Ayub 12:1--14:22
Konteks12:1 Then Job answered:
12:2 “Without a doubt you are the people, 2
and wisdom will die with you. 3
12:3 I also have understanding 4 as well as you;
I am not inferior to you. 5
Who does not know such things as these? 6
12:4 I am 7 a laughingstock 8 to my friends, 9
I, who called on God and whom he answered 10 –
a righteous and blameless 11 man
is a laughingstock!
12:5 For calamity, 12 there is derision
(according to the ideas of the fortunate 13 ) –
a fate 14 for those whose feet slip!
12:6 But 15 the tents of robbers are peaceful,
and those who provoke God are confident 16 –
who carry their god in their hands. 17
12:7 “But now, ask the animals and they 19 will teach you,
or the birds of the sky and they will tell you.
12:8 Or speak 20 to the earth 21 and it will teach you,
or let the fish of the sea declare to you.
12:9 Which of all these 22 does not know
that the hand of the Lord 23 has done 24 this,
12:10 in whose hand 25 is the life 26 of every creature
and the breath of all the human race. 27
12:11 Does not the ear test words,
as 28 the tongue 29 tastes food? 30
12:12 Is not wisdom found among the aged? 31
Does not long life bring understanding?
12:13 “With God 32 are wisdom and power;
counsel and understanding are his. 33
12:14 If 34 he tears down, it cannot be rebuilt;
if he imprisons a person, there is no escape. 35
12:15 If he holds back the waters, then they dry up; 36
if he releases them, 37 they destroy 38 the land.
12:16 With him are strength and prudence; 39
both the one who goes astray 40
and the one who misleads are his.
12:17 He 41 leads 42 counselors away stripped 43
and makes judges 44 into fools. 45
12:18 He loosens 46 the bonds 47 of kings
and binds a loincloth 48 around their waist.
12:19 He leads priests away stripped 49
and overthrows 50 the potentates. 51
12:20 He deprives the trusted advisers 52 of speech 53
and takes away the discernment 54 of elders.
12:21 He pours contempt on noblemen
and disarms 55 the powerful. 56
12:22 He reveals the deep things of darkness,
and brings deep shadows 57 into the light.
12:23 He makes nations great, 58 and destroys them;
he extends the boundaries of nations
12:24 He deprives the leaders of the earth 61
of their understanding; 62
he makes them wander
in a trackless desert waste. 63
12:25 They grope about in darkness 64 without light;
he makes them stagger 65 like drunkards.
13:1 “Indeed, my eyes have seen all this, 67
my ears have heard and understood it.
13:2 What you know, 68 I 69 know also;
I am not inferior 70 to you!
13:3 But I wish to speak 71 to the Almighty, 72
and I desire to argue 73 my case 74 with God.
13:4 But you, however, are inventors of lies; 75
all of you are worthless physicians! 76
13:5 If only you would keep completely silent! 77
For you, that would be wisdom. 78
13:6 “Listen now to my argument, 79
and be attentive to my lips’ contentions. 80
13:7 Will you speak wickedly 81 on God’s behalf? 82
Will you speak deceitfully for him?
13:8 Will you show him partiality? 83
Will you argue the case 84 for God?
13:9 Would it turn out well if he would examine 85 you?
Or as one deceives 86 a man would you deceive him?
13:10 He would certainly rebuke 87 you
if you secretly 88 showed partiality!
13:11 Would not his splendor 89 terrify 90 you
and the fear he inspires 91 fall on you?
13:12 Your maxims 92 are proverbs of ashes; 93
your defenses 94 are defenses of clay. 95
13:13 “Refrain from talking 96 with me so that 97 I may speak;
then let come to me 98 what may. 99
13:14 Why 100 do I put myself in peril, 101
and take my life in my hands?
13:15 Even if he slays me, I will hope in him; 102
I will surely 103 defend 104 my ways to his face!
13:16 Moreover, this will become my deliverance,
for no godless person would come before him. 105
13:17 Listen carefully 106 to my words;
let your ears be attentive to my explanation. 107
13:18 See now, 108 I have prepared 109 my 110 case; 111
I know that I am right. 112
13:19 Who 113 will contend with me?
If anyone can, I will be silent and die. 114
13:20 Only in two things spare me, 115 O God, 116
and then I will not hide from your face:
13:21 Remove 117 your hand 118 far from me
and stop making me afraid with your terror. 119
13:22 Then call, 120 and I will answer,
or I will speak, and you respond to me.
13:23 How many are my 121 iniquities and sins?
Show me my transgression and my sin. 122
13:24 Why do you hide your face 123
and regard me as your enemy?
13:25 Do you wish to torment 124 a windblown 125 leaf
and chase after dry chaff? 126
13:26 For you write down 127 bitter things against me
and cause me to inherit the sins of my youth. 128
13:27 And you put my feet in the stocks 129
and you watch all my movements; 130
you put marks 131 on the soles of my feet.
