Logos Bible Study

Job 22–24

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Eliphaz’s Third Speech79

22:1Then 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?1

22:3Is it of any special benefit2 to the Almighty

that you should be righteous,

or is it any gain to him

that you make your ways blameless?3

22:4Is it because of your piety4 that he rebukes you

and goes to judgment with you?5

22:5Is not your wickedness great6

and is there no end to your iniquity?

22:6“For you took pledges7 from your brothers

for no reason,

and you stripped the clothing from the naked.8

22:7You gave the weary9 no water to drink

and from the hungry you withheld food.

22:8Although you were a powerful man,10 owning land,11

an honored man12 living on it,13

22:9you sent widows away empty-handed,

and the arms14 of the orphans you crushed.15

22:10That is why snares surround you,

and why sudden fear terrifies you,

22:11why it is so dark you cannot see,16

and why a flood17 of water covers you.

22:12“Is not God on high in heaven?18

And see19 the lofty stars,20 how high they are!

22:13But you have said, ‘What does God know?

Does he judge through such deep darkness?21

22:14Thick clouds are a veil for him, so he does not see us,22

as he goes back and forth

in the vault23 of heaven.’24

22:15Will you keep to the old path25

that evil men have walked—

22:16men26 who were carried off27 before their time,28

when the flood29 was poured out30

on their foundations?31

22:17They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’32

22:18But it was he33 who filled their houses

with good things—

yet the counsel of the wicked34

was far from me.35

22:19The righteous see their destruction36 and rejoice;

the innocent mock them scornfully,37 saying,

22:20‘Surely our enemies38 are destroyed,

and fire consumes their wealth.’

22:21“Reconcile yourself39 with God,40

and be at peace41 with him;

in this way your prosperity will be good.

22:22Accept instruction42 from his mouth

and store up his words43 in your heart.

22:23If you return to the Almighty, you will be built up;44

if you remove wicked behavior far from your tent,

22:24and throw45 your gold46 in the dust—

your gold47 of Ophir

among the rocks in the ravines—

22:25then the Almighty himself will be your gold,48

and the choicest49 silver for you.

22:26Surely then you will delight yourself50 in the Almighty,

and will lift up your face toward God.

22:27You will pray to him and he will hear you,

and you will fulfill your vows to him.51

22:28Whatever you decide52 on a matter,

it will be established for you,

and light will shine on your ways.

22:29When people are brought low53 and you say

‘Lift them up!’54

then he will save the downcast;55

22:30he will deliver even someone who is not innocent,56

who will escape57 through the cleanness of your hands.”

Job’s Reply to Eliphaz58

23:1Then Job answered:

23:2“Even today my complaint is still bitter;1

his2 hand is heavy despite3 my groaning.

23:3O that I knew4 where I might find him,5

that I could come6 to his place of residence!7

23:4I would lay out my case8 before him

and fill my mouth with arguments.

23:5I would know with what words9 he would answer me,

and understand what he would say to me.

23:6Would he contend10 with me with great power?

No, he would only pay attention to me.11

23:7There12 an upright person

could present his case13 before him,

and I would be delivered forever from my judge.

The Inaccessibility and Power of God

23:8“If I go to the east, he is not there,

and to the west, yet I do not perceive him.

23:9In the north14 when he is at work,15

I do not see him;16

when he turns17 to the south,

I see no trace of him.

23:10But he knows the pathway that I take;18

if he tested me, I would come forth like gold.19

23:11My feet20 have followed21 his steps closely;

I have kept to his way and have not turned aside.22

23:12I have not departed from the commands of his lips;

I have treasured the words of his mouth more than my allotted portion.23

23:13But he is unchangeable,24 and who can change25 him?

Whatever he26 has desired, he does.

23:14For he fulfills his decree against me,27

and many such things are his plans.28

23:15That is why I am terrified in his presence;

when I consider, I am afraid because of him.

23:16Indeed, God has made my heart faint;29

the Almighty has terrified me.

23:17Yet I have not been silent because of the darkness,

because of the thick darkness

that covered my face.30

The Apparent Indifference of God

24:1“Why are times not appointed by1 the Almighty?2

Why do those who know him not see his days?

