Ayub 21:1--23:17
Konteks21:1 Then Job answered:
21:2 “Listen carefully 2 to my words;
let this be 3 the consolation you offer me. 4
21:3 Bear with me 5 and I 6 will speak,
and after I have spoken 7 you may mock. 8
21:4 Is my 9 complaint against a man? 10
If so, 11 why should I not be impatient? 12
21:5 Look 13 at me and be appalled;
put your hands over your mouths. 14
21:6 For, when I think 15 about this, I am terrified 16
and my body feels a shudder. 17
21:7 “Why do the wicked go on living, 18
grow old, 19 even increase in power?
21:8 Their children 20 are firmly established
in their presence, 21
their offspring before their eyes.
21:9 Their houses are safe 22 and without fear; 23
and no rod of punishment 24 from God is upon them. 25
21:10 Their bulls 26 breed 27 without fail; 28
their cows calve and do not miscarry.
21:11 They allow their children to run 29 like a flock;
their little ones dance about.
21:12 They sing 30 to the accompaniment of tambourine and harp,
and make merry to the sound of the flute.
21:13 They live out 31 their years in prosperity
and go down 32 to the grave 33 in peace.
21:14 So they say to God, ‘Turn away from us!
We do not want to 34 know your ways. 35
21:15 Who is the Almighty, that 36 we should serve him?
What would we gain
if we were to pray 37 to him?’ 38
21:16 But their prosperity is not their own doing. 39
The counsel of the wicked is far from me! 40
21:17 “How often 41 is the lamp of the wicked extinguished?
How often does their 42 misfortune come upon them?
How often does God apportion pain 43 to them 44 in his anger?
21:18 How often 45 are they like straw before the wind,
and like chaff swept away 46 by a whirlwind?
21:19 You may say, 47 ‘God stores up a man’s 48 punishment for his children!’ 49
Instead let him repay 50 the man himself 51
so that 52 he may know it!
21:20 Let his own eyes see his destruction; 53
let him drink of the anger of the Almighty.
21:21 For what is his interest 54 in his home
after his death, 55
when the number of his months
has been broken off? 56
21:22 Can anyone teach 57 God knowledge,
since 58 he judges those that are on high? 59
21:23 “One man dies in his full vigor, 60
completely secure and prosperous,
21:24 his body 61 well nourished, 62
and the marrow of his bones moist. 63
21:25 And another man 64 dies in bitterness of soul, 65
never having tasted 66 anything good.
21:26 Together they lie down in the dust,
and worms cover over them both.
21:27 “Yes, I know what you are thinking, 67
the schemes 68 by which you would wrong me. 69
21:28 For you say,
‘Where now is the nobleman’s house, 70
and where are the tents in which the wicked lived?’ 71
21:29 Have you never questioned those who travel the roads?
Do you not recognize their accounts 72 –
21:30 that the evil man is spared
from the day of his misfortune,
that he is delivered 73
from the day of God’s wrath?
21:31 No one denounces his conduct to his face;
no one repays him for what 74 he has done. 75
21:32 And when he is carried to the tombs,
and watch is kept 76 over the funeral mound, 77
21:33 The clods of the torrent valley 78 are sweet to him;
behind him everybody follows in procession,
and before him goes a countless throng.
21:34 So how can you console me with your futile words?
Nothing is left of your answers but deception!” 79
22:1 Then Eliphaz the Temanite answered:
22:2 “Is it to God that a strong man is of benefit?
Is it to him that even a wise man is profitable? 81
22:3 Is it of any special benefit 82 to the Almighty
that you should be righteous,
or is it any gain to him
that you make your ways blameless? 83
22:4 Is it because of your piety 84 that he rebukes you
and goes to judgment with you? 85
22:5 Is not your wickedness great 86
and is there no end to your iniquity?
22:6 “For you took pledges 87 from your brothers
for no reason,
and you stripped the clothing from the naked. 88
22:7 You gave the weary 89 no water to drink
and from the hungry you withheld food.
22:8 Although you were a powerful man, 90 owning land, 91
an honored man 92 living on it, 93
22:9 you sent widows away empty-handed,
and the arms 94 of the orphans you crushed. 95
22:10 That is why snares surround you,
and why sudden fear terrifies you,
22:11 why it is so dark you cannot see, 96
and why a flood 97 of water covers you.