13:28 So I 132 waste away like something rotten, 133
like a garment eaten by moths.
lives but a few days, 135 and they are full of trouble. 136
14:2 He grows up 137 like a flower and then withers away; 138
he flees like a shadow, and does not remain. 139
14:3 Do you fix your eye 140 on such a one? 141
And do you bring me 142 before you for judgment?
14:4 Who can make 143 a clean thing come from an unclean? 144
No one!
14:5 Since man’s days 145 are determined, 146
the number of his months is under your control; 147
you have set his limit 148 and he cannot pass it.
14:6 Look away from him and let him desist, 149
until he fulfills 150 his time like a hired man.
14:7 “But there is hope for 151 a tree: 152
If it is cut down, it will sprout again,
and its new shoots will not fail.
14:8 Although its roots may grow old 153 in the ground
and its stump begins to die 154 in the soil, 155
14:9 at the scent 156 of water it will flourish 157
and put forth 158 shoots like a new plant.
14:10 But man 159 dies and is powerless; 160
he expires – and where is he? 161
14:11 As 162 water disappears from the sea, 163
or a river drains away and dries up,
14:12 so man lies down and does not rise;
until the heavens are no more, 164
they 165 will not awake
nor arise from their sleep.
14:13 “O that 166 you would hide me in Sheol, 167
and conceal me till your anger has passed! 168
O that you would set me a time 169
and then remember me! 170
14:14 If a man dies, will he live again? 171
All the days of my hard service 172 I will wait 173
until my release comes. 174
14:15 You will call 175 and I 176 – I will answer you;
you will long for 177 the creature you have made. 178
14:16 “Surely now you count my steps; 180
then you would not mark 181 my sin. 182
14:17 My offenses would be sealed up 183 in a bag; 184
you would cover over 185 my sin.
14:18 But as 186 a mountain falls away and crumbles, 187
and as a rock will be removed from its place,
14:19 as water wears away stones,
and torrents 188 wash away the soil, 189
so you destroy man’s hope. 190
14:20 You overpower him once for all, 191
and he departs;
you change 192 his appearance
and send him away.
14:21 If 193 his sons are honored, 194
he does not know it; 195
if they are brought low,
he does not see 196 it.
14:22 Only his flesh has pain for himself, 197
and he mourns for himself.” 198
[12:1] 1 sn This long speech of Job falls into three parts: in 12:2-25 Job expresses his resentment at his friends’ attitude of superiority and acknowledges the wisdom of God; then, in 13:1-28 Job expresses his determination to reason with God, expresses his scorn for his friends’ advice, and demands to know what his sins are; and finally, in 14:1-22 Job laments the brevity of life and the finality of death.
[12:2] 2 tn The expression “you are the people” is a way of saying that the friends hold the popular opinion – they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for “people.” Some have suggested “you are complete” (based on Arabic), “you are the strong one” (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: “you are the people with whom wisdom will die” (“Note on Job 12:2,” VT 25 [1975]: 670-71).
[12:2] 3 sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.
[12:3] 4 tn The word is literally “heart,” meaning a mind or understanding.
[12:3] 5 tn Because this line is repeated in 13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding.
[12:3] 6 tn Heb “With whom are not such things as these?” The point is that everyone knows the things that these friends have been saying – they are commonplace.
[12:4] 7 tn Some are troubled by the disharmony with “I am” and “to his friend.” Even though the difficulty is not insurmountable, some have emended the text. Some simply changed the verb to “he is,” which was not very compelling. C. D. Isbell argued that אֶהְיֶה (’ehyeh, “I am”) is an orthographic variant of יִהְיֶה (yihyeh, “he will”) – “a person who does not know these things would be a laughingstock” (JANESCU 37 [1978]: 227-36). G. R. Driver suggests the meaning of the MT is something like “(One that is) a mockery to his friend I am to be.”
[12:4] 8 tn The word simply means “laughter”; but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.
[12:4] 9 tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”
[12:4] 10 tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends.
[12:4] 11 tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327).
[12:5] 12 tn The first word, לַפִּיד (lapid), could be rendered “a torch of scorn,” but this gives no satisfying meaning. The ל (lamed) is often taken as an otiose letter, and the noun פִּיד (pid) is “misfortune, calamity” (cf. Job 30:24; 31:29).
[12:5] 13 tn The noun עַשְׁתּוּת (’ashtut, preferably עַשְׁתּוֹת, ’ashtot) is an abstract noun from עָשַׁת (’ashat, “to think”). The word שַׁאֲנָן (sha’anan) means “easy in mind, carefree,” and “happy.”
[12:5] 14 tn The form has traditionally been taken to mean “is ready” from the verb כּוּן (kun, “is fixed, sure”). But many commentators look for a word parallel to “calamity.” So the suggestion has been put forward that נָכוֹן (nakhon) be taken as a noun from נָכָה (nakhah, “strike, smite”): “a blow” (Schultens, Dhorme, Gordis), “thrust” or “kick” (HALOT 698 s.v. I נָכוֹן).
