JOB

A Reading in Progress

In which we employ our Lexicon and Grammar to decipher the Hebrew Masoretic text without recourse to published English translations and commentaries.  As we progress serially through the chapters, we intend to publish concomitantly our translation, review, summary, and analysis, followed at the end of the page by our identities and bibliography.

Table of Chapters

1	2	3	4	5	6	7	8	9	10	11	12	13	14
15	16	17	18	19	20	21	22	23	24	25	26	27	28
29	30	31	32	33	34	35	36	37	38	39	40	41	42

‘איוב א

CHAPTER ONE

א.א אִ֛ישׁ הָיָ֥ה בְאֶֽרֶץ־ע֖וּץ אִיּ֣וֹב שְׁמ֑וֹ
וְהָיָ֣ה ׀ הָאִ֣ישׁ הַה֗וּא תָּ֧ם וְיָשָׁ֛ר
:וִירֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע

1.1 There was a man in the land of Utz by the name of Job,
and that man was innocent and honest,
fearing God and turning away from evil.

א.ב וַיִּוָּ֥לְדוּ ל֛וֹ
:שִׁבְעָ֥ה בָנִ֖ים וְשָׁל֥וֹשׁ בָּנֽוֹת

1.2 There were born to him
seven sons and three daughters.

א.ג וַיְהִ֣י מִ֠קְנֵהוּ שִׁבְעַ֨ת אַלְפֵי־צֹ֝אן
וּשְׁל֧שֶׁת אַלְפֵ֣י גְמַלִּ֗ים
וַֽחֲמֵ֨שׁ מֵא֤וֹת צֶֽמֶד־בָּקָר֙
וַֽחֲמֵ֣שׁ מֵא֣וֹת אֲתוֹנ֔וֹת
וַֽעֲבֻדָּ֖ה רַבָּ֣ה מְאֹ֑ד
:וַיְהִי֙ הָאִ֣ישׁ הַה֔וּא גָּד֖וֹל מִכָּל־בְּנֵי־קֶֽדֶם

1.3 His holdings consisted of seven thousand sheep,
three thousand camels,
five hundred pairs of cattle,
five hundred female asses,
and a very large staff of servants.
That man was among the greatest in ancient times.

א.ד וְהָֽלְכ֤וּ בָנָיו֙ וְעָשׂ֣וּ מִשְׁתֶּ֔ה בֵּ֖ית אִ֣ישׁ יוֹמ֑וֹ
וְשָֽׁלְח֗וּ וְקָֽרְאוּ֙ לִשְׁל֣שֶׁת אַחְיֹֽתֵיהֶ֔ם
:לֶאֱכֹ֥ל וְלִשְׁתּ֖וֹת עִמָּהֶֽם

1.4 Each of his sons would take his turn
to make a feast in his home,
and they would invite their three sisters
to eat and drink with them.

א.ה וַיְהִ֡י כִּ֣י הִקִּיפוּ֩ יְמֵ֨י הַמִּשְׁתֶּ֝ה
וַיִּשְׁלַ֧ח אִיּ֣וֹב וַֽיְקַדְּשֵׁ֗ם
וְהִשְׁכִּ֣ים בַּבֹּקֶר֘
וְהֶעֱלָ֣ה עֹלוֹת֘ מִסְפַּ֣ר כֻּלָּם֒
כִּ֚י אָמַ֣ר אִיּ֔וֹב
אוּלַי֙ חָטְא֣וּ בָנַ֔י
וּבֵרְכ֥וּ אֱלֹהִ֖ים בִּלְבָבָ֑ם
:כָּ֛כָה יַֽעֲשֶׂ֥ה אִיּ֖וֹב כָּל־הַיָּמִֽים

1.5 As the days of the feast came around,
Job would arrange for them blessing:
he would rise up early in the morning
and offer up burnt offerings, one for each of them.
For Job thought:
Perhaps my children have sinned
or cursed God in their heart.
Such was Job’s regular practice.

א.ו וַיְהִ֣י הַיּ֔וֹם
וַיָּבֹ֨אוּ֙ בְּנֵ֣י הָֽאֱלֹהִ֔ים לְהִתְיַצֵּ֖ב עַל־יְהֹוָ֑ה
:וַיָּב֥וֹא גַם־הַשָּׂטָ֖ן בְּתוֹכָֽם

1.6 Now, on a particular day
the divine counsel convened with the Eternal,
and the prosecutor joined them.

א.ז וַיֹּ֧אמֶר יְהֹוָ֛ה אֶל־הַשָּׂטָ֖ן
מֵאַ֣יִן תָּבֹ֑א
וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־יְהֹוָה֙ וַיֹּאמַ֔ר
:מִשּׁ֣וּט בָּאָ֔רֶץ וּמֵֽהִתְהַלֵּ֖ךְ בָּֽהּ

1.7 The Eternal asked the prosecutor:
Whence do you come?
The prosecutor answered the Eternal:
From observing the earth and going about in it.

א.ח וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־הַשָּׂטָ֔ן
הֲשַׂ֥מְתָּ לִבְּךָ֖ עַל־עַבְדִּ֣י אִיּ֑וֹב
כִּ֣י אֵ֤ין כָּמֹ֨הוּ֙ בָּאָ֔רֶץ
אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר
:יְרֵ֥א אֱלֹהִ֖ים וְסָ֥ר מֵרָֽע

1.8 Said the Eternal to the prosecutor:
Have you considered My servant Job,
who is unmatched upon the earth,
innocent and honest,
fearing God and turning away from evil?

א.ט וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהֹוָ֖ה וַיֹּאמַ֑ר
:הַ֣חִנָּ֔ם יָרֵ֥א אִיּ֖וֹב אֱלֹהִֽים

1.9 The prosecutor responded to the Eternal:
Does Job fear God for nothing?

א.י הֲלֹֽא אַ֠תָּ [אַ֠תָּה] שַׂ֣כְתָּ בַֽעֲ֧דוֹ וּבְעַד־בֵּית֛וֹ
וּבְעַ֥ד כָּל־אֲשֶׁר־ל֖וֹ מִסָּבִ֑יב
מַֽעֲשֵׂ֤ה יָדָיו֙ בֵּרַ֔כְתָּ
:וּמִקְנֵ֖הוּ פָּרַ֥ץ בָּאָֽרֶץ

1.10 Have You not protected him and his household
and everything that he possesses entirely?
You have blessed the work of his hands,
and his holdings have spread over the land!