22:12 “Is not God on high in heaven? 98
And see 99 the lofty stars, 100 how high they are!
22:13 But you have said, ‘What does God know?
Does he judge through such deep darkness? 101
22:14 Thick clouds are a veil for him, so he does not see us, 102
as he goes back and forth
in the vault 103 of heaven.’ 104
22:15 Will you keep to the old path 105
that evil men have walked –
22:16 men 106 who were carried off 107 before their time, 108
when the flood 109 was poured out 110
on their foundations? 111
22:17 They were saying to God, ‘Turn away from us,’
and ‘What can the Almighty do to us?’ 112
22:18 But it was he 113 who filled their houses
with good things –
yet the counsel of the wicked 114
was far from me. 115
22:19 The righteous see their destruction 116 and rejoice;
the innocent mock them scornfully, 117 saying,
22:20 ‘Surely our enemies 118 are destroyed,
and fire consumes their wealth.’
22:21 “Reconcile yourself 119 with God, 120
and be at peace 121 with him;
in this way your prosperity will be good.
22:22 Accept instruction 122 from his mouth
and store up his words 123 in your heart.
22:23 If you return to the Almighty, you will be built up; 124
if you remove wicked behavior far from your tent,
22:24 and throw 125 your gold 126 in the dust –
your gold 127 of Ophir
among the rocks in the ravines –
22:25 then the Almighty himself will be your gold, 128
and the choicest 129 silver for you.
22:26 Surely then you will delight yourself 130 in the Almighty,
and will lift up your face toward God.
22:27 You will pray to him and he will hear you,
and you will fulfill your vows to him. 131
22:28 Whatever you decide 132 on a matter,
it will be established for you,
and light will shine on your ways.
22:29 When people are brought low 133 and you say
‘Lift them up!’ 134
then he will save the downcast; 135
22:30 he will deliver even someone who is not innocent, 136
who will escape 137 through the cleanness of your hands.”
23:1 Then Job answered:
23:2 “Even today my complaint is still bitter; 139
his 140 hand is heavy despite 141 my groaning.
23:3 O that I knew 142 where I might find him, 143
that I could come 144 to his place of residence! 145
23:4 I would lay out my case 146 before him
and fill my mouth with arguments.
23:5 I would know with what words 147 he would answer me,
and understand what he would say to me.
23:6 Would he contend 148 with me with great power?
No, he would only pay attention to me. 149
23:7 There 150 an upright person
could present his case 151 before him,
and I would be delivered forever from my judge.
23:8 “If I go to the east, he is not there,
and to the west, yet I do not perceive him.
23:9 In the north 152 when he is at work, 153
I do not see him; 154
when he turns 155 to the south,
I see no trace of him.
23:10 But he knows the pathway that I take; 156
if he tested me, I would come forth like gold. 157
23:11 My feet 158 have followed 159 his steps closely;
I have kept to his way and have not turned aside. 160
23:12 I have not departed from the commands of his lips;
I have treasured the words of his mouth more than my allotted portion. 161
23:13 But he is unchangeable, 162 and who can change 163 him?
Whatever he 164 has desired, he does.
23:14 For he fulfills his decree against me, 165
and many such things are his plans. 166
23:15 That is why I am terrified in his presence;
when I consider, I am afraid because of him.
23:16 Indeed, God has made my heart faint; 167
the Almighty has terrified me.
23:17 Yet I have not been silent because of the darkness,
because of the thick darkness
that covered my face. 168
[21:1] 1 sn In this chapter Job actually answers the ideas of all three of his friends. Here Job finds the flaw in their argument – he can point to wicked people who prosper. But whereas in the last speech, when he looked on his suffering from the perspective of his innocence, he found great faith and hope, in this chapter when he surveys the divine government of the world, he sinks to despair. The speech can be divided into five parts: he appeals for a hearing (2-6), he points out the prosperity of the wicked (7-16), he wonders exactly when the godless suffer (17-22), he shows how death levels everything (23-26), and he reveals how experience contradicts his friends’ argument (27-34).
