Ayub 12:3

12:3 I also have understanding ¹  as well as you;

I am not inferior to you. ² 

Who does not know such things as these? ³ 

Ayub 13:2-6

13:2 What you know, ⁴  I ⁵  know also;

I am not inferior ⁶  to you!

13:3 But I wish to speak ⁷  to the Almighty, ⁸ 

and I desire to argue ⁹  my case ¹⁰  with God.

13:4 But you, however, are inventors of lies; ¹¹ 

all of you are worthless physicians! ¹² 

13:5 If only you would keep completely silent! ¹³ 

For you, that would be wisdom. ¹⁴ 

13:6 “Listen now to my argument, ¹⁵ 

and be attentive to my lips’ contentions. ¹⁶ 

[12:3]  ¹ tn The word is literally “heart,” meaning a mind or understanding.

[12:3]  ² 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]  ³ 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.

[13:2]  ⁴ tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.

[13:2]  ⁵ tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”

[13:2]  ⁶ 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]  ⁷ 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]  ⁸ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

[13:3]  ⁹ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

[13:3]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.