א.יא וְאוּלָם֙ שְֽׁלַֽח־נָ֣א יָֽדְךָ֔
וְגַ֖ע בְּכָל־אֲשֶׁר־ל֑וֹ
:אִם־לֹ֥א עַל־פָּנֶ֖יךָ יְבָֽרְכֶֽךָּ

1.11 But send forth Your hand
and harm anything of his,
and I guarantee he will curse You to Your face!

א.יב וַיֹּ֨אמֶר יְהֹוָ֝ה אֶל־הַשָּׂטָ֗ן
הִנֵּ֤ה כָל־אֲשֶׁר־לוֹ֙ בְּיָדֶ֔ךָ
רַ֣ק אֵלָ֔יו אַל־תִּשְׁלַ֖ח יָדֶ֑ךָ
:וַיֵּצֵא֙ הַשָּׂטָ֔ן מֵעִ֖ם פְּנֵ֥י יְהֹוָֽה

1.12 So the Eternal granted to the prosecutor:
I place all that is his in your power,
only do not send forth your hand against him personally.
Then the prosecutor departed from the presence of the Eternal.

א.יג וַיְהִ֖י הַיּ֑וֹם
וּבָנָ֨יו וּבְנֹתָ֤יו אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן
:בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר 

1.13 There came the day
when his sons and his daughters were dining and drinking wine
in the house of their eldest brother,

א.יד וּמַלְאָ֛ךְ בָּ֥א אֶל־אִיּ֖וֹב וַיֹּאמַ֑ר
הַבָּקָר֙ הָי֣וּ חֹֽרְשׁ֔וֹת
:וְהָֽאֲתֹנ֖וֹת רֹע֥וֹת עַל־יְדֵיהֶֽם

1.14 And a messenger came to Job and said:
The cattle were ploughing
and the asses were grazing by them,

א.טו וַתִּפֹּ֤ל שְׁבָא֙ וַתִּקָּחֵ֔ם
וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב
:וָֽאִמָּֽלְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ

1.15 When attackers from Sheba fell upon them and took them,
and they put the sword to the attendants,
and I alone have escaped to tell you.

א.טז ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר
וְזֶה֘ בָּ֣א וַיֹּאמַר֒
אֵ֣שׁ אֱלֹהִ֗ים נָֽפְלָה֙ מִן־הַשָּׁמַ֔יִם
וַתִּבְעַ֥ר בַּצֹּ֛אן וּבַנְּעָרִ֖ים וַתֹּֽאכְלֵ֑ם
:וָֽאִמָּֽ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ

1.16 While this one was speaking,
another one came and said:
Fire of God came down from heaven,
setting the flock and the attendants on fire and consuming them,
and I alone have escaped to tell you.

א.יז ע֣וֹד ׀ זֶ֣ה מְדַבֵּ֗ר
וְזֶה֘ בָּ֣א וַיֹּאמַר֒
כַּשְׂדִּ֞ים שָׂ֣מוּ ׀ שְׁלשָׁ֣ה רָאשִׁ֗ים
וַיִּפְשְׁט֤וּ עַל־הַגְּמַלִּים֙ וַיִּקָּח֔וּם
וְאֶת־הַנְּעָרִ֖ים הִכּ֣וּ לְפִי־חָ֑רֶב
:וָֽאִמָּֽ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ

1.17 While this one was speaking,
another one came and said:
Chaldean marauders formed three groups,
and they raided the camels and captured them,
and they put the attendants to the sword,
and I alone have escaped to tell you.

א.יח עַ֚ד זֶ֣ה מְדַבֵּ֔ר
וְזֶ֖ה בָּ֣א וַיֹּאמַ֑ר
בָּנֶ֨יךָ וּבְנוֹתֶ֤יךָ אֹֽכְלִים֙ וְשֹׁתִ֣ים יַ֔יִן
:בְּבֵ֖ית אֲחִיהֶ֥ם הַבְּכֽוֹר 

1.18 While this one was speaking,
another one came and said:
Your sons and your daughters were dining and drinking wine
in the house of their eldest brother,

א.יט וְהִנֵּה֩ ר֨וּחַ גְּדוֹלָ֝ה בָּ֣אָה ׀ מֵעֵ֣בֶר הַמִּדְבָּ֗ר
וַיִּגַּע֙ בְּאַרְבַּע֙ פִּנּ֣וֹת הַבַּ֔יִת
וַיִּפֹּ֥ל עַל־הַנְּעָרִ֖ים וַיָּמ֑וּתוּ
:וָֽאִמָּֽ֨לְטָ֧ה רַק־אֲנִ֛י לְבַדִּ֖י לְהַגִּ֥יד לָֽךְ 

1.19 When a strong wind came from the far side of the desert
and dislocated the four corners of the house
so that it fell upon the young people and they died,
and only I have escaped to tell you.

א.כ וַיָּ֤קָם אִיּוֹב֙ וַיִּקְרַ֣ע אֶֽת־מְעִל֔וֹ
וַיָּ֖גָז אֶת־רֹאשׁ֑וֹ
:וַיִּפֹּ֥ל אַ֖רְצָה וַיִּשְׁתָּֽחוּ 

1.20 Whereupon Job arose and rent his garment,
and he cut his hair,
and he fell upon the ground and prostrated himself,

א.כא וַיֹּאמֶר֩
עָרֹ֨ם יָצָ֨תִי [יָצָ֨אתִי] מִבֶּ֣טֶן אִמִּ֗י
וְעָרֹם֙ אָשׁ֣וּב שָׁ֔מָּה
יְהֹוָ֣ה נָתַ֔ן וַֽיהֹוָ֖ה לָקָ֑ח
:יְהִ֛י שֵׁ֥ם יְהֹוָ֖ה מְבֹרָֽךְ

1.21 And he said:
Naked came I out of the womb of my mother,
and naked shall I return.
The Eternal has given, and the Eternal has taken away;
blessed be the Name of the Eternal.

