أيوب ١٨:١٦

16 His roots wither beneath, And above his branch is lopped off. 17 His remembrance is vanished from the land, And he hath no name far and wide on the plain; 18 They drive him from light into darkness, And chase him out of the world. 19 He hath neither offspring nor descendant among his people, Nor is there an escaped one in his dwellings. The evil-doer is represented under the figure of a plant, Job 18:16, as we have had similar figures already, Job 8:16., Job 15:30, Job 15:32.; (Note: To such biblical figures taken from plants, according to which root and branch are become familiar in the sense of ancestors and descendants (comp. Sir. 23:25, 40:15; Wisd. 4:3-5; Rom 11:16), the arbor consanguineitatis, which is not Roman, but is become common in the Christian refinement of the Roman right, may be traced back; the first trace of this is found in Isidorus Hispalensis (as also the Cabbalistic tree אילן, which represents the Sephir-genealogy, has its origin in Spain).) his complete extirpation is like the dying off of the root and of the branch, as Amo 2:9; Isa 5:24, and "let him not have a root below and a branch above" in the inscription on the sarcophagus of Eschmunazar. Here we again meet with ימּל, the proper meaning of which is so disputed; it is translated by the Targ. (as by us) as Niph. יתמולל, but the meaning "to wither" is near at hand, which, as we said on Job 14:2, may be gained as well from the primary notion "to fall to pieces" (whence lxx ἐπιπεσεῖται), as from the primary notion "to parch, dry." אמל (whence אמלל, formed after the manner of the Arabic IX. form, usually of failing; vid., Caspari, 59) offers a third possible explanation; it signifies originally to be long and lax, to let anything hang down, and thence in Arab. (amala) to hope, i.e., to look…

In this chapter Bildad makes a second assault upon Job. In his first discourse (ch. 8) he had given him encouragement to hope that all should yet be well with him. But here there is not a word of that; he has grown more peevish, and is so far from being convinced by Job's reasonings that he is but more exasperated. I. He sharply reproves Job as haughty and passionate, and obstinate in his opinion (Job 18:1-4). II. He enlarges upon the doctrine he had before maintained, concerning the miser of wicked people and the ruin that attends them (v. 5-21). In this he seems, all along, to have an eye to Job's complaints of the miserable condition he was in, that he was in the dark, bewildered, ensnared, terrified, and hastening out of the world. "This," says Bildad, "is the condition of a wicked man; and therefore thou art one."