24:2Men3 move boundary stones;

they seize the flock and pasture them.4

24:3They drive away the orphan’s donkey;

they take the widow’s ox as a pledge.

24:4They turn the needy from the pathway,

and the poor of the land hide themselves together.5

24:5Like6 wild donkeys in the desert

they7 go out to their labor,8

seeking diligently for food;

the wasteland provides9 food for them

and for their children.

24:6They reap fodder10 in the field,

and glean11 in the vineyard of the wicked.

24:7They spend the night naked because they lack clothing;

they have no covering against the cold.

24:8They are soaked by mountain rains

and huddle12 in the rocks because they lack shelter.

24:9The fatherless child is snatched13 from the breast,14

the infant of the poor is taken as a pledge.15

24:10They go about naked, without clothing,

and go hungry while they carry the sheaves.16

24:11They press out the olive oil between the rows of olive trees;17

they tread the winepresses while they are thirsty.18

24:12From the city the dying19 groan,

and the wounded20 cry out for help,

but God charges no one with wrongdoing.21

24:13There are those22 who rebel against the light;

they do not know its ways

and they do not stay on its paths.

24:14Before daybreak23 the murderer rises up;

he kills the poor and the needy;

in the night he is24 like a thief.25

24:15And the eye of the adulterer watches for the twilight,

thinking,26 ‘No eye can see me,’

and covers his face with a mask.

24:16In the dark the robber27 breaks into houses,28

but by day they shut themselves in;29

they do not know the light.30

24:17For all of them,31 the morning is to them

like deep darkness;

they are friends with the terrors of darkness.

24:1832 “You say,33 ‘He is foam34 on the face of the waters;35

their portion of the land is cursed

so that no one goes to their vineyard.36

24:19The drought as well as the heat carry away

the melted snow;37

so the grave38 takes away those who have sinned.39

24:20The womb40 forgets him,

the worm feasts on him,

no longer will he be remembered.

Like a tree, wickedness will be broken down.

24:21He preys on41 the barren and childless woman,42

and does not treat the widow well.

24:22But God43 drags off the mighty by his power;