א.כב בְּכָל־זֹ֖את לֹֽא־חָטָ֣א אִיּ֑וֹב
:וְלֹֽא־נָתַ֥ן תִּפְלָ֖ה לֵֽאלֹהִֽים 

1.22 Withal Job sinned not
and ascribed nothing unseemly to God.

REVIEW 1.1-1.22

We have been introduced to the foundational characters of this drama:  God (the Eternal), the prosecutor (satan), and Job.  Job’s innocence, honesty and piety, are affirmed by the narrator (1.1), and by God (1.8) as Ruler, Defender and presiding Judge.  The prosecutor participates in the divine counsel to investigate the wholeness of God’s favored.  Job, unaware of the investigation, endures its ruin of his family and fortune to recognize the unquestioned validity of God’s judgment: the one who has given me what I have gratis is justified in taking it back.  In consideration of His provisional gifts God is to be blessed–and not blamed when He has taken them away. (1.21-1.22)

ANALYSIS 1.1-1.22
Orientational Patterns

The values and substance of Job are described thoroughly and in apparent order of importance to the narrator.  First we are given his moral standing (1.1), next his measure of progeny (1.2), followed in order by his abundance of chattel, his large instrumental staff, and finally his superlative reputation (1.3).  After the formal catalogue, the curtain is raised upon a close supportive family (1.4) who feast periodically in each other’s homes.  The daughters, presumably not yet married, depend upon their brothers.  What occasions the feasts is undisclosed, perhaps weekly sabbaths or various annual holidays or elective celebrations.  But immediately the uncomfortable prospect of sin through forbidden behavior or malediction, possibly as a consequence of feasting, is introduced, as anticipated and expiated by their solicitous father (1.5).  But, as we  see, prophylactic atonement is insufficient to deter disaster that is decreed by divine fiat (1.6-1.12).

It is actually at the time of one of his children’s feasts that catastrophe befalls Job and his family (1.13).  In its realm, as in the catalogue of Job’s assets, the coverage is thorough: both human evil (1.15,1.17) and natural evil (1.16,1.18-1.19) are represented.

Job’s pattern of mourning corresponds to his earlier pattern of concern for his children: Assuming the mourner’s posture of humility (1.20) corresponding, as an act, to “Perhaps my children have sinned” (1.5), then the mourner’s attitude of resignation (1.21) and acceptance (1.22) corresponding to “Perhaps my children have cursed God in their heart” (1.5).

ANALYSIS 1.11
Truncated Oath Formula

“I guarantee” reflects Satan’s truncated oath, understood fully as: “May such-and-such disaster befall me if he will not [im-lo = ‘if not’] curse You to Your face,” in which the unstated conditional imprecation, “May such-and-such disaster befall me if [im] my promise does not [lo] come true,” stands as the promiser Satan’s guarantee that the promise will come true.  Elsewhere, where the conditional imprecation is stated, the formula is, “May God do such-and-such to me, and more, if not [im lo]…” (cf. II Samuel 19.14), but here Satan’s assumed fully-expressed rhetorical oath is ironic since he is trying to persuade the usual Source of imprecation by positing an imprecation of unvouched cause!  In any case, as with most such oaths in the Bible, the formula is truncated so that the reader/listener is spared the imprecation, although presumably it was in the mind of the Biblical-Hebraist writer and reader/listener.

‘איוב ב

CHAPTER TWO

ב.א וַיְהִ֣י הַיּ֔וֹם וַיָּבֹ֨אוּ֙ בְּנֵ֣י הָֽאֱלֹהִ֔ים
לְהִתְיַצֵּ֖ב עַל־יְהֹוָ֑ה
וַיָּב֤וֹא גַם־הַשָּׂטָן֙ בְּתֹכָ֔ם
:לְהִתְיַצֵּ֖ב עַל־יְהֹוָֽה 

2.1 On a day when the divine counsel
convened with the Eternal,
the prosecutor joined them
in convening with the Eternal.

ב.ב וַיֹּ֤אמֶר יְהֹוָה֙ אֶל־הַשָּׂטָ֔ן
אֵ֥י מִזֶּ֖ה תָּבֹ֑א
וַיַּ֨עַן הַשָּׂטָ֤ן אֶת־יְהֹוָה֙ וַיֹּאמַ֔ר
:מִשֻּׁ֣ט בָּאָ֔רֶץ וּמֵֽהִתְהַלֵּ֖ךְ בָּֽהּ 

2.2 The Eternal asked the prosecutor:
Whence have you come?
The prosecutor answered the Eternal:
From observing the earth and going about in it.

ב.ג וַיֹּ֨אמֶר יְהֹוָ֝ה אֶל־הַשָּׂטָ֗ן
הֲשַׂ֣מְתָּ לִבְּךָ֘ אֶל־עַבְדִּ֣י אִיּוֹב֒
כִּי֩ אֵ֨ין כָּמֹ֝הוּ בָּאָ֗רֶץ
אִ֣ישׁ תָּ֧ם וְיָשָׁ֛ר
יְרֵ֥א אֱלֹהִ֖ים וְסָ֣ר מֵרָ֑ע
וְעֹדֶ֨נּוּ֙ מַֽחֲזִ֣יק בְּתֻמָּת֔וֹ
וַתְּסִיתֵ֥נִי ב֖וֹ 
:לְבַלְּע֥וֹ חִנָּֽם 

2.3 Said the Eternal to the prosecutor:
Have you considered My servant Job,
who is unmatched upon the earth,
innocent and honest,
fearing God and turning away from evil:
He maintains his piety
even as you have incited Me against him
to swallow him up for no cause!

ב.ד וַיַּ֧עַן הַשָּׂטָ֛ן אֶת־יְהֹוָ֖ה וַיֹּאמַ֑ר
ע֣וֹר בְּעַד־ע֗וֹר
וְכֹל֙ אֲשֶׁ֣ר לָאִ֔ישׁ יִתֵּ֖ן
:בְּעַ֥ד נַפְשֽׁוֹ

2.4 The prosecutor responded to the Eternal:
Skin is only skin-deep,
but a man would give all that is his
for the sake of his own person!