[12:6] 15 tn The verse gives the other side of the coin now, the fact that the wicked prosper.
[12:6] 16 tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
[12:6] 17 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.
[12:7] 18 sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”
[12:7] 19 tn The singular verb is used here with the plural collective subject (see GKC 464 §145.k).
[12:8] 20 tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles – totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15).
[12:8] 21 tn A. B. Davidson (Job, 90) offers a solution by taking “earth” to mean all the lower forms of life that teem in the earth (a metonymy of subject).
[12:9] 22 tn This line could also be translated “by all these,” meaning “who is not instructed by nature?” (H. H. Rowley, Job [NCBC], 93). But D. J. A. Clines points out that the verses have presented the animals as having knowledge and communicating it, so the former reading would be best (Job [WBC], 279).
[12:9] 23 tc Some commentators have trouble with the name “Yahweh” in this verse, which is not the pattern in the poetic section of Job. Three
[12:9] 24 sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world.
[12:10] 25 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”
[12:10] 26 tn The two words נֶפֶשׁ (nefesh) and רוּחַ (ruakh) are synonymous in general. They could be translated “soul” and “spirit,” but “soul” is not precise for נֶפֶשׁ (nefesh), and so “life” is to be preferred. Since that is the case for the first half of the verse, “breath” will be preferable in the second part.
[12:10] 27 tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.”
[12:11] 28 tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.
[12:11] 29 tn Heb “the palate.”
[12:11] 30 tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i).
[12:11] sn In the rest of the chapter Job turns his attention away from creation to the wisdom of ancient men. In Job 13:1 when Job looks back to this part, he refers to both the eye and the ear. In vv. 13-25 Job refers to many catastrophes which he could not have seen, but must have heard about.
[12:12] 31 tn The statement in the Hebrew Bible simply has “among the aged – wisdom.” Since this seems to be more the idea of the friends than of Job, scholars have variously tried to rearrange it. Some have proposed that Job is citing his friends: “With the old men, you say, is wisdom” (Budde, Gray, Hitzig). Others have simply made it a question (Weiser). But others take לֹא (lo’) from the previous verse and make it the negative here, to say, “wisdom is not….” But Job will draw on the wisdom of the aged, only with discernment, for ultimately all wisdom is with God.
[12:13] 32 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[12:13] 33 sn A. B. Davidson (Job, 91) says, “These attributes of God’s [sic] confound and bring to nought everything bearing the same name among men.”
[12:14] 34 tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.
[12:14] 35 tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God.
[12:15] 36 tc The LXX has a clarification: “he will dry the earth.”
[12:15] 37 sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God.
[12:15] 38 tn The verb הָפַךְ (hafakh) means “to overthrow; to destroy; to overwhelm.” It was used in Job 9:5 for “overturning” mountains. The word is used in Genesis for the destruction of Sodom.
[12:16] 39 tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.
[12:16] 40 tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.
[12:17] 41 tn The personal pronoun normally present as the subject of the participle is frequently omitted (see GKC 381 §119.s).
[12:17] 42 tn GKC 361-62 §116.x notes that almost as a rule a participle beginning a sentence is continued with a finite verb with or without a ו (vav). Here the participle (“leads”) is followed by an imperfect (“makes fools”) after a ו (vav).
[12:17] 43 tn The word שׁוֹלָל (sholal), from the root שָׁלַל (shalal, “to plunder; to strip”), is an adjective expressing the state (and is in the singular, as if to say, “in the state of one naked” [GKC 375 §118.o]). The word is found in military contexts (see Mic 1:8). It refers to the carrying away of people in nakedness and shame by enemies who plunder (see also Isa 8:1-4). They will go away as slaves and captives, deprived of their outer garments. Some (cf. NAB) suggest “barefoot,” based on the LXX of Mic 1:8; but the meaning of that is uncertain. G. R. Driver wanted to derive the word from an Arabic root “to be mad; to be giddy,” forming a better parallel.
[12:17] 44 sn The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power.
[12:17] 45 tn Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools.
[12:18] 46 tn The verb may be classified as a gnomic perfect, or possibly a potential perfect – “he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5).
[12:18] 47 tc There is a potential textual difficulty here. The MT has מוּסַר (musar, “discipline”), which might have replaced מוֹסֵר (moser, “bond, chain”) from אָסַר (’asar, “to bind”). Or מוּסַר might be an unusual form of אָסַר (an option noted in HALOT 557 s.v. *מוֹסֵר). The line is saying that if the kings are bound, God can set them free, and in the second half, if they are free, he can bind them. Others take the view that this word “bond” refers to the power kings have over others, meaning that God can reduce kings to slavery.
[12:18] 48 tn Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times.
