Ayub 7:17-18

Insignificance of Humans

7:17 “What is mankind ¹  that you make so much of them, ² 

and that you pay attention ³  to them?

7:18 And that you visit ⁴  them every morning,

and try ⁵  them every moment? ⁶ 

Ayub 13:25

13:25 Do you wish to torment ⁷  a windblown ⁸  leaf

and chase after dry chaff? ⁹ 

Mazmur 144:3

144:3 O Lord, of what importance is the human race, ¹⁰  that you should notice them?

Of what importance is mankind, ¹¹  that you should be concerned about them? ¹² 

[7:17]  ¹ tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this.

[7:17]  ² tn The Piel verb is a factitive meaning “to magnify.” The English word “magnify” might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them.

[7:17]  ³ tn The expression “set your heart on” means “concentrate your mind on” or “pay attention to.”

[7:18]  ⁴ tn The verb פָּקַד (paqad) is a very common one in the Bible; while it is frequently translated “visit,” the “visit” is never comparable to a social call. When God “visits” people it always means a divine intervention for blessing or cursing – but the visit always changes the destiny of the one visited. Here Job is amazed that God Almighty would be so involved in the life of mere human beings.

[7:18]  ⁵ tn Now the verb “to test” is introduced and gives further explanation to the purpose of the “visit” in the parallel line (see the same parallelism in Ps 17:3). The verb בָּחַן (bakhan) has to do with passing things through the fire or the crucible to purify the metal (see Job 23:10; Zech 13:3); metaphorically it means “to examine carefully” and “to purify by testing.”

[7:18]  ⁶ sn The amazing thing is the regularity of the testing. Job is at first amazed that God would visit him; but even more is he amazed that God is testing him every moment. The employment of a chiasm with the two temporal adverbial phrases as the central elements emphasizes the regularity.

[13:25]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[144:3]  ¹⁰ tn Heb “What is mankind?” The singular noun אֱנוֹשׁ (’enosh) is used here in a collective sense and refers to the human race. See Ps 8:5.

[144:3]  ¹¹ tn Heb “and the son of man.” The phrase “son of man” is used here in a collective sense and refers to human beings. For other uses of the phrase in a collective or representative manner, see Num 23:19; Ps 146:3; Isa 51:12.

[144:3]  ¹² tn Heb “take account of him.” The two imperfect verbal forms in v. 4 describe God’s characteristic activity.