ב.ה אוּלָם שְֽׁלַֽח־נָא יָֽדְךָ
וְגַע אֶל־עַצְמוֹ וְאֶל־בְּשָׂרוֹ
:אִם־לֹא אֶל־פָּנֶיךָ יְבָֽרְכֶֽךָּ

2.5 So send forth Your hand
and touch his own bones and his own flesh,
and see if he won’t curse You to Your face!

ב.ו וַיֹּאמֶר יְהֹוָה אֶל־הַשָּׂטָן
הִנּוֹ בְיָדֶךָ
:אַךְ אֶת־נַפְשׁוֹ שְׁמֹֽר

2.6 So the Eternal granted to the prosecutor:
I place him in your power,
but preserve his life. 

ב.ז וַיֵּצֵא הַשָּׂטָן מֵאֵת פְּנֵי יְהֹוָה
וַיַּךְ אֶת־אִיּוֹב בִּשְׁחִין רָע
:מִכַּף רַגְלוֹ עְַד [וְעַד] קָדְקֳדֽוֹ

2.7 Then the prosecutor departed from the presence of the Eternal
and struck Job with painful boils
from the sole of his foot to his scalp.

ב.ח וַיִּֽקַּֽח־לוֹ חֶרֶשׂ
לְהִתְגָּרֵד בּוֹ
:וְהוּא ישֵׁב בְּתֽוֹךְ־הָאֵֽפֶר

2.8 Whereupon he took for himself a shard
with which to scrape himself,
and he sat covered with ashes.

ב.ט וַתֹּאמֶר לוֹ אִשְׁתּוֹ
עֹֽדְךָ מַֽחֲזִיק בְּתֻמָּתֶךָ
:בָּרֵךְ אֱלֹהִים וָמֻֽת

2.9 And his wife said to him:
You still maintain your piety?
Curse God and die!

ב.י וַיֹּאמֶר אֵלֶיהָ
כְּדַבֵּר אַחַת הַנְּבָלוֹת תְּדַבֵּרִי
גַּם אֶת־הַטּוֹב נְקַבֵּל מֵאֵת הָֽאֱלֹהִים
וְאֶת־הָרָע לֹא נְקַבֵּל
:בְּכָל־זֹאת לֹא־חָטָא אִיּוֹב בִּשְׂפָתָֽיו

2.10 He said to her:
You are speaking like an impious woman.
If we accept good things from God,
should we not also accept the bad?
With all that befell him, Job sinned not with his lips!

REVIEW 2.1-2.10

God and Satan have engaged once again in the divine counsel over Job.  God is impressed with Job’s constancy under the burden of the staggering loss of his children and his wealth, suffering as he does for no cause.  But Satan argues that Job’s losses have not been personal enough to test his faithfulness fully.  He proposes that the challenge be deepened under the skin to personal physical pain.  God accedes only with the stipulation that Job’s life be preserved.  The pain that Satan imposes upon Job is so invasive that Job is driven to sit covered with ashes as in mourning for himself.  Now Job acknowledges to his wife that bad things come directly from God, not only that His gifts are provisional, yet Job refrains from condemning Him. 

ב.יא וַיִּשְׁמְעוּ שְׁלשֶׁת | רֵעֵי אִיּוֹב
אֵת כָּל־הָֽרָעָה הַזֹּאת הַבָּאָה עָלָיו
וַיָּבֹאוּ אִישׁ מִמְּקֹמוֹ
אֱלִיפַז הַתֵּֽימָנִי
וּבִלְדַּד הַשּׁוּחִי
וְצוֹפַר הַנַּֽעֲמָתִי
וַיִּוָּֽעֲדוּ יַחְדָּו
:לָבוֹא לָנֽוּד־לוֹ וּלְנַֽחֲמֽוֹ

2.11 Now three of Job’s friends have heard
of all the misfortune that has befallen him,
so they come forth from their respective places:
Eliphaz the Temanite,
Bildad the Shuchite,
and Tsofar the Naamathite.
They join together
to come to condole him and to console him.

ב.יב וַיִּשְׂאוּ אֶת־עֵינֵיהֶם מֵֽרָחוֹק
וְלֹא הִכִּירֻהוּ
וַיִּשְׂאוּ קוֹלָם וַיִּבְכּוּ
וַיִּקְרְעוּ אִישׁ מְעִלוֹ
:וַיִּזְרְקוּ עָפָר עַל־רָֽאשֵׁיהֶם הַשָּׁמָֽיְמָה

2.12 When they first catch a glimpse of him,
they do not recognize him.
They raise their voices in weeping,
each one rending his garment,
and they throw dust upon their heads heavenward.

ב.יג וַיֵּֽשְׁבוּ אִתּוֹ לָאָרֶץ
שִׁבְעַת יָמִים וְשִׁבְעַת לֵילוֹת
וְאֵֽין־דֹּבֵר אֵלָיו דָּבָר
:כִּי רָאוּ כִּֽי־גָדַל הַכְּאֵב מְאֹֽד

2.13 They sit with him upon the ground
for seven days and seven nights,
without speaking a word to him,
for they see how very great is his pain.

REVIEW 2.11-2.13

Job’s three friends have been introduced as if fulfilling the mitzvah of nichum aveyleem (comforting the mourner).  Their sympathy is with Job for the misfortune he has suffered.  Their consolation is their silent presence.  We have not yet been told whether or not Job speaks in their presence.