[12:19] 49 tn Except for “priests,” the phraseology is identical to v. 17a.
[12:19] 50 tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid.
[12:19] 51 tn The original meaning of אֵיתָן (’eytan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society.
[12:20] 52 tn The Hebrew נֶאֱמָנִים (ne’emanim) is the Niphal participle; it is often translated “the faithful” in the Bible. The Rabbis rather fancifully took the word from נְאֻם (nÿ’um, “oracle, utterance”) and so rendered it “those who are eloquent, fluent in words.” But that would make this the only place in the Bible where this form came from that root or any other root besides אָמַן (’aman, “confirm, support”). But to say that God takes away the speech of the truthful or the faithful would be very difficult. It has to refer to reliable men, because it is parallel to the elders or old men. The NIV has “trusted advisers,” which fits well with kings and judges and priests.
[12:20] 53 tn Heb “he removes the lip of the trusted ones.”
[12:20] 54 tn Heb “taste,” meaning “opinion” or “decision.”
[12:21] 55 tn The expression in Hebrew uses מְזִיחַ (mÿziakh, “belt”) and the Piel verb רִפָּה (rippah, “to loosen”) so that “to loosen the belt of the mighty” would indicate “to disarm/incapacitate the mighty.” Others have opted to change the text: P. Joüon emends to read “forehead” – “he humbles the brow of the mighty.”
[12:21] 56 tn The word אָפַק (’afaq, “to be strong”) is well-attested, and the form אָפִיק (’afiq) is a normal adjective formation. So a translation like “mighty” (KJV, NIV) or “powerful” is acceptable, and further emendations are unnecessary.
[12:22] 57 tn The Hebrew word is traditionally rendered “shadow of death” (so KJV, ASV); see comments at Job 3:3.
[12:23] 58 tn The word מַשְׂגִּיא (masgi’, “makes great”) is a common Aramaic word, but only occurs in Hebrew here and in Job 8:11 and 36:24. Some
[12:23] 59 tn The difficulty with the verb נָחָה (nakhah) is that it means “to lead; to guide,” but not “to lead away” or “to disperse,” unless this passage provides the context for such a meaning. Moreover, it never has a negative connotation. Some vocalize it וַיַּנִּיחֶם (vayyannikhem), from נוּחַ (nuakh), the causative meaning of “rest,” or “abandon” (Driver, Gray, Gordis). But even there it would mean “leave in peace.” Blommerde suggests the second part is antithetical parallelism, and so should be positive. So Ball proposed וַיִּמְחֶם (vayyimkhem) from מָחָה (makhah): “and he cuts them off.”
[12:23] 60 sn The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God’s arbitrary power.
[12:24] 61 tn Heb “the heads of the people of the earth.”
[12:24] 63 tn The text has בְּתֹהוּ לֹא־דָרֶךְ (bÿtohu lo’ darekh): “in waste – no way,” or “in a wasteland [where there is] no way,” thus, “trackless” (see the discussion of negative attributes using לֹא [lo’] in GKC 482 §152.u).
[12:25] 64 tn The word is an adverbial accusative.
[12:25] 65 tn The verb is the same that was in v. 24, “He makes them [the leaders still] wander” (the Hiphil of תָּעָה, ta’ah). But in this passage some commentators emend the text to a Niphal of the verb and put it in the plural, to get the reading “they reel to and fro.” But even if the verse closes the chapter and there is no further need for a word of divine causation, the Hiphil sense works well here – causing people to wander like a drunken man would be the same as making them stagger.
[13:1] 66 sn Chapter 13 records Job’s charges against his friends for the way they used their knowledge (1-5), his warning that God would find out their insincerity (6-12), and his pleading of his cause to God in which he begs for God to remove his hand from him and that he would not terrify him with his majesty and that he would reveal the sins that caused such great suffering (13-28).
[13:1] 67 tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”
[13:2] 68 tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.
[13:2] 69 tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”
[13:2] 70 tn The verb “fall” is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.
[13:3] 71 tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.
[13:3] 72 tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).
[13:3] 73 tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).
[13:3] 74 tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).
[13:4] 75 tn The טֹפְלֵי־שָׁקֶר (tofÿle shaqer) are “plasterers of lies” (Ps 119:69). The verb means “to coat, smear, plaster.” The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with “false physicians.”
[13:4] 76 tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him – but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29.
[13:5] 77 tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”
[13:5] 78 tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).
[13:6] 79 sn Job first will argue with his friends. His cause that he will plead with God begins in v. 13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation.
[13:6] 80 tn The Hebrew word רִבוֹת (rivot, “disputes, contentions”) continues the imagery of presenting a legal case. The term is used of legal disputations and litigation. See, also, v. 19a.
[13:7] 81 tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).
[13:7] 82 tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.
[13:8] 83 sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.
[13:8] 84 tn The same root is used here (רִיב, riv, “dispute, contention”) as in v. 6b (see note).