[21:2] 2 tn The intensity of the appeal is again expressed by the imperative followed by the infinitive absolute for emphasis. See note on “listen carefully” in 13:17.
[21:2] 3 tc The LXX negates the sentence, “that I may not have this consolation from you.”
[21:2] 4 tn The word תַּנְחוּמֹתֵיכֶם (tankhumotekhem) is literally “your consolations,” the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 14:11), but the consolation he wants from them is that they listen to him and respond accordingly.
[21:3] 5 tn The verb נָשָׂא (nasa’) means “to lift up; to raise up”; but in this context it means “to endure; to tolerate” (see Job 7:21).
[21:3] 6 tn The conjunction and the independent personal pronoun draw emphatic attention to the subject of the verb: “and I on my part will speak.”
[21:3] 7 tn The adverbial clauses are constructed of the preposition “after” and the Piel infinitive construct with the subjective genitive suffix: “my speaking,” or “I speak.”
[21:3] 8 tn The verb is the imperfect of לָעַג (la’ag). The Hiphil has the same basic sense as the Qal, “to mock; to deride.” The imperfect here would be modal, expressing permission. The verb is in the singular, suggesting that Job is addressing Zophar; however, most of the versions put it into the plural. Note the singular in 16:3 between the plural in 16:1 and 16:4.
[21:4] 9 tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f).
[21:4] 10 sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men; but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).
[21:4] 11 tn On disjunctive interrogatives, see GKC 475 §150.g.
[21:4] 12 tn Heb “why should my spirit/breath not be short” (see Num 21:4; Judg 16:16).
[21:5] 13 tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him.
[21:5] 14 tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16).
[21:6] 15 tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”
[21:6] 16 tn The main clause is introduced here by the conjunction, following the adverbial clause of time.
[21:6] 17 tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.
[21:7] 18 sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.”
[21:7] 19 tn The verb עָתַק (’ataq) means “to move; to proceed; to advance.” Here it is “to advance in years” or “to grow old.” This clause could serve as an independent clause, a separate sentence; but it more likely continues the question of the first colon and is parallel to the verb “live.”
[21:8] 20 tn Heb “their seed.”
[21:8] 21 tn The text uses לִפְנֵיהֶם עִמָּם (lifnehem ’immam, “before them, with them”). Many editors think that these were alternative readings, and so omit one or the other. Dhorme moved עִמָּם (’immam) to the second half of the verse and emended it to read עֹמְדִים (’omÿdim, “abide”). Kissane and Gordis changed only the vowels and came up with עַמָּם (’ammam, “their kinfolk”). But Gordis thinks the presence of both of them in the line is evidence of a conflated reading (p. 229).
[21:9] 22 tn The word שָׁלוֹם (shalom, “peace, safety”) is here a substantive after a plural subject (see GKC 452 §141.c, n. 3).
[21:9] 23 tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread – they are peaceful, secure. See GKC 382 §119.w.
[21:9] 24 tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod.
[21:9] 25 sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.
[21:10] 26 tn Heb “his bull,” but it is meant to signify the bulls of the wicked.
[21:10] 27 tn The verb used here means “to impregnate,” and not to be confused with the verb עָבַר (’avar, “to pass over”).
[21:10] 28 tn The use of the verb גָּעַר (ga’ar) in this place is interesting. It means “to rebuke; to abhor; to loathe.” In the causative stem it means “to occasion impurity” or “to reject as loathsome.” The rabbinic interpretation is that it does not emit semen in vain, and so the meaning is it does not fail to breed (see E. Dhorme, Job, 311; R. Gordis, Job, 229).
[21:11] 29 tn The verb שָׁלַח (shalakh) means “to send forth,” but in the Piel “to release; to allow to run free.” The picture of children frolicking in the fields and singing and dancing is symbolic of peaceful, prosperous times.
[21:12] 30 tn The verb is simply “they take up [or lift up],” but the understood object is “their voices,” and so it means “they sing.”
[21:13] 31 tc The Kethib has “they wear out” but the Qere and the versions have יְכַלּוּ (yÿkhallu, “bring to an end”). The verb כָּלָה (kalah) means “to finish; to complete,” and here with the object “their days,” it means that they bring their life to a (successful) conclusion. Both readings are acceptable in the context, with very little difference in the overall meaning (which according to Gordis is proof the Qere does not always correct the Kethib).