CHAPTER THREE

ג.א אַֽחֲרֵי־כֵ֗ן פָּתַ֤ח אִיּוֹב֙ אֶת־פִּ֔יהוּ
:וַיְקַלֵּ֖ל אֶת־יוֹמֽוֹ

3.1 Later Job opens his mouth
and curses his day.

:ג.ב וַיַּ֥עַן אִיּ֗וֹב וַֽיֹּאמַר

3.2 Job declares:

ג.ג יֹ֣אבַד י֖וֹם אִוָּ֣לֶד בּ֑וֹ
:וְהַלַּ֥יְלָה אָ֝מַ֗ר הֹ֣רָה גָֽבֶר

3.3 May the day on which I was born
not have existed,
and the night also when it was learned,
a man was conceived!

ג.ד הַיּ֥וֹם הַה֗וּא יְֽהִ֫י ח֥שֶׁךְ
אַֽל־יִדְרְשֵׁ֣הוּ אֱל֣וֹהַּ מִמָּ֑עַל
:וְאַֽל־תּוֹפַ֖ע עָלָ֣יו נְהָרָֽה

3.4 May that day be darkness,
may God not care for it from above,
and may no light shine forth upon it.

ג.ה יִגְאָלֻ֡הוּ ח֣שֶׁךְ וְ֭צַלְמָוֶת
תִּֽשְׁכָּן־עָלָ֣יו עֲנָנָ֑ה
:יְ֝בַֽעֲתֻ֗הוּ כִּמְרִ֥ירֵי יֽוֹם

3.5 May darkness and death’s shadow claim it,
a cloud reside upon it;
may they overwhelm it
like the gloominess of life.

ג.ו הַלַּ֥יְלָה הַהוּא֘ יִקָּחֵ֢ה֫וּ אֹ֥פֶל
אַל־יִ֭חַדְּ בִּימֵ֣י שָׁנָ֑ה
:בְּמִסְפַּ֥ר יְ֝רָחִ֗ים אַל־יָבֹֽא

3.6 Let its night be complete darkness,
let it not be reckoned among the days of the year;
let it not be counted among the days of the month.

ג.ז הִנֵּ֤ה הַלַּ֣יְלָה הַ֭הוּא יְהִ֣י גַלְמ֑וּד
:אַל־תָּבֹ֖א רְנָנָ֣ה בֽוֹ

3.7 Its night: let it be barren,
let no rejoicing visit it.

ג.ח יִקְּבֻ֥הוּ אֹֽרְרֵי־י֑וֹם
:הָֽ֝עֲתִידִ֗ים עֹרֵ֥ר לִוְיָתָֽן

3.8 Let the imprecators of days curse it,
readily stirring their lament.

ג.ט יֶחְשְׁכוּ֘ כּֽוֹכְבֵ֢י נִ֫שְׁפּ֥וֹ
יְקַו־לְא֥וֹר וָאַ֑יִן
:וְאַל־יִ֝רְאֶ֗ה בְּעַפְעַפֵּי־שָֽׁחַר

3.9 Let the stars of its night be dark,
let the light of day it expects not come,
so that it sees not the eyelids of morning.

ג.י כִּ֤י לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑י
:וַיַּסְתֵּ֥ר עָ֝מָ֗ל מֵעֵינָֽי

3.10 For it failed to shut my mother’s womb
and spare me from the view of suffering.

ג.יא לָ֤מָּה לֹּ֣א מֵרֶ֣חֶם אָמ֑וּת
:מִבֶּ֖טֶן יָצָ֣אתִי וְאֶגְוָֽע

3.11 Why could I not have emerged from her dead
or come out alive and then expired?

ג.יב מַ֭דּוּעַ קִדְּמ֣וּנִי בִרְכָּ֑יִם
:וּמַה־שָּׁ֝דַ֗יִם כִּ֣י אִינָֽק

3.12 Why did her knees receive me,
and why were her breasts for me to nurse?

ג.יג כִּֽי־עַ֭תָּה שָׁכַ֣בְתִּי וְאֶשְׁק֑וֹט
:יָ֝שַׁ֗נְתִּי אָ֤ז ׀ יָנ֬וּחַֽ לִֽי

3.13 If not for them, I could be dead and at peace,
asleep and at rest,

ג.יד עִם־מְ֭לָכִים וְיֹֽ֣עֲצֵי אָ֑רֶץ
:הַבֹּנִ֖ים חֳרָב֣וֹת לָֽמוֹ

3.14 With kings and potentates
who once built what are now ruins for themselves!

ג.טו א֣וֹ עִם־שָׂ֭רִים זָהָ֣ב לָהֶ֑ם
:הַֽמְמַלְאִ֖ים בָּתֵּיהֶ֣ם כָּֽסֶף

3.15 Or with gilded princes
whose palaces were filled with silver!

ג.טז א֚וֹ כְנֵ֣פֶל טָ֭מוּן לֹ֣א אֶֽהְיֶ֑ה
:כְּ֝עֹֽלְלִ֗ים לֹא־רָ֥אוּ אֽוֹר

3.16 Why could I not have been like a buried abortion,
like stillborn children who never see the light of day?

ג.יז שָׁ֣ם רְ֭שָׁעִים חָ֣דְלוּ רֹ֑גֶז
:וְשָׁ֥ם יָ֝נ֗וּחוּ יְגִ֣יעֵי כֹֽחַ

3.17 That is where the wicked cease their troubling,
and that is where the weary find their rest,

ג.יח יַ֭חַד אֲסִירִ֣ים שַֽׁאֲנָנ֑וּ
:לֹ֥א שָֽׁ֝מְע֗וּ ק֣וֹל נֹגֵֽשׂ

3.18 Where captives are at ease
from hearing the voice of the oppressor.

ג.יט קָטֹ֣ן וְ֭גָדוֹל שָׁ֣ם ה֑וּא
:וְ֝עֶ֗בֶד חָפְשִׁ֥י מֵֽאֲדֹנָֽיו

3.19 The humble and the mighty, each is there,
and the slave who is free from his master.

ג.כ לָ֤מָּה יִתֵּ֣ן לְעָמֵ֣ל א֑וֹר
:וְ֝חַיִּ֗ים לְמָ֣רֵי נָֽפֶשׁ

3.20 Why does He give light to the sufferer
and life to the wretched?

ג.כא הַֽמְחַכִּ֣ים לַמָּ֣וֶת וְאֵינֶ֑נּוּ
:וַ֝יַּחְפְּרֻ֗הוּ מִמַּטְמוֹנִֽים

3.21 Who hope for death which does not come
and search for it more than for buried treasure,

ג.כב הַשְּׂמֵחִ֥ים אֱלֵי־גִ֑יל
:יָ֝שִׂ֗ישׂוּ כִּ֣י יִמְצְאוּ־קָֽבֶר

3.22 Who are happiest, rejoicing,
when they have achieved the grave!

ג.כג לְ֭גֶבֶר אֲשֶׁר־דַּרְכּ֣וֹ נִסְתָּ֑רָה
:וַיָּ֖סֶךְ אֱל֣וֹהַּ בַּֽעֲדֽוֹ

3.23 Why does He give it to the man whose path is hidden,
as God has fenced him in!

ג.כד כִּֽי־לִפְנֵ֣י לַ֭חְמִי אַנְחָתִ֣י תָבֹ֑א
:וַיִּתְּכ֥וּ כַ֝מַּ֗יִם שַֽׁאֲגֹתָֽי