[13:9] 85 tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.
[13:9] 86 tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.
[13:10] 87 tn The verbal idea is intensified with the infinitive absolute. This is the same verb used in v. 3; here it would have the sense of “rebuke, convict.”
[13:10] sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him.
[13:10] 88 sn The use of the word “in secret” or “secretly” suggests that what they do is a guilty action (31:27a).
[13:11] 89 sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, sÿ’eto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissa’un) in the last verse. They are both from the verb נָשַׂא (nasa’, “to lift up”).
[13:11] 90 tn On this verb in the Piel, see 7:14.
[13:11] 91 tn Heb “His dread”; the suffix is a subjective genitive.
[13:12] 92 tn The word is זִכְרֹנֵיכֶם (zikhronekhem, “your remembrances”). The word זִכָּרֹן (zikkaron) not only can mean the act of remembering, but also what is remembered – what provokes memory or is worth being remembered. In the plural it can mean all the memorabilia, and in this verse all the sayings and teachings. H. H. Rowley (Job [NCBC], 99) suggests that in Job’s speech it could mean “all your memorized sayings.”
[13:12] 93 tn The parallelism of “dust” and “ashes” is fairly frequent in scripture. But “proverbs of ashes” is difficult. The genitive is certainly describing the proverbs; it could be classified as a genitive of apposition, proverbs that are/have become ashes. Ashes represent something that at one time may have been useful, but now has been reduced to what is worthless.
[13:12] 94 tn There is a division of opinion on the source of this word. Some take it from “answer”, related to Arabic, Aramaic, and Syriac words for “answer,” and so translate it “responses” (JB). Others take it from a word for “back,” with a derived meaning of the “boss” of the shield, and translate it bulwark or “defenses” (NEB, RSV, NIV). The idea of “answers” may fit the parallelism better, but “defenses” can be taken figuratively to refer to verbal defenses.
[13:12] 95 sn Any defense made with clay would crumble on impact.
[13:13] 96 tn The Hebrew has a pregnant construction: “be silent from me,” meaning “stand away from me in silence,” or “refrain from talking with me.” See GKC 384 §119.ff. The LXX omits “from me,” as do several commentators.
[13:13] 97 tn The verb is the Piel cohortative; following the imperative of the first colon this verb would show purpose or result. The inclusion of the independent personal pronoun makes the focus emphatic – “so that I (in my turn) may speak.”
[13:13] 98 tn The verb עָבַר (’avar, “pass over”) is used with the preposition עַל (’al, “upon”) to express the advent of misfortune, namely, something coming against him.
[13:13] 99 tn The interrogative pronoun מָה (mah) is used in indirect questions, here introducing a clause [with the verb understood] as the object – “whatever it be” (see GKC 443-44 §137.c).
[13:14] 100 tc Most editors reject עַל־מָה (’al mah) as dittography from the last verse.
[13:14] 101 tn Heb “why do I take my flesh in my teeth?” This expression occurs nowhere else. It seems to be drawn from animal imagery in which the wild beast seizes the prey and carries it off to a place of security. The idea would then be that Job may be destroying himself. An animal that fights with its flesh (prey) in its mouth risks losing it. Other commentators do not think this is satisfactory, but they are unable to suggest anything better.
[13:15] 102 tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).
[13:15] 103 tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.
[13:15] 104 tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.
[13:16] 105 sn The fact that Job will dare to come before God and make his case is evidence – to Job at least – that he is innocent.
[13:17] 106 tn The infinitive absolute intensifies the imperative, which serves here with the force of an immediate call to attention. In accordance with GKC 342 §113.n, the construction could be translated, “Keep listening” (so ESV).
[13:17] 107 tn The verb has to be supplied in this line, for the MT has “and my explanation in your ears.” In the verse, both “word” and “explanation” are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles).
[13:18] 108 tn The particle הִנֵּה (hinneh) functions almost as an imperative here, calling attention to what follows: “look” (archaic: behold).
[13:18] 109 tn The verb עָרַךְ (’arakh) means “to set in order, set in array [as a battle], prepare” in the sense here of arrange and organize a lawsuit.
[13:18] 110 tn The pronoun is added because this is what the verse means.
[13:18] 111 tn The word מִשְׁפָּט (mishpat) usually means “judgment; decision.” Here it means “lawsuit” (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4).
[13:18] 112 tn The pronoun is emphatic before the verb: “I know that it is I who am right.” The verb means “to be right; to be righteous.” Some have translated it “vindicated,” looking at the outcome of the suit.
[13:19] 113 tn The interrogative is joined with the emphatic pronoun, stressing “who is he [who] will contend,” or more emphatically, “who in the world will contend.” Job is confident that no one can bring charges against him. He is certain of success.
[13:19] 114 sn Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally “keep silent and expire”).
[13:20] 115 tn The line reads “do not do two things.”
[13:20] 116 tn “God” is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power.
