T. Ackermann, 1895), 75. Perles says that: “Das Wort גַּל ‘Quelle’, das man bisher nur aus H. L. 4,12 גַּל נָעוּל מַעְָיָן חתום kannte, scheint auch Hiob 8,16 vorzuliegen. Trotz des parallelen בית אבנים, das selber der Erklärung bedarf, scheint zu bedeuten: ‘Um eine Quelle schlingen sich seine Wurzeln’.” Driver and Gray note that: “גַּל, spring, is very uncertain (in Ct. 4^12b should most probably be read, as in 4^12a); nor can the sense obtained be said to be exactly satisfactory.” Cf. Samuel R. Driver and George B. Gray, A Critical Exegetical Commentary on the Book of Job, Vol. ii (icc; Edinburgh: T & T Clark, 1921), 53. Moreover, the meaning “well” does not fit the verb יסבכו.)| false
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George M. Lamsa, Holy Bible from the Ancient Eastern Text (San Francisco: Harper, 1933), 564.

George M. Lamsa, Holy Bible from the Ancient Eastern Text (San Francisco: Harper, 1933), 564.)| false
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Umbreit, A new version, 169-170.

Umbreit, A new version, 169-170.)| false
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Karl Budde, Das Buch Hiob übersetzt und erklärt (Göttingen: Vandenhoeck & Ruprecht, 1896), 38.

Karl Budde, Das Buch Hiob übersetzt und erklärt (Göttingen: Vandenhoeck & Ruprecht, 1896), 38.)| false
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Umbreit, A new version, 170-171.

Umbreit, A new version, 170-171.)| false
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Barnes, Notes, 249-250.

Barnes, Notes, 249-250.)| false
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Barnes, Notes, 250.

Barnes, Notes, 250.)| false
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Davidson, Commentary, 132.

Davidson, Commentary, 132.)| false
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Davidson, Commentary, 132.

Davidson, Commentary, 132.)| false
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Georg H.A. Ewald, Commentary on the Book of Job (London: Williams and Norgate, 1882), 130.

Georg H.A. Ewald, Commentary on the Book of Job (London: Williams and Norgate, 1882), 130.)| false
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Hirzel, Ludwig, Hiob (Leipzig: Weidmann, 1885), 54.

Hirzel, Ludwig, Hiob (Leipzig: Weidmann, 1885), 54.)| false
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Hirzel, Hiob, 54.

Hirzel, Hiob, 54.)| false
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Hirzel, Hiob, 54. He considers אחר being pars pro toto.

Hirzel, Hiob, 54. He considers אחר being pars pro toto.)| false
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Samuel Cox, A Commentary on the Book of Job (London: Kegan Paul, Trench, Trübner, 1894), 116-117.

Samuel Cox, A Commentary on the Book of Job (London: Kegan Paul, Trench, Trübner, 1894), 116-117.)| false
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Cox, Commentary, 117.

Cox, Commentary, 117.)| false
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Cox, Commentary, 117.

Cox, Commentary, 117.)| false
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Beer, Hiob, 54.

Beer, Hiob, 54.)| false
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Duhm, Hiob, 49.

Duhm, Hiob, 49.)| false
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Budde, Hiob, 38.

Budde, Hiob, 38.)| false
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Naphtali H. Tur-Sinai, The Book of Job (Jerusalem: Kiryath Sepher, 1967), 151.

Naphtali H. Tur-Sinai, The Book of Job (Jerusalem: Kiryath Sepher, 1967), 151.)| false
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Tur-Sinai, Job, 151. Tur-Sinai says: “גנתו may indeed be used here in the sense of a “spring”, as גן in Cant. iv,12.” He also takes גל = “well,” saying: “גל is not here a heap of stones, . . . a ‘heap’ of stones, unlike a house of stone, is not an effective shelter. Rather, this is a continuation of the image of the vigorous plant, which grows by the ‘well’.”

Tur-Sinai, Job, 151. Tur-Sinai says: “גנתו may indeed be used here in the sense of a “spring”, as גן in Cant. iv,12.” He also takes גל = “well,” saying: “גל is not here a heap of stones, . . . a ‘heap’ of stones, unlike a house of stone, is not an effective shelter. Rather, this is a continuation of the image of the vigorous plant, which grows by the ‘well’.”)| false
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Robert Gordis, The Book of God and Man (Chicago: University of Chicago Press, 1965), 246-247. Gordis reads in v. 18 מקומו instead of ממקומו, assumes that the word “saying” is implied, and connects v. 18 to the following verse. In v. 19 he takes משׂוֺשׂ דרכו = “it goes forth on its way,” which does not recognize the construct of the Hebrew text, and אחר = “elsewhere.”