3.24 For my bread comes not without suffering;
my cries pour forth like water!

ג.כה כִּ֤י פַ֣חַד פָּ֭חַדְתִּי וַיֶּאֱתָיֵ֑נִי
:וַֽאֲשֶׁ֥ר יָ֝גֹ֗רְתִּי יָ֣בֹא לִֽי

3.25 For that which I feared has befallen me;
that which I dreaded has come upon me.

ג.כו לֹ֤א שָׁלַ֨וְתִּי ׀ וְלֹֽא־שָׁקַ֥טְתִּי וְֽלֹא־נָ֗חְתִּי
:וַיָּ֥בֹא רֹֽגֶז

3.26 I am not at ease or at peace or at rest,
and despair has come my way.

REVIEW 3.1-3.26

Now, without apparent explanation, Job turns away from silent acceptance of the bad things from God, yet without cursing God directly as his wife importuned (3.1).  Instead he curses the day on which he was born and all the nurturing that enabled his survival (3.2-10,12).  He counts himself among the sufferers of life whose misery is ended only upon death (3:11,13-16,24-26).  His words anticipate the leveling of ranks and cessation of oppression to be enjoyed in an afterlife (3.17-19).  While he welcomes the ultimate relief, he views the suffering that occurs between birth and death as futile and cause for questioning God’s judgment if not benevolence (3.20-3.23).

ANALYSIS 3.1-3.26
Jeremiad in Job

Job’s plaint may be compared with the much briefer lament of the Prophet Jeremiah 20:14-18, “Cursed be the day on which I was born….”  We make no assumption about the sequencing of these passages.  But we do observe that the same sentiment is expressed in both.  

‘איוב ד

CHAPTER FOUR

:ד.א וַ֭יַּעַן אֱלִיפַ֥ז הַתֵּֽימָנִ֗י וַיֹּאמַֽר

4.1 Eliphaz the Temanite offers this in response:

ד.ב הֲנִסָּ֬ה דָבָ֣ר אֵלֶ֣יךָ תִלְאֶ֑ה
:וַעְצֹ֥ר בְּ֝מִלִּ֗ין מִ֣י יוּכָֽל

4.2 Could you tolerate the effort of a word to you,
as who can refrain from responding?

ד.ג הִ֭נֵּה יִסַּ֣רְתָּ רַבִּ֑ים
:וְיָדַ֖יִם רָפ֣וֹת תְּחַזֵּֽק

4.3 You, to be sure, have guided many,
and you strengthen weak hands.

ד.ד כּ֖וֹשֵׁל יְקִימ֣וּן מִלֶּ֑יךָ
:וּבִרְכַּ֖יִם כֹּֽרְע֣וֹת תְּאַמֵּֽץ

4.4 Your words support the stumbling,
and you firm up the weak-kneed.

ד.ה כִּ֤י עַתָּ֨ה ׀ תָּב֣וֹא אֵלֶ֣יךָ וַתֵּ֑לֶא
:תִּגַּ֥ע עָ֝דֶ֗יךָ וַתִּבָּהֵֽל

4.5 And now, when it comes to you, you are paralyzed;
when it touches you, you are in terror.

REVIEW 4.1-4.5

Eliphaz, the first of Job’s “comforters” to speak, has opened with words that recognize a role reversal that Job has suffered: he was once the supporter of the falling, now he himself has become disabled.  At this point Job might hope to hear words of uplift from his “friend.”

ד.ו הֲלֹ֣א יִ֭רְאָֽתְךָ כִּסְלָתֶ֑ךָ
:תִּ֝קְוָֽתְךָ֗ וְתֹ֣ם דְּרָכֶֽיךָ

4.6 Surely your confidence must depend
upon your fear of God;
your hope, upon the innocence of your actions.

ד.ז זְכָר־נָ֗א מִ֤י ה֣וּא נָקִ֣י אָבָ֑ד
:וְ֝אֵיפֹ֗ה יְשָׁרִ֥ים נִכְחָֽדוּ

4.7 Consider whether a truly innocent one ever was lost
or the honorable annihilated.

ד.ח כַּֽאֲשֶׁ֣ר רָ֭אִיתִי חֹ֣רְשֵׁי אָ֑וֶן
:וְזֹֽרְעֵ֖י עָמָ֣ל יִקְצְרֻֽהוּ

4.8 Those whom I have seen ploughing their trouble
and sowing their discord reap the same.

ד.ט מִנִּשְׁמַ֣ת אֱל֣וֹהַּ יֹאבֵ֑דוּ
:וּמֵר֖וּחַ אַפּ֣וֹ יִכְלֽוּ

4.9 By God’s breath they are destroyed,
by the breath of His anger do they perish.

ד.י שַֽׁאֲגַ֣ת אַ֭רְיֵה וְק֣וֹל שָׁ֑חַל
:וְשִׁנֵּ֖י כְפִירִ֣ים נִתָּֽעוּ

4.10 The roar of Lion, the voice of Leo–
and the cubs’ teeth are broken:

ד.יא לַ֭יִשׁ אֹבֵ֣ד מִבְּלִי־טָ֑רֶף
:וּבְנֵ֥י לָ֝בִ֗יא יִתְפָּרָֽדוּ

4.11 The kitten perishes, deprived of prey,
the lion’s children are dispersed.

REVIEW 4.6-4.11

Eliphaz qualifies his friend’s prospect of confidence and hope, following the catastrophes that have befallen him, to depend upon his own piety and innocence (4.6).  He goes further to declare them as guarantees for survival, implying thereby that a sufferer like Job, ipso facto, could not have possessed those virtues (4.7)!  Moreover, those who complain of their trouble (as does Job in 3.1-3.26) will be destroyed, along with their children (as were Job’s in 1.18-1.19) (4.8-4.11)!