[21:13] 32 tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16.
[21:13] 33 tn The word רֶגַע (rega’) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic raja`a, “return to rest”). Gordis thinks this is a case of talhin – both meanings present in the mind of the writer.
[21:14] 34 tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”
[21:14] 35 sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.
[21:15] 36 tn The interrogative clause is followed by ki, similar to Exod 5:2, “Who is Yahweh, that I should obey him?”
[21:15] 37 tn The verb פָּגַע (paga’) means “to encounter; to meet,” but also “to meet with request; to intercede; to interpose.” The latter meaning is a derived meaning by usage.
[21:15] 38 tn The verse is not present in the LXX. It may be that it was considered too blasphemous and therefore omitted.
[21:16] 39 tn Heb “is not in their hand.”
[21:16] sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands” – Gordis reads it, “Indeed, our prosperity is not in his hands.”
[21:16] 40 sn Even though their life seems so good in contrast to his own plight, Job cannot and will not embrace their principles – “far be from me their counsel.”
[21:17] 41 tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.
[21:17] 42 tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.
[21:17] 43 tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”
[21:17] 44 tn The phrase “to them” is understood and thus is supplied in the translation for clarification.
[21:18] 45 tn To retain the sense that the wicked do not suffer as others, this verse must either be taken as a question or a continuation of the question in v. 17.
[21:18] 46 tn The verb used actually means “rob.” It is appropriate to the image of a whirlwind suddenly taking away the wisp of straw.
[21:19] 47 tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).
[21:19] 48 tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”
[21:19] 50 tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.
[21:19] 51 tn The text simply has “let him repay [to] him.”
[21:19] 52 tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”
[21:20] 53 tc This word occurs only here. The word כִּיד (kid) was connected to Arabic kaid, “fraud, trickery,” or “warfare.” The word is emended by the commentators to other ideas, such as פִּיד (pid, “[his] calamity”). Dahood and others alter it to “cup”; Wright to “weapons.” A. F. L. Beeston argues for a meaning “condemnation” for the MT form, and so makes no change in the text (Mus 67 [1954]: 315-16). If the connection to Arabic “warfare” is sustained, or if such explanations of the existing MT can be sustained, then the text need not be emended. In any case, the sense of the line is clear.
[21:21] 54 tn Heb “his desire.” The meaning is that after he is gone he does not care about what happens to his household (“house” meaning “family” here).
[21:21] 55 tn Heb “after him,” but clearly the meaning is “after he is gone.”
[21:21] 56 tc The rare word חֻצָּצוּ (khutsatsu) is probably a cognate of hassa in Arabic, meaning “to cut off.” There is also an Akkadian word “to cut in two” and “to break.” These fit the context here rather well. The other Hebrew words that are connected to the root חָצַצ (khatsats) do not offer any help.
[21:22] 57 tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.
[21:22] 58 tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.
[21:22] 59 tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”
[21:23] 60 tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.
[21:24] 61 tn The verb עָטַן (’atan) has the precise meaning of “press olives.” But because here it says “full of milk,” the derived meaning for the noun has been made to mean “breasts” or “pails” (although in later Hebrew this word occurs – but with olives, not with milk). Dhorme takes it to refer to “his sides,” and repoints the word for “milk” (חָלָב, khalav) to get “fat” (חֶלֶב, khelev) – “his sides are full of fat,” a rendering followed by NASB. However, this weakens the parallelism.
[21:24] 62 tn This interpretation, adopted by several commentaries and modern translations (cf. NAB, NIV), is a general rendering to capture the sense of the line.
[21:24] 63 tn The verb שָׁקָה (shaqah) means “to water” and here “to be watered thoroughly.” The picture in the line is that of health and vigor.
[21:25] 64 tn The expression “this (v. 23)…and this” (v. 25) means “one…the other.”
[21:25] 65 tn The text literally has “and this [man] dies in soul of bitterness.” Some simply reverse it and translate “in the bitterness of soul.” The genitive “bitterness” may be an attribute adjective, “with a bitter soul.”