Robert Gordis, The Book of God and Man (Chicago: University of Chicago Press, 1965), 246-247. Gordis reads in v. 18 מקומו instead of ממקומו, assumes that the word “saying” is implied, and connects v. 18 to the following verse. In v. 19 he takes משׂוֺשׂ דרכו = “it goes forth on its way,” which does not recognize the construct of the Hebrew text, and אחר = “elsewhere.”)| false
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Tur-Sinai, Job, 152-153.

Tur-Sinai, Job, 152-153.)| false
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Marvin H. Pope, Job (AnB 15; Doubleday: Garden City, 1986), 67.

Marvin H. Pope, Job (AnB 15; Doubleday: Garden City, 1986), 67.)| false
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E.F. Sutcliffe, “Further Notes on Job, Textual and Exegetical. 6,2-3.13; 8,16-17; 19,20.26,” Bib 31 (1950), 371. Sutcliffe claims that: “All agree that 16 is a symbolic description of the prosperity of a wicked man under the figure of some member of the vegetable world.”

E.F. Sutcliffe, “Further Notes on Job, Textual and Exegetical. 6,2-3.13; 8,16-17; 19,20.26,” Bib 31 (1950), 371. Sutcliffe claims that: “All agree that 16 is a symbolic description of the prosperity of a wicked man under the figure of some member of the vegetable world.”)| false
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Norman Whybray, Job (Sheffield: Sheffield Academic Press, 1998), 61.

Norman Whybray, Job (Sheffield: Sheffield Academic Press, 1998), 61.)| false
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Pope, Job, 67.

Pope, Job, 67.)| false
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Edward J. Kissane, The Book of Job (Dublin: Browne & Nolan, 1939), 44.

Edward J. Kissane, The Book of Job (Dublin: Browne & Nolan, 1939), 44.)| false
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Eduard Dhorme, A Commentary of the Book of Job (London: Nelson, 1967), 122.

Eduard Dhorme, A Commentary of the Book of Job (London: Nelson, 1967), 122.)| false
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Norman C. Habel, The Book of Job: A Commentary (Philadelphia: Westminster Press, 1985), 177.

Norman C. Habel, The Book of Job: A Commentary (Philadelphia: Westminster Press, 1985), 177.)| false
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Clines, Job, 209.

Clines, Job, 209.)| false
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Clines, Job, 209-210.

Clines, Job, 209-210.)| false
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Gerald H. Wilson, Job (Peabody: Hendrickson, 2007), 80. Wilson Wilson takes the term well-watered plant in v. 16a as referring to a “particularly tenacious and spreading weed that draws water intended for the garden plants.”

Gerald H. Wilson, Job (Peabody: Hendrickson, 2007), 80. Wilson Wilson takes the term well-watered plant in v. 16a as referring to a “particularly tenacious and spreading weed that draws water intended for the garden plants.”)| false
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August H. Konkel, Job (Carol Stream: Tyndale, 2006), 72.

August H. Konkel, Job (Carol Stream: Tyndale, 2006), 72.)| false
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Konkel, Job, 74.

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Samuel E. Balentine, Job (Macon: Smyth and Helwys, 2006), 154. Balentine says: “R. Gordis has presented a convincing argument in support of interpreting vv. 16-19 with reference to a second plant that symbolizes the destiny of the righteous person. Among the reasons he cites are the following: (1) v. 12 describes a plant that has withered; v. 16 a plant that remains fresh and moist; (2) v. 17 continues the imagery by describing the plant’s vigor; (3) v. 19 advances the imagery by describing the resilience of a plant that can grow, even in a new environment; and, (4) v. 20 provides a summary of the two plants by depicting the first (vv. 12-15) as an analogue for the destiny of the righteous, the second vv. (16-19) as the analogue for the fate of the wicked.” Cf. Gordis, Robert The Book of Job: Commentary, New Translation, and Special Notes (New York: Jewish Theological Seminary of America, 1978), 92-93. Gordis says very little about v. 18, which it is difficult to associate with the righteous. Gordis has been followed by Habel (Job, 177-178), Hartley (Job, 162-163), J. Gerald Janzen, Job Interpretation, A Bible Commentary for Teaching and Preaching (Atlanta: John Knox, 1985), 85-86; and, I.F. Newsom, The Book of Job (nib vol. 4; Nashville: Abigdon, 1996), 402-403.

