Job 11:13–20

Footnotes

1. 32 The pronoun is emphatic, designed to put Job in a different class than the hollow men—at least to raise the possibility of his being in a different class.
2. 33 The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense—if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.
3. 34 This half-verse is part of the protasis and not, as in the , the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.
4. 35 This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
5. 36 Verse 14 should be taken as a parenthesis and not a continuation of the protasis, because it does not fit with v. 13 in that way (D. J. A. Clines, Job [], ).
6. 37 Many commentators follow the and read the line “if you put away the sin that is in your hand.” They do this because the imperative comes between the protasis (v. 13) and the apodosis (v. 15) and does not appear to be clearly part of the protasis. The idea is close to the , but the is much more forceful—if you find sin in your hand, get rid of it.
7. 38 The absolute certainty of the statement is communicated with the addition of כִּי (ki) (see §159.ee).
8. 39 For this use of the preposition מִן (min) see §119.w.
9. 40 The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); and the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him.
10. 41 The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.”
11. 42 For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.
12. 43 It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.
13. 44 The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”
14. 45 Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.
15. 46 Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.
16. 47 The form in the is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, té’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.
17. 48 The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vékhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [], ).
18. 49 The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).
19. 50 Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” 6 (1956): 225–41.
20. 51 The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.
21. 52 Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.
22. 53 The word is to be interpreted as a metonymy; it represents what is hoped for.
23. 54 Heb “the breathing out of the soul”; cf. , “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.