[21:25] 66 tn Heb “eaten what is good.” It means he died without having enjoyed the good life.
[21:27] 67 tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him.
[21:27] 68 tn For the meaning of this word, and its root זָמַם (zamam), see Job 17:11. It usually means the “plans” or “schemes” that are concocted against someone.
[21:27] 69 tn E. Dhorme (Job, 321) distinguishes the verb חָמַס (khamas) from the noun for “violence.” He proposes a meaning of “think, imagine”: “and the ideas you imagined about me.”
[21:28] 70 sn The question implies the answer will be “vanished” or “gone.”
[21:28] 71 tn Heb “And where is the tent, the dwellings of the wicked.” The word “dwellings of the wicked” is in apposition to “tent.” A relative pronoun must be supplied in the translation.
[21:29] 72 tc The LXX reads, “Ask those who go by the way, and do not disown their signs.”
[21:29] tn The idea is that the merchants who travel widely will talk about what they have seen and heard. These travelers give a different account of the wicked; they tell how he is spared. E. Dhorme (Job, 322) interprets “signs” concretely: “Their custom was to write their names and their thoughts somewhere at the main cross-roads. The main roads of Sinai are dotted with these scribblings made by such passers of a day.”
[21:30] 73 tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.
[21:31] 74 tn The expression “and he has done” is taken here to mean “what he has done.”
[21:31] 75 tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly.
[21:32] 76 tn The verb says “he will watch.” The subject is unspecified, so the translation is passive.
[21:32] 77 tn The Hebrew word refers to the tumulus, the burial mound that is erected on the spot where the person is buried.
[21:33] 78 tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.
[21:34] 79 tn The word מָעַל (ma’al) is used for “treachery; deception; fraud.” Here Job is saying that their way of interpreting reality is dangerously unfaithful.
[22:1] 80 sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).
[22:2] 81 tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.
[22:3] 82 tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.
[22:3] 83 tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.
[22:4] 84 tn The word “your fear” or “your piety” refers to Job’s reverence – it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.
[22:4] 85 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
[22:5] 86 tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.
[22:6] 87 tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason.
[22:6] 88 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags.
[22:7] 89 tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.
[22:8] 90 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).
[22:8] 91 tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.
[22:8] 92 tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.
[22:8] 93 tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.
[22:9] 94 tn The “arms of the orphans” are their helps or rights on which they depended for support.
[22:9] 95 tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
[22:11] 96 tn Heb “or dark you cannot see.” Some commentators and the RSV follow the LXX in reading אוֹ (’o, “or”) as אוֹר (’or, “light”) and translate it “The light has become dark” or “Your light has become dark.” A. B. Davidson suggests the reading “Or seest thou not the darkness.” This would mean Job does not understand the true meaning of the darkness and the calamities.
[22:11] 97 tn The word שִׁפְעַת (shif’at) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.
[22:12] 98 tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).
[22:12] 99 tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”
[22:12] 100 tn Heb “head of the stars.”
[22:13] 101 sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).
[22:14] 102 tn Heb “and he does not see.” The implied object is “us.”
[22:14] 103 sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.
[22:14] 104 sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.
[22:15] 105 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.
[22:16] 106 tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”
[22:16] 107 tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.”
[22:16] 108 tn The clause has “and [it was] not the time.” It may be used adverbially here.
[22:16] 109 tn The word is נָהַר (nahar, “river” or “current”); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).
[22:16] 110 tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Pual means “to be poured out” (as in Lev 21:10 and Ps 45:3).
[22:16] 111 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away.
[22:17] 112 tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”
[22:18] 113 tn The pronoun is added for this emphasis; it has “but he” before the verb.
[22:18] 115 tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156).
[22:19] 116 tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (“destruction”) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42).
[22:19] 117 sn In Ps 2:4 it was God who mocked the wicked by judging them.
[22:20] 118 tc The word translated “our enemies” is found only here. The word means “hostility,” but used here as a collective for those who are hostile – “enemies.” Some commentators follow the LXX and read “possessions,” explaining its meaning and derivation in different ways. Gordis simply takes the word in the text and affirms that this is the meaning. On the other hand, to get this, E. Dhorme (Job, 336) repoints קִימָנוּ (qimanu) of the MT to יְקוּמַם (yÿqumam), arguing that יְקוּם (yÿqum) means “what exists [or has substance]” (although that is used of animals). He translates: “have not their possessions been destroyed.”
