Ayub 16:1
Konteks16:1 Then Job replied:
Ayub 12:1--13:28
Konteks12:1 Then Job answered:
12:2 “Without a doubt you are the people, 3
and wisdom will die with you. 4
12:3 I also have understanding 5 as well as you;
I am not inferior to you. 6
Who does not know such things as these? 7
12:4 I am 8 a laughingstock 9 to my friends, 10
I, who called on God and whom he answered 11 –
a righteous and blameless 12 man
is a laughingstock!
12:5 For calamity, 13 there is derision
(according to the ideas of the fortunate 14 ) –
a fate 15 for those whose feet slip!
12:6 But 16 the tents of robbers are peaceful,
and those who provoke God are confident 17 –
who carry their god in their hands. 18
12:7 “But now, ask the animals and they 20 will teach you,
or the birds of the sky and they will tell you.
12:8 Or speak 21 to the earth 22 and it will teach you,
or let the fish of the sea declare to you.
12:9 Which of all these 23 does not know
that the hand of the Lord 24 has done 25 this,
12:10 in whose hand 26 is the life 27 of every creature
and the breath of all the human race. 28
12:11 Does not the ear test words,
as 29 the tongue 30 tastes food? 31
12:12 Is not wisdom found among the aged? 32
Does not long life bring understanding?
12:13 “With God 33 are wisdom and power;
counsel and understanding are his. 34
12:14 If 35 he tears down, it cannot be rebuilt;
if he imprisons a person, there is no escape. 36
12:15 If he holds back the waters, then they dry up; 37
if he releases them, 38 they destroy 39 the land.
12:16 With him are strength and prudence; 40
both the one who goes astray 41
and the one who misleads are his.
12:17 He 42 leads 43 counselors away stripped 44
and makes judges 45 into fools. 46
12:18 He loosens 47 the bonds 48 of kings
and binds a loincloth 49 around their waist.
12:19 He leads priests away stripped 50
and overthrows 51 the potentates. 52
12:20 He deprives the trusted advisers 53 of speech 54
and takes away the discernment 55 of elders.
12:21 He pours contempt on noblemen
and disarms 56 the powerful. 57
12:22 He reveals the deep things of darkness,
and brings deep shadows 58 into the light.
12:23 He makes nations great, 59 and destroys them;
he extends the boundaries of nations
12:24 He deprives the leaders of the earth 62
of their understanding; 63
he makes them wander
in a trackless desert waste. 64
12:25 They grope about in darkness 65 without light;
he makes them stagger 66 like drunkards.
13:1 “Indeed, my eyes have seen all this, 68
my ears have heard and understood it.
13:2 What you know, 69 I 70 know also;
I am not inferior 71 to you!
13:3 But I wish to speak 72 to the Almighty, 73
and I desire to argue 74 my case 75 with God.
13:4 But you, however, are inventors of lies; 76
all of you are worthless physicians! 77
13:5 If only you would keep completely silent! 78
For you, that would be wisdom. 79
13:6 “Listen now to my argument, 80
and be attentive to my lips’ contentions. 81
13:7 Will you speak wickedly 82 on God’s behalf? 83
Will you speak deceitfully for him?
13:8 Will you show him partiality? 84
Will you argue the case 85 for God?
13:9 Would it turn out well if he would examine 86 you?
Or as one deceives 87 a man would you deceive him?
13:10 He would certainly rebuke 88 you
if you secretly 89 showed partiality!
13:11 Would not his splendor 90 terrify 91 you
and the fear he inspires 92 fall on you?
13:12 Your maxims 93 are proverbs of ashes; 94
your defenses 95 are defenses of clay. 96
13:13 “Refrain from talking 97 with me so that 98 I may speak;
then let come to me 99 what may. 100
13:14 Why 101 do I put myself in peril, 102
and take my life in my hands?
13:15 Even if he slays me, I will hope in him; 103
I will surely 104 defend 105 my ways to his face!
13:16 Moreover, this will become my deliverance,
for no godless person would come before him. 106
13:17 Listen carefully 107 to my words;
let your ears be attentive to my explanation. 108
13:18 See now, 109 I have prepared 110 my 111 case; 112
I know that I am right. 113
13:19 Who 114 will contend with me?
If anyone can, I will be silent and die. 115
13:20 Only in two things spare me, 116 O God, 117
and then I will not hide from your face:
13:21 Remove 118 your hand 119 far from me
and stop making me afraid with your terror. 120
13:22 Then call, 121 and I will answer,
or I will speak, and you respond to me.
13:23 How many are my 122 iniquities and sins?
Show me my transgression and my sin. 123
13:24 Why do you hide your face 124
and regard me as your enemy?