ד.יב וְ֭אֵלַי דָּבָ֣ר יְגֻנָּ֑ב
:וַתִּקַּ֥ח אָ֝זְנִ֗י שֵׁ֣מֶץ מֶֽנְהֽוּ

4.12 I am the recipient of occult matters,
some of which my ear has captured,

ד.יג בִּ֭שְׂעִפִּים מֵֽחֶזְיוֹנ֣וֹת לָ֑יְלָה
:בִּנְפֹ֥ל תַּ֝רְדֵּמָ֗ה עַל־אֲנָשִֽׁים

4.13 In disquieting thoughts from visions of the night,
when men are enveloped in their sleep.

ד.יד פַּ֣חַד קְ֭רָאַנִי וּרְעָדָ֑ה
:וְרֹ֖ב עַצְמוֹתַ֣י הִפְחִֽיד

4.14 Fear has captured me, and trembling;
it has terrified me down to my bones;

ד.טו וְ֭רוּחַ עַל־פָּנַ֣י יַֽחֲלֹ֑ף
:תְּ֝סַמֵּ֗ר שַֽׂעֲרַ֥ת בְּשָׂרִֽי

4.15 And a wind passes over my face,
bristling the hair of my flesh!

ד.טז יַֽעֲמֹ֤ד ׀ וְֽלֹא־אַכִּ֬יר מַרְאֵ֗הוּ
תְּ֭מוּנָה לְנֶ֣גֶד עֵינָ֑י
:דְּמָמָ֖ה וָק֣וֹל אֶשְׁמָֽע

4.16 He is there, but I cannot make out His appearance,
there is an image before my eyes,
silence, then a voice do I hear:

ד.יז הַֽ֭אֱנוֹשׁ מֵֽאֱל֣וֹהַ יִצְדָּ֑ק
:אִ֥ם מֵֽ֝עֹשֵׂ֗הוּ יִטְהַר־גָּֽבֶר

4.17 Is a person more just than God,
a man purer than his Creator?

ד.יח הֵ֣ן בַּֽ֭עֲבָדָיו לֹ֣א יַֽאֲמִ֑ין
:וּ֝בְמַלְאָכָ֗יו יָשִׂ֥ים תָּֽהֳלָֽה

4.18 He does not even have perfect faith in His servants:
He finds imperfection in His angels.

ד.יט אַ֤ף ׀ שֹֽׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר
אֲשֶׁר־בֶּֽעָפָ֥ר יְסוֹדָ֑ם
:יְ֝דַכְּא֗וּם לִפְנֵי־עָֽשׁ

4.19 How much moreso inhabitants of corporeal houses
whose foundation is dust:
they can be crushed as easily as a moth!

ד.כ מִבֹּ֣קֶר לָעֶ֣רֶב יֻכַּ֑תּוּ
:מִבְּלִ֥י מֵ֝שִׂ֗ים לָנֶ֥צַח יֹאבֵֽדוּ

 4.20 Between morning and evening they are crushed;
without knowing, they are forever lost.

ד.כא הֲלֹֽא־נִסַּ֣ע יִתְרָ֣ם בָּ֑ם
:יָ֝מ֗וּתוּ וְלֹ֣א בְחָכְמָֽה

4.21 Indeed their preeminence is removed with them;
they die without even understanding.

REVIEW 4.12-4.21

Eliphaz has girded his thesis by professing to have received a private revelation (4.12-4.16) of God’s perfection and concomitant incredulity with respect to human criticism:  Even His servants, the angels, are less than perfect and not worthy of divine credence; how much the moreso humans (like Job), who are corporeal and mortal (4.17-4.21)!  

‘איוב ה

CHAPTER FIVE

ה.א קְֽרָא־נָ֭א הֲיֵ֣שׁ עוֹנֶ֑ךָּ
:וְאֶל־מִ֖י מִקְּדֹשִׁ֣ים תִּפְנֶֽה

5.1 Call out! Will anyone answer you?
And to whom exactly among the holy will you turn?

ה.ב כִּ֣י לֶ֭אֱוִיל יַֽהֲרָג־כָּ֑עַשׂ
:וּ֝פֹתֶ֗ה תָּמִ֥ית קִנְאָֽה

5.2 Anger is lethal to the fool,
and vexation will slay the simpleton!

ה.ג אֲנִי־רָ֭אִיתִי אֱוִ֣יל מַשְׁרִ֑ישׁ
:וָֽאֶקּ֖וֹב נָוֵ֣הוּ פִתְאֹֽם

5.3 When I see a villain take root,
I can expect thereupon his abode to be cursed.

ה.ד יִרְֽחֲק֣וּ בָנָ֣יו מִיֶּ֑שַׁע
וְיִדַּכְּא֥וּ בַ֝שַּׁ֗עַר
:וְאֵ֣ין מַצִּֽיל

5.4 His children will be far from saving;
they will be defeated in judgment,
and none will rescue them.

ה.ה אֲשֶׁ֤ר קְצִיר֨וֹ ׀
רָ֘עֵ֤ב יֹאכֵ֗ל
וְאֶל־מִצִּנִּ֥ים יִקָּחֵ֑הוּ
:וְשָׁאַ֖ף צַמִּ֣ים חֵילָֽם

5.5 That which he harvested
will be eaten hungrily by others,
who will wrest it even through thorns;
thirstily will they swallow his wealth.