[22:21] 119 tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).
[22:21] 120 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[22:21] 121 tn The two imperatives in this verse imply a relationship of succession and not consequence.
[22:22] 122 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
[22:22] 123 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
[22:23] 124 tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [tÿ’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”
[22:24] 125 tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (vÿshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.
[22:24] tn Heb “place.”
[22:24] 126 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (bÿtsur, “in the rock”).
[22:24] 127 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
[22:25] 128 tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”
[22:25] 129 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
[22:26] 130 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).
[22:27] 131 tn The words “to him” are not in the Hebrew text, but are implied.
[22:28] 132 tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
[22:29] 133 tn There is no expressed subject here, and so the verb is taken as a passive voice again.
[22:29] 134 tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].
[22:29] 135 tn Or “humble”; Heb “the lowly of eyes.”
[22:30] 136 tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).
[22:30] 137 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
[23:1] 138 sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).
[23:2] 139 tc The MT reads here מְרִי (mÿri, “rebellious”). The word is related to the verb מָרָה (marah, “to revolt”). Many commentators follow the Vulgate, Targum Job, and the Syriac to read מַר (mar, “bitter”). The LXX offers no help here.
[23:2] 140 tc The MT (followed by the Vulgate and Targum) has “my hand is heavy on my groaning.” This would mean “my stroke is heavier than my groaning” (an improbable view from Targum Job). A better suggestion is that the meaning would be that Job tries to suppress his groans but the hand with which he suppresses them is too heavy (H. H. Rowley, Job [NCBC], 159). Budde, E. Dhorme, J. E. Hartley, and F. I. Andersen all maintain the MT as the more difficult reading. F. I. Andersen (Job [TOTC], 208) indicates that the ִי(i) suffix could be an example of an unusual third masculine singular. Both the LXX and the Syriac versions have “his hand,” and many modern commentators follow this, along with the present translation. In this case the referent of “his” would be God, whose hand is heavy upon Job in spite of Job’s groaning.
[23:2] 141 tn The preposition can take this meaning; it could be also translated simply “upon.” R. Gordis (Job, 260) reads the preposition “more than,” saying that Job had been defiant (he takes that view) but God’s hand had been far worse.
[23:3] 142 tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”
[23:3] 143 tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”
[23:3] sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”
[23:3] 144 tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.
[23:3] 145 tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.
[23:4] 146 tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.
[23:5] 147 tn Heb “the words he would answer me.”
[23:6] 148 tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting – would God contend with all his power?
[23:6] 149 tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.
[23:7] 150 tn The adverb “there” has the sense of “then” – there in the future.
[23:7] 151 tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”
[23:9] 152 sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.
[23:9] 153 tc The form בַּעֲשֹׂתוֹ (ba’asoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be “when he works.” Several follow the Syriac with “I seek him.” The LXX has “[when] he turns.” R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, “to cover.” To him this is a perfect parallel to יַעְטֹף (ya’tof, “covers himself”).
[23:9] 154 tn The verb is the apocopated form of the imperfect. The object is supplied.
[23:9] 155 tn The MT has “he turns,” but the Syriac and Vulgate have “I turn.”
[23:10] 156 tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
[23:10] 157 tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).
[23:11] 159 tn Heb “held fast.”
[23:11] 160 tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).
[23:12] 161 tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).
[23:13] 162 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).
[23:13] 163 tn Heb “cause him to return.”
[23:14] 165 tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.
[23:14] 166 tn Heb “and many such [things] are with him.”
[23:14] sn The text is saying that many similar situations are under God’s rule of the world – his plans are infinite.
[23:16] 167 tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.
[23:17] 168 tn This is a very difficult verse. The Hebrew text literally says: “for I have not been destroyed because of darkness, and because of my face [which] gloom has covered.” Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb נִצְמַתִּי (nitsmatti) means “I have been silent” (as in Arabic and Aramaic), and so obviously the negative must be retained – he has not been silent.