Samuel E. Balentine, Job (Macon: Smyth and Helwys, 2006), 154. Balentine says: “R. Gordis has presented a convincing argument in support of interpreting vv. 16-19 with reference to a second plant that symbolizes the destiny of the righteous person. Among the reasons he cites are the following: (1) v. 12 describes a plant that has withered; v. 16 a plant that remains fresh and moist; (2) v. 17 continues the imagery by describing the plant’s vigor; (3) v. 19 advances the imagery by describing the resilience of a plant that can grow, even in a new environment; and, (4) v. 20 provides a summary of the two plants by depicting the first (vv. 12-15) as an analogue for the destiny of the righteous, the second vv. (16-19) as the analogue for the fate of the wicked.” Cf. Gordis, Robert The Book of Job: Commentary, New Translation, and Special Notes (New York: Jewish Theological Seminary of America, 1978), 92-93. Gordis says very little about v. 18, which it is difficult to associate with the righteous. Gordis has been followed by Habel (Job, 177-178), Hartley (Job, 162-163), J. Gerald Janzen, Job Interpretation, A Bible Commentary for Teaching and Preaching (Atlanta: John Knox, 1985), 85-86; and, I.F. Newsom, The Book of Job (nib vol. 4; Nashville: Abigdon, 1996), 402-403.)| false
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Choon-Leong Seow, Job 1-21, Interpretation and Commentary (Grand Rapids: Eerdmans, 2013), 535-536.

Choon-Leong Seow, Job 1-21, Interpretation and Commentary (Grand Rapids: Eerdmans, 2013), 535-536.)| false
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Adalbert Merx, Das Gedicht von Hiob (Jena: Mauke’s Verlag, 1871), 36.

Adalbert Merx, Das Gedicht von Hiob (Jena: Mauke’s Verlag, 1871), 36.)| false
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Budde, Hiob, 38.

Budde, Hiob, 38.)| false
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Seow, Job, 535. Seow notes: “More compelling is Budde’s proposal to take the verb to be אחז and to assume that the quiescent aleph has been elided, . . . The ה at the end of the word, though, must be taken into consideration.” The possibility of a missing or extra א is well attested in the Tanach. For instance, in the following cases an א is missing inside a word: 2 Sam 19:4 תמרו for תאמרו; 2 Sam 21:12 תלום (ketib) but תלאום (qere); Job 1:21 יצתי for יצאתי; 2 Sam 12:3-4 and Prov 10:4 ראש for רש; Prov 13:23 ראשים for רשים; Job 32:18 מלתי for מלאתי; Ez 28:16 מלו for מלאו; 1 Sam 28:24 ותפהו for ותאפהו; Jud 4:19 צמתי for צמאתי; 1 Sam 25:8 בנו (k) but באנו (q); Neh 5:7,8 נשאים (k) but נשים (q); etc.

Seow, Job, 535. Seow notes: “More compelling is Budde’s proposal to take the verb to be אחז and to assume that the quiescent aleph has been elided, . . . The ה at the end of the word, though, must be taken into consideration.” The possibility of a missing or extra א is well attested in the Tanach. For instance, in the following cases an א is missing inside a word: 2 Sam 19:4 תמרו for תאמרו; 2 Sam 21:12 תלום (ketib) but תלאום (qere); Job 1:21 יצתי for יצאתי; 2 Sam 12:3-4 and Prov 10:4 ראש for רש; Prov 13:23 ראשים for רשים; Job 32:18 מלתי for מלאתי; Ez 28:16 מלו for מלאו; 1 Sam 28:24 ותפהו for ותאפהו; Jud 4:19 צמתי for צמאתי; 1 Sam 25:8 בנו (k) but באנו (q); Neh 5:7,8 נשאים (k) but נשים (q); etc.)| false
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Emanuel Tov, The Textual Criticism of the Bible; An Introduction (Jerusalem: Mosad Bialik, 1989), 166-167.

Emanuel Tov, The Textual Criticism of the Bible; An Introduction (Jerusalem: Mosad Bialik, 1989), 166-167.)| false
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Seow, Job, 536. Seow observes: “In the end it is probably best to understand אחר as collective, hence meaning ‘others’. So Scheindlin: ‘others sprout from that dirt.’ At issue, then is not the survival or thriving of this particular moist plant, this particular pious person, but others.”

Seow, Job, 536. Seow observes: “In the end it is probably best to understand אחר as collective, hence meaning ‘others’. So Scheindlin: ‘others sprout from that dirt.’ At issue, then is not the survival or thriving of this particular moist plant, this particular pious person, but others.”)| false
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Pope, Job, 66.

Pope, Job, 66.)| false
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Clines, Job, 201. Cf. Max Loehr, “Die drei Bildad-Rede in Buche Hiob,” bzaw 34 (1920), 108.

Clines, Job, 201. Cf. Max Loehr, “Die drei Bildad-Rede in Buche Hiob,” bzaw 34 (1920), 108.)| false
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Andersen, Job, 141. Andersen says: “It is part of the author’s artistry that he does not make Bildad a man of straw. His case is well stated and the best poetry is used. The ensuing sketch of the destruction of the wicked is brilliant.”

Andersen, Job, 141. Andersen says: “It is part of the author’s artistry that he does not make Bildad a man of straw. His case is well stated and the best poetry is used. The ensuing sketch of the destruction of the wicked is brilliant.”)| false
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Clines, Job, 205.

Clines, Job, 205.)| false
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