[13:21] 117 tn The imperative הַרְחַק (harkhaq, “remove”; GKC 98 §29.q), from רָחַק (rakhaq, “far, be far”) means “take away [far away]; to remove.”
[13:21] 118 sn This is a common, but bold, anthropomorphism. The fact that the word used is כַּף (kaf, properly “palm”) rather than יָד (yad, “hand,” with the sense of power) may stress Job’s feeling of being trapped or confined (see also Ps 139:5, 7).
[13:22] 120 tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.
[13:23] 121 tn The pronoun “my” is not in the Hebrew text, but has been supplied here in the translation.
[13:23] 122 sn Job uses three words for sin here: “iniquities,” which means going astray, erring; “sins,” which means missing the mark or the way; and “transgressions,” which are open rebellions. They all emphasize different kinds of sins and different degrees of willfulness. Job is demanding that any sins be brought up. Both Job and his friends agree that great afflictions would have to indicate great offenses – he wants to know what they are.
[13:24] 123 sn The anthropomorphism of “hide the face” indicates a withdrawal of favor and an outpouring of wrath (see Ps 30:7 [8]; Isa 54:8; Ps 27:9). Sometimes God “hides his face” to make himself invisible or aloof (see 34:29). In either case, if God covers his face it is because he considers Job an enemy – at least this is what Job thinks.
[13:25] 124 tn The verb תַּעֲרוֹץ (ta’arots, “you torment”) is from עָרַץ (’arats), which usually means “fear; dread,” but can also mean “to make afraid; to terrify” (Isa 2:19,21). The imperfect is here taken as a desiderative imperfect: “why do you want to”; but it could also be a simple future: “will you torment.”
[13:25] 125 tn The word נִדָּף (niddaf) is “driven” from the root נָדַף (nadaf, “drive”). The words “by the wind” or the interpretation “windblown” has to be added for the clarification. Job is comparing himself to this leaf (so an implied comparison, called hypocatastasis) – so light and insubstantial that it is amazing that God should come after him. Guillaume suggests that the word is not from this root, but from a second root נָדַף (nadaf), cognate to Arabic nadifa, “to dry up” (A. Guillaume, “A Note on Isaiah 19:7,” JTS 14 [1963]: 382-83). But as D. J. A. Clines notes (Job [WBC], 283), a dried leaf is a driven leaf – a point Guillaume allows as he says there is ambiguity in the term.
[13:25] 126 tn The word קַשׁ (qash) means “chaff; stubble,” or a wisp of straw. It is found in Job 41:20-21 for that which is so worthless and insignificant that it is hardly worth mentioning. If dried up or withered, it too will be blown away in the wind.
[13:26] 127 tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).
[13:26] 128 sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.
[13:27] 129 tn The word occurs here and in Job 33:11. It could be taken as “stocks,” in which the feet were held fast; or it could be “shackles,” which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing.
[13:27] 130 tn The word means “ways; roads; paths,” but it is used here in the sense of the “way” in which one goes about his activities.
[13:27] 131 tn The verb תִּתְחַקֶּה (titkhaqqeh) is a Hitpael from the root חָקָה (khaqah, parallel to חָקַק, khaqaq). The word means “to engrave” or “to carve out.” This Hitpael would mean “to imprint something on oneself” (E. Dhorme [Job, 192] says on one’s mind, and so derives the meaning “examine.”). The object of this is the expression “on the roots of my feet,” which would refer to where the feet hit the ground. Since the passage has more to do with God’s restricting Job’s movement, the translation “you set a boundary to the soles of my feet” would be better than Dhorme’s view. The image of inscribing or putting marks on the feet is not found elsewhere. It may be, as Pope suggests, a reference to marking the slaves to make tracking them easier. The LXX has “you have penetrated to my heels.”
[13:28] 132 tn Heb “and he.” Some of the commentators move the verse and put it after Job 14:2, 3 or 6.
[13:28] 133 tn The word רָקָב (raqav) is used elsewhere in the Bible of dry rot in a house, or rotting bones in a grave. It is used in parallelism with “moth” both here and in Hos 5:12. The LXX has “like a wineskin.” This would be from רֹקֶב (roqev, “wineskin”). This word does not occur in the Hebrew Bible, but is attested in Sir 43:20 and in Aramaic. The change is not necessary.
[14:1] 134 tn The first of the threefold apposition for אָדָם (’adam, “man”) is “born of a woman.” The genitive (“woman”) after a passive participle denotes the agent of the action (see GKC 359 §116.l).
[14:1] 135 tn The second description is simply “[is] short of days.” The meaning here is that his life is short (“days” being put as the understatement for “years”).
[14:1] 136 tn The third expression is “consumed/full/sated – with/of – trouble/restlessness.” The latter word, רֹגֶז (rogez), occurred in Job 3:17; see also the idea in 10:15.
