Should a multitude of words go unanswered: verses 2-3 are rhetorical questions, as were the openings of Eliphaz’s and Bildad’s speeches in 4.2 and 8.2 respectively. Zophar’s questions are directed against beliefs that Job has expressed. Multitude of words is a literal translation of the Hebrew text. Most of the ancient versions, however, have changed this to “he who is a great talker,” which was no doubt influenced by Proverbs 10.19. Hebrew Old Testament Text Project believes the expression multitude of words has the sense of “he who multiplies words,” which means that it has the same sense as the ancient versions without changing the text. Zophar asks if a big talker, one who talks much, should be allowed to go on without being corrected. In 8.2 Bildad also accused Job of producing words like a “great wind.” In some languages it is not the words that may be said to go unanswered, but rather the speaker. Accordingly we may translate, for example, “Should one who talks so much not be answered?” “Should a person who uses so many words not have someone speak back to him?” or as a statement, “Anyone who talks as much as you do, Job, should listen to someone else.”

And a man full of talk be vindicated: the second line is parallel in meaning to the first. Man full of talk translates the Hebrew “man of lips,” which is Zophar’s way of scolding Job. The occurrence of this figurative expression in the second line results in heightening the poetic effect. Man full of talk or “man of lips” contrasts sharply with the persons referred to in 8.10, who “utter words out of their understanding,” which is literally “from the heart.” Vindicated translates the Hebrew tsadaq, meaning “to be right, justified, acquitted of doing something wrong.” See comments at 9.15. Zophar does not say who will vindicate or put Job in the right. It is implied that Zophar himself will respond to what Job has been saying. Good News Translation renders multitude of words as “nonsense” and in line b makes “talking” the subject of “put a man in the right.” “Does talking so much put a man in the right?” The question implies a negative answer. If a rhetorical question is used, it may be expressed, for example, “And can so much talk prove you to be innocent?” or “Can your words show you are not guilty?” As a statement, “All of your talk will not prove you to be guiltless.”

Should your babble silence men: babble translates a word rendered “boasts” by Revised Standard Version and Good News Translation in Isaiah 16.6. The same word has the meaning of “chatter,” which is empty, meaningless talk and expresses well the idea in this verse. Silence used here as a verb does not mean to cause them to be totally silent but rather to be made speechless or unable to answer back; so Good News Translation has “Do you think we can’t answer you?” Men here and in verse 11 is the Hebrew word for “males” and is not the usual word for human beings. However, there does not seem to be any attempt to emphasize that they are males in contrast to females, and a general word such as “anyone” is more suitable in translation. Good News Translation translates “we,” referring to Zophar and his two companions. If the translator follows Good News Translation, “we” must be expressed as excluding Job in those languages which make this kind of distinction. “Do you think all your chatter is going to keep us (the speaker and others) from talking?” Other question models are: “Will your wordy speeches leave people silent?” “Will all your talk cause others to remain silent?” The line may be stated negatively: “All of your talk will not keep others from speaking back to you.”

And when you mock, shall no one shame you?: in 9.23 Job says that God “mocks at the calamity of the innocent” (Revised Standard Version). Rowley says that Job’s mocking is not directed at his friends, but rather at their teaching that suffering is the result of sin. Mock means “deride, ridicule, make fun of.” Many languages use idiomatic expressions for mock; for example, “to laugh at someone,” “to make up funny words about,” “to wag the head at,” or “to smack the lips at.” Shame translates a word with the same meaning as in English, but also with the sense of scolding someone, as in Ruth 2.15, where Boaz instructs the harvesters, “Let her glean … and do not reproach her.” New International Version has “Will no one rebuke you…?” and Dhorme translates “without anyone rebuking you.” The line may be rendered, for example, “When you make fun of others, do you think no one will scold you?” “When you wag your head at people, won’t they correct you?” or “When you smack your lips at us, won’t we shake our fingers at you?” In some languages these questions must be answered positively; for example, “Certainly we will.” Some languages will prefer a conditional sentence, “If you mock us, we will reprimand you.”

Quoted with permission from Reyburn, Wiliam. A Handbook on Job. (UBS Helps for Translators). New York: UBS, 1992. For this and other handbooks for translators see here .