13:25 Do you wish to torment 125 a windblown 126 leaf
and chase after dry chaff? 127
13:26 For you write down 128 bitter things against me
and cause me to inherit the sins of my youth. 129
13:27 And you put my feet in the stocks 130
and you watch all my movements; 131
you put marks 132 on the soles of my feet.
13:28 So I 133 waste away like something rotten, 134
like a garment eaten by moths.
[16:1] 1 sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.
[12:1] 2 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] 3 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] 4 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] 5 tn The word is literally “heart,” meaning a mind or understanding.
[12:3] 6 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] 7 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] 8 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] 9 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] 10 tn Heb “his friend.” A number of English versions (e.g., NASB, NIV, NRSV, NLT) take this collectively, “to my friends.”
[12:4] 11 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] 12 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] 13 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] 14 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] 15 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] 16 tn The verse gives the other side of the coin now, the fact that the wicked prosper.
[12:6] 17 tn The plural is used to suggest the supreme degree of arrogant confidence (E. Dhorme, Job, 171).
[12:6] 18 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God.
[12:7] 19 sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.”
[12:7] 20 tn The singular verb is used here with the plural collective subject (see GKC 464 §145.k).
[12:8] 21 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] 22 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] 23 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] 24 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] 25 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] 26 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in whose hand.”
[12:10] 27 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] 28 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] 29 tn The ו (vav) introduces the comparison here (see 5:7; 11:12); see GKC 499 §161.a.
[12:11] 30 tn Heb “the palate.”
[12:11] 31 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] 32 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] 33 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[12:13] 34 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] 35 tn The use of הֵן (hen, equivalent to הִנֵּה, hinneh, “behold”) introduces a hypothetical condition.
[12:14] 36 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] 37 tc The LXX has a clarification: “he will dry the earth.”
[12:15] 38 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] 39 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] 40 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] 41 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] 42 tn The personal pronoun normally present as the subject of the participle is frequently omitted (see GKC 381 §119.s).
[12:17] 43 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] 44 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] 45 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] 46 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] 47 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] 48 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] 49 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] 50 tn Except for “priests,” the phraseology is identical to v. 17a.
[12:19] 51 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] 52 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] 53 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] 54 tn Heb “he removes the lip of the trusted ones.”
[12:20] 55 tn Heb “taste,” meaning “opinion” or “decision.”
[12:21] 56 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] 57 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] 58 tn The Hebrew word is traditionally rendered “shadow of death” (so KJV, ASV); see comments at Job 3:3.
[12:23] 59 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] 60 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] 61 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] 62 tn Heb “the heads of the people of the earth.”
[12:24] 64 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] 65 tn The word is an adverbial accusative.
[12:25] 66 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] 67 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] 68 tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.”
[13:2] 69 tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.
[13:2] 70 tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”
[13:2] 71 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] 72 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] 73 tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).
[13:3] 74 tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).
[13:3] 75 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] 76 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] 77 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] 78 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] 79 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] 80 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] 81 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] 82 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] 83 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] 84 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] 85 tn The same root is used here (רִיב, riv, “dispute, contention”) as in v. 6b (see note).
[13:9] 86 tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.
[13:9] 87 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] 88 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] 89 sn The use of the word “in secret” or “secretly” suggests that what they do is a guilty action (31:27a).
[13:11] 90 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] 91 tn On this verb in the Piel, see 7:14.
[13:11] 92 tn Heb “His dread”; the suffix is a subjective genitive.
[13:12] 93 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] 94 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] 95 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] 96 sn Any defense made with clay would crumble on impact.
[13:13] 97 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] 98 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] 99 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] 100 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] 101 tc Most editors reject עַל־מָה (’al mah) as dittography from the last verse.
[13:14] 102 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] 103 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] 104 tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.
[13:15] 105 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] 106 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] 107 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] 108 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] 109 tn The particle הִנֵּה (hinneh) functions almost as an imperative here, calling attention to what follows: “look” (archaic: behold).
[13:18] 110 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] 111 tn The pronoun is added because this is what the verse means.
[13:18] 112 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] 113 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] 114 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] 115 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] 116 tn The line reads “do not do two things.”
[13:20] 117 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] 118 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] 119 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] 121 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] 122 tn The pronoun “my” is not in the Hebrew text, but has been supplied here in the translation.
[13:23] 123 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] 124 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] 125 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] 126 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] 127 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] 128 tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).
[13:26] 129 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] 130 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] 131 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] 132 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] 133 tn Heb “and he.” Some of the commentators move the verse and put it after Job 14:2, 3 or 6.
[13:28] 134 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.