when God44 rises up against him, he has no faith in his life.45

24:23God46 may let them rest in a feeling of security,47

but he is constantly watching48 all their ways.49

24:24They are exalted for a little while,

and then they are gone,50

they are brought low51 like all others,

and gathered in,52

and like a head of grain they are cut off.’53

24:25“If this is not so, who can prove me a liar

and reduce my words to nothing?”54

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Footnotes

  1. 79 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).
  2. 1 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.
  3. 2 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.
  4. 3 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.
  5. 4 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.
  6. 5 Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
  7. 6 The adjective רַבָּה () normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.
  8. 7 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.
  9. 8 The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the 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.
  10. 9 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.
  11. 10 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).
  12. 11 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.
  13. 12 The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.
  14. 13 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.
  15. 14 The “arms of the orphans” are their helps or rights on which they depended for support.
  16. 15 The verb in the text is Pual: יְדֻכָּא (yédukka’, “was [were] crushed”). §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.
  17. 16 Heb “or dark you cannot see.” Some commentators and the follow the 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.
  18. 17 The word שִׁפְעַת (shif’at) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.
  19. 18 This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see §118.g).
  20. 19 The parallel passage in Isa 40:26–27, as well as the context here, shows that the imperative is to be retained here. The has “he sees.”
  21. 20 Heb “head of the stars.”
  22. 21 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).
  23. 22 Heb “and he does not see.” The implied object is “us.”
  24. 23 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.
  25. 24 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.
  26. 25 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.
  27. 26 The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”
  28. 27 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.”
  29. 28 The clause has “and [it was] not the time.” It may be used adverbially here.
  30. 29 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).
  31. 30 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).
  32. 31 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.
  33. 32 The form in the text is “to them.” The and the versions have “to us.”
  34. 33 The pronoun is added for this emphasis; it has “but he” before the verb.
  35. 35 The has “from him,” and this is followed by several commentators. But the 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 [], 156).
  36. 36 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).
  37. 37 In Ps 2:4 it was God who mocked the wicked by judging them.
  38. 38 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 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 to יְקוּמַם (yéqumam), arguing that יְקוּם (yéqum) means “what exists [or has substance]” (although that is used of animals). He translates: “have not their possessions been destroyed.”
  39. 39 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,” 20 [1961]: 258–59).
  40. 40 Heb “him”; the referent (God) has been specified in the translation for clarity.
  41. 41 The two imperatives in this verse imply a relationship of succession and not consequence.
  42. 42 The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
  43. 43 M. Dahood has “write his words” (“Metaphor in Job 22:22,” 47 [1966]: 108–9).
  44. 44 The has “you will be built up” (תִּבָּנֶה, tibbaneh). But the has “humble yourself” (reading תְּעַנֶּה [té’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”
  45. 45 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 to read וְשָׁתָּ (véshatta, “and you will esteem.…”). This would mean that he is promising Job restoration of his wealth. Heb “place.”
  46. 46 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 (bétsur, “in the rock”).
  47. 47 The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
  48. 48 The form for “gold” here is plural, which could be a plural of extension. The and Latin versions have “The Almighty will be your helper against your enemies.”
  49. 49 E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
  50. 50 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,” 3 [1955]: 84).
  51. 51 The words “to him” are not in the Hebrew text, but are implied.
  52. 52 The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
  53. 53 There is no expressed subject here, and so the verb is taken as a passive voice again.
  54. 54 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].
  55. 55 Or “humble”; Heb “the lowly of eyes.”
  56. 56 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).
  57. 57 The has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
  58. 58 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).
  59. 1 The reads here מְרִי (méri, “rebellious”). The word is related to the verb מָרָה (marah, “to revolt”). Many commentators follow the , Job, and the to read מַר (mar, “bitter”). The offers no help here.
  60. 2 The (followed by the and ) has “my hand is heavy on my groaning.” This would mean “my stroke is heavier than my groaning” (an improbable view from 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 [], 159). Budde, E. Dhorme, J. E. Hartley, and F. I. Andersen all maintain the as the more difficult reading. F. I. Andersen (Job [], ) indicates that the ִי(i) suffix could be an example of an unusual third masculine singular. Both the and the 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.
  61. 3 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.
  62. 4 The optative here is again expressed with the verbal clause, “who will give [that] I knew.…”
  63. 5 The form in Hebrew is וְאֶמְצָאֵהוּ (vé’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 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.” H. H. Rowley (Job [], 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.”
  64. 6 This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.
  65. 7 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.
  66. 8 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.
  67. 9 Heb “the words he would answer me.”
  68. 10 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?
  69. 11 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.
  70. 12 The adverb “there” has the sense of “then”—there in the future.
  71. 13 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.”
  72. 14 The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.
  73. 15 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 with “I seek him.” The 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”).
  74. 16 The verb is the apocopated form of the imperfect. The object is supplied.
  75. 17 The has “he turns,” but the and have “I turn.”