ה.ו כִּ֤י ׀ לֹא־יֵצֵ֣א מֵֽעָפָ֣ר אָ֑וֶן
:וּ֝מֵֽאֲדָמָ֗ה לֹֽא־יִצְמַ֥ח עָמָֽל

5.6 For evil does not just grow out of the dust,
and suffering does not just spring forth from the earth.

ה.ז כִּֽי־אָ֭דָם לְעָמָ֣ל יוּלָּ֑ד
:וּבְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף

5.7 But man is born to produce suffering
just as sparks fly out of fire.

REVIEW 5.1-5.7

Eliphaz continues.  Job’s anger (cf. 3.1-3.26) will not be answered in God’s court, by His “holy ones.”  Job’s temper is lethal to himself (5.2).  For his misfortunes are the due of a villain (5.3) and the children of a villain (5.4).  Whatever he has produced is doomed to be confiscated by others (5.5), and not by chance (5.6), for man is intrinsically the cause of his own suffering (5.7).

ה.ח אוּלָ֗ם אֲ֭נִי אֶדְרֹ֣שׁ אֶל־אֵ֑ל
:וְאֶל־אֱ֝לֹהִ֗ים אָשִׂ֥ים דִּבְרָתִֽי

5.8 But indeed you should turn to the Divine
and present your case before God,

ה.ט עֹשֶׂ֣ה גְ֭דֹלוֹת וְאֵ֣ין חֵ֑קֶר
:נִ֝פְלָא֗וֹת עַד־אֵ֥ין מִסְפָּֽר

5.9 Who does great things without limit,
wonders beyond counting,

ה.י הַנֹּתֵ֣ן מָ֭טָר עַל־פְּנֵי־אָ֑רֶץ
:וְשֹׁ֥לֵֽחַ מַ֝יִם עַל־פְּנֵ֥י חוּצֽוֹת

5.10 Who pours rain upon the surface of the ground,
and provides water to fill in the hollows.

ה.יא לָשׂ֣וּם שְׁפָלִ֣ים לְמָר֑וֹם
:וְ֝קֹֽדְרִ֗ים שָׂ֣גְבוּ יֶֽשַׁע

5.11 He can raise the lowly to great heights,
and make the gloomy turn up to salvation.

ה.יב מֵ֭פֵר מַחְשְׁב֣וֹת עֲרוּמִ֑ים
:וְֽלֹא־תַֽעֲשֶׂ֥ינָה יְ֝דֵיהֶ֗ם תּשִׁיָּֽה

5.12 He undoes schemes of the wily
so that their efforts are deprived of success.

ה.יג לֹכֵ֣ד חֲכָמִ֣ים בְּעָרְמָ֑ם
:וַֽעֲצַ֖ת נִפְתָּלִ֣ים נִמְהָֽרָה

5.13 He entraps the shrewd in their plotting,
and the counsel of the cunning is promptly nullified.

ה.יד יוֹמָ֥ם יְפַגְּשׁוּ־ח֑שֶׁךְ
:וְ֝כַלַּ֗יְלָה יְֽמַשְׁשׁ֥וּ בַצָּֽהֳרָֽיִם

5.14 By day they encounter darkness;
at noon they grope as at night.

ה.טו וַיּ֣שַׁע מֵ֭חֶרֶב מִפִּיהֶ֑ם
:וּמִיַּ֖ד חָזָ֣ק אֶבְיֽוֹן

5.15 He saves from their consuming sword,
the weak from the hand of the strong.

ה.טז וַתְּהִ֣י לַדַּ֣ל תִּקְוָ֑ה
:וְ֝עֹלָ֗תָה קָ֣פְצָה פִּֽיהָ

5.16 Giving hope to the lowly
as iniquity shuts its mouth.

ה.יז הִנֵּ֤ה אַשְׁרֵ֣י אֱ֭נוֹשׁ יֽוֹכִחֶ֣נּוּ אֱל֑וֹהַּ
:וּמוּסַ֥ר שַׁ֝דַּ֗י אַל־תִּמְאָֽס

5.17 So, fortunate is the one whom God admonishes;
despise not the chastening of the Almighty!

ה.יח כִּ֤י ה֣וּא יַכְאִ֣יב וְיֶחְבָּ֑שׁ
:יִ֝מְחַ֗ץ וְיָדָ֥ו [וְיָדָ֥יו] תִּרְפֶּֽינָה

5.18 For He both hurts and binds up;
He may wound but His hands do heal.

ה.יט בְּשֵׁ֣שׁ צָ֭רוֹת יַצִּילֶ֑ךָּ
:וּבְשֶׁ֓בַע ׀ לֹֽא־יִגַּ֖ע בְּךָ֣ רָֽע

5.19 Even after He rescues you from six misfortunes,
in the seventh He will not let evil harm you.

ה.כ בְּ֭רָעָב פָּֽדְךָ֣ מִמָּ֑וֶת
:וּ֝בְמִלְחָמָ֗ה מִ֣ידֵי חָֽרֶב

5.20 In famine He redeems you from death,
and in war, from the force of the sword.

ה.כא בְּשׁ֣וֹט לָ֭שׁוֹן תֵּֽחָבֵ֑א
:וְלֹֽא־תִירָ֥א מִ֝שֹּׁ֗ד כִּ֣י יָבֽוֹא

5.21 From the tongue’s lash you shall be protected:
you needn’t fear from the devastation that ensues.

ה.כב לְשֹׁ֣ד וּלְכָפָ֣ן תִּשְׂחָ֑ק
:וּמֵֽחַיַּ֥ת הָ֝אָ֗רֶץ אַל־תִּירָֽא

5.22 You can discount the threat of violence and hunger,
and no wild beast need you fear.

ה.כג כִּ֤י עִם־אַבְנֵ֣י הַשָּׂדֶ֣ה בְרִיתֶ֑ךָ
:וְחַיַּ֥ת הַ֝שָּׂדֶ֗ה הָשְׁלְמָה־לָֽךְ

5.23 For you have a covenant with the stones of the field
and a treaty with its wild beasts.

ה.כד וְ֭יָֽדַעְתָּ כִּי־שָׁל֣וֹם אָהֳלֶ֑ךָ
:וּֽפָקַדְתָּ֥ נָ֝וְךָ וְלֹ֣א תֶחֱטָֽא

5.24 You may feel confident in the welfare of your tent,
vigilant for your abode