[14:2] 137 tn Heb יָצָא (yatsa’, “comes forth”). The perfect verb expresses characteristic action and so is translated by the present tense (see GKC 329 §111.s).
[14:2] 138 tn The verb וַיִּמָּל (vayyimmal) is from the root מָלַל (malal, “to languish; to wither”) and not from a different root מָלַל (malal, “to cut off”).
[14:2] 139 tn The verb is “and he does not stand.” Here the verb means “to stay fixed; to abide.” The shadow does not stay fixed, but continues to advance toward darkness.
[14:3] 140 tn Heb “open the eye on,” an idiom meaning to prepare to judge someone.
[14:3] 141 tn The verse opens with אַף־עַל־זֶה (’af-’al-zeh), meaning “even on such a one!” It is an exclamation of surprise.
[14:3] 142 tn The text clearly has “me” as the accusative; but many wish to emend it to say “him” (אֹתוֹ, ’oto). But D. J. A. Clines rightly rejects this in view of the way Job is written, often moving back and forth from his own tragedy and others’ tragedies (Job [WBC], 283).
[14:4] 143 tn The expression is מִי־יִתֵּן (mi-yitten, “who will give”; see GKC 477 §151.b). Some commentators (H. H. Rowley and A. B. Davidson) wish to take this as the optative formula: “O that a clean might come out of an unclean!” But that does not fit the verse very well, and still requires the addition of a verb. The exclamation here simply implies something impossible – man is unable to attain purity.
[14:4] 144 sn The point being made is that the entire human race is contaminated by sin, and therefore cannot produce something pure. In this context, since man is born of woman, it is saying that the woman and the man who is brought forth from her are impure. See Ps 51:5; Isa 6:5; and Gen 6:5.
[14:5] 146 tn The passive participle is from חָרַץ (kharats), which means “determined.” The word literally means “cut” (Lev 22:22, “mutilated”). E. Dhorme, (Job, 197) takes it to mean “engraved” as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of “decreed.” This, he argues, is parallel to the way חָקַק (khaqaq, “engrave”) is used. The word חֹק (khoq) is an “ordinance” or “statute”; the idea is connected to the verb “to engrave.” The LXX has “if his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.”
[14:5] 147 tn Heb “[is] with you.” This clearly means under God’s control.
[14:5] 148 tn The word חֹק (khoq) has the meanings of “decree, decision, and limit” (cf. Job 28:26; 38:10).
[14:5] sn Job is saying that God foreordains the number of the days of man. He foreknows the number of the months. He fixes the limit of human life which cannot be passed.
[14:6] 149 tn The verb חָדַל (khadal) means “to desist; to cease.” The verb would mean here “and let him desist,” which some take to mean “and let him rest.” But since this is rather difficult in the line, commentators have suggested other meanings. Several emend the text slightly to make it an imperative rather than an imperfect; this is then translated “and desist.” The expression “from him” must be added. Another suggestion that is far-fetched is that of P. J. Calderone (“CHDL-II in poetic texts,” CBQ 23 [1961]: 451-60) and D. W. Thomas (VTSup 4 [1957]: 8-16), having a new meaning of “be fat.”
[14:6] 150 tn There are two roots רָצַה (ratsah). The first is the common word, meaning “to delight in; to have pleasure in.” The second, most likely used here, means “to pay; to acquit a debt” (cf. Lev 26:34, 41, 43). Here with the mention of the simile with the hired man, the completing of the job is in view.
[14:7] 151 tn The genitive after the construct is one of advantage – it is hope for the tree.
[14:7] 152 sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?
[14:8] 153 tn The Hiphil of זָקַן (zaqan, “to be old”) is here an internal causative, “to grow old.”
[14:8] 154 tn The Hiphil is here classified as an inchoative Hiphil (see GKC 145 §53.e), for the tree only begins to die. In other words, it appears to be dead, but actually is not completely dead.
[14:8] 155 tn The LXX translates “dust” [soil] with “rock,” probably in light of the earlier illustration of the tree growing in the rocks.
[14:8] sn Job is thinking here of a tree that dies or decays because of a drought rather than being uprooted, because the next verse will tell how it can revive with water.
[14:9] 156 tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.
[14:9] 157 tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.
[14:9] 158 tn Heb “and will make.”
[14:10] 159 tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.
[14:10] 160 tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”
[14:10] 161 tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”
[14:11] 162 tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a).
[14:11] 163 tn The Hebrew word יָם (yam) can mean “sea” or “lake.”