  76. 18 The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The 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,” 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
  77. 19 There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see §159.b).
  78. 20 Heb “my foot.”
  79. 21 Heb “held fast.”
  80. 22 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”).
  81. 23 The form in the (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. , , ESV). חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The and the Latin versions, along with many commentators, have בְּחֵקִי (békheqi, “in my bosom”).
  82. 24 The 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 (bé’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 §119.i).
  83. 25 Heb “cause him to return.”
  84. 26 Or “his soul.”
  85. 27 The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The and the actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.
  86. 28 Heb “and many such [things] are with him.” The text is saying that many similar situations are under God’s rule of the world—his plans are infinite.
  87. 29 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.
  88. 30 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.
  89. 1 The preposition מִן (min) is used to express the cause (see §121.f).
  90. 2 The reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.
  91. 3 The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).
  92. 4 The reads “and their shepherd.” Many commentators accept this reading. But the says that they graze the flocks that they have stolen. The difficulty with the reading is that there is no suffix on the final verb—but that is not an insurmountable difference.
  93. 5 Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive.
  94. 6 The verse begins with הֵן (hen); but the , , and all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.
  95. 7 That is, “the poor.”
  96. 8 The has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture—there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.
  97. 9 The verb is not included in the Hebrew text but is supplied in the translation.
  98. 10 The word בְּלִילוֹ (bélilo) means “his fodder.” It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated “they gather/reap their fodder.” The early versions all have “they reap in a field which is not his” (taking it as בְּלִי לוֹ, béli lo). A conjectural emendation would change the word to בַּלַּיְלָה (ballaylah, “in the night”). But there is no reason for this.
  99. 11 The verbs in this verse are uncertain. In the first line “reap” is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean “glean,” which would be the task of the poor.
  100. 12 Heb “embrace” or “hug.”
  101. 13 The verb with no expressed subject is here again taken in the passive: “they snatch” becomes “[child] is snatched.”
  102. 14 This word is usually defined as “violence; ruin.” But elsewhere it does mean “breast” (Isa 60:16; 66:11), and that is certainly what it means here.
  103. 15 The has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (’al, “against”) one should read עוּל (’ul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.
  104. 16 The point should not be missed—amidst abundant harvests, carrying sheaves about, they are still going hungry.
  105. 17 The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360–61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.
  106. 18 The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.
  107. 19 The as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (métim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the .
  108. 20 Heb “the souls of the wounded,” which here refers to the wounded themselves.
  109. 21 The has the noun תִּפְלָה (tiflah) which means “folly; tastelessness” (cf. 1:22). The verb, which normally means “to place; to put,” would then be rendered “to impute; to charge.” This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to תְּפִלָּה (téfillah, “prayer”), and so then also the verb יָשִׂים (yasim, here “charges”) to יִשְׁמַע (yishma’, “hears”). It reads: “But God does not hear the prayer”—referring to the groans.
  110. 22 Heb “They are among those who.”
  111. 23 The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.
  112. 24 In a few cases the jussive is used without any real sense of the jussive being present (see §109.k).
  113. 25 The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
  114. 26 Heb “saying.”
  115. 27 The phrase “the robber” has been supplied in the English translation for clarification.
  116. 28 This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.
  117. 29 The verb חִתְּמוּ (khittému) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”
  118. 30 Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together …” becomes “for together they have not known the light.”
  119. 31 Heb “together.”
  120. 32 Many commentators find vv. 18–24 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends’ ideas.
  121. 33 The verb “say” is not in the text; it is supplied here to indicate that this is a different section.
  122. 34 Or “is swift.”
  123. 35 The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.
  124. 36 The text reads, “he does not turn by the way of the vineyards.” This means that since the land is cursed, he/one does not go there. Bickell emended “the way of the vineyards” to “the treader of the vineyard” (see , ). This would mean that “no wine-presser would turn towards” their vineyards.
  125. 37 Heb “the waters of the snow.”
  126. 38 Or “so Sheol.”
  127. 39 This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”
  128. 40 Here “womb” is synecdoche, representing one’s mother.
  129. 41 The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (ra’a’, “to crush”). The seems to have read something like הֵרַע (hera’, “oppressed”).
  130. 42 Heb “the childless [woman], she does not give birth.” The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses §156.d, f.
  131. 43 God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.
  132. 44 Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.
  133. 45 This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vélo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.
  134. 46 Heb “he”; the referent (God) has been specified in the translation for clarity.
  135. 47 The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies—God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.
  136. 48 Heb “his eyes are on.”
  137. 49 The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.
  138. 50 The Hebrew throughout this section (vv. 18–24) interchanges the singular and the plural. Here again we have “they are exalted … but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.
  139. 51 The verb is the Hophal of the rare verb מָכַךְ (makhakh), which seems to mean “to bend; to collapse.” The text would read “they are made to collapse like all others.” There is no reason here to change “like others” just because the is banal. But many do, following the with “like mallows.” The was making a translation according to sense. R. Gordis (Job, 271) prefers “like grass.”
  140. 52 The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.
  141. 53 This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.
  142. 54 The word אַל (’al, “not”) is used here substantivally (“nothing”).

Cross references

  1. 34 See Job 10:3.