[14:12] 164 tc The Hebrew construction is “until not,” which is unusual if not impossible; it is found in only one other type of context. In its six other occurrences (Num 21:35; Deut 3:3; Josh 8:22; 10:33; 11:8; 2 Kgs 10:11) the context refers to the absence of survivors. Aquila, Symmachus, Theodotion, Syriac, and Vulgate all have “till the heavens wear out.” Most would emend the text just slightly from עַד־בִּלְתִּי (’ad-bilti, “are no more”) to עַד בְּלוֹת (’ad bÿlot, “until the wearing out of,” see Ps 102:26 [27]; Isa 51:6). Gray rejects emendation here, finding the unusual form of the MT in its favor. Orlinsky (p. 57) finds a cognate Arabic word meaning “will not awake” and translates it “so long as the heavens are not rent asunder” (H. M. Orlinsky, “The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937/38]: 57-68). He then deletes the last line of the verse as a later gloss.
[14:12] 165 tn The verb is plural because the subject, אִישׁ (’ish), is viewed as a collective: “mankind.” The verb means “to wake up; to awake”; another root, קוּץ (quts, “to split open”) cognate to Arabic qada and Akkadian kasu, was put forward by H. M. Orlinsky (“The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937-38]: 57-68) and G. R. Driver (“Problems in the Hebrew Text of Job,” VTSup 3 [1955]: 72-93).
[14:13] 166 tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”
[14:13] sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.
[14:13] 167 sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
[14:13] 168 tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
[14:13] 169 tn This is the same word used in v. 5 for “limit.”
[14:13] 170 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.
[14:14] 171 tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.
[14:14] 173 tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.
[14:14] 174 tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).
[14:15] 175 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3).
[14:15] 176 tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”
[14:15] 177 tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202).
[14:15] 178 tn Heb “long for the work of your hands.”
[14:16] 179 sn The hope for life after death is supported now by a description of the severity with which God deals with people in this life.
[14:16] 180 tn If v. 16a continues the previous series, the translation here would be “then” (as in RSV). Others take it as a new beginning to express God’s present watch over Job, and interpret the second half of the verse as a question, or emend it to say God does not pass over his sins.
[14:16] 181 sn Compare Ps 130:3-4, which says, “If you should mark iniquity O
[14:16] 182 tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all.
[14:17] 183 tn The passive participle חָתֻם (khatum), from חָתַם (khatam, “seal”), which is used frequently in the Bible, means “sealed up.” The image of sealing sins in a bag is another of the many poetic ways of expressing the removal of sin from the individual (see 1 Sam 25:29). Since the term most frequently describes sealed documents, the idea here may be more that of sealing in a bag the record of Job’s sins (see D. J. A. Clines, Job [WBC], 334).
[14:17] 184 tn The idea has been presented that the background of putting tally stones in a bag is intended (see A. L. Oppenheim, “On an Operational Device in Mesopotamian Bureaucracy,” JNES 18 [1959]: 121-28).
[14:17] 185 tn This verb was used in Job 13:4 for “plasterers of lies.” The idea is probably that God coats or paints over the sins so that they are forgotten (see Isa 1:18). A. B. Davidson (Job, 105) suggests that the sins are preserved until full punishment is exacted. But the verse still seems to be continuing the thought of how the sins would be forgotten in the next life.
[14:18] 186 tn The indication that this is a simile is to be obtained from the conjunction beginning 19c (see GKC 499 §161.a).
[14:18] 187 tn The word יִבּוֹל (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate “and will fall”; most commentators accept this and repoint the preceding word to get “and will surely fall.” Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of “crumble away.”
[14:19] 188 tn Heb “the overflowings of it”; the word סְפִיחֶיהָ (sÿfikheyha) in the text is changed by just about everyone. The idea of “its overflowings” or more properly “its aftergrowths” (Lev 25:5; 2 Kgs 19:29; etc.) does not fit here at all. Budde suggested reading סְחִפָה (sÿkhifah), which is cognate to Arabic sahifeh, “torrential rain, rainstorm” – that which sweeps away” the soil. The word סָחַף (sakhaf) in Hebrew might have a wider usage than the effects of rain.
[14:19] 189 tn Heb “[the] dust of [the] earth.”
[14:19] 190 sn The meaning for Job is that death shatters all of man’s hopes for the continuation of life.
[14:20] 191 tn D. W. Thomas took נֵצַח (netsakh) here to have a superlative meaning: “You prevail utterly against him” (“Use of netsach as a superlative in Hebrew,” JSS 1 [1956]: 107). Death would be God’s complete victory over him.
[14:20] 192 tn The subject of the participle is most likely God in this context. Some take it to be man, saying “his face changes.” Others emend the text to read an imperfect verb, but this is not necessary.
[14:21] 193 tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.
[14:21] 194 tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.
[14:21] 195 sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6, which makes a similar point.
[14:21] 196 tn The verb is בִּין (bin, “to perceive; to discern”). The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life.
[14:22] 197 tn The prepositional phrases using עָלָיו (’alayv, “for him[self]”) express the object of the suffering. It is for himself that the dead man “grieves.” So this has to be joined with אַךְ (’akh), yielding “only for himself.” Then, “flesh” and “soul/person” form the parallelism for the subjects of the verbs.
[14:22] 198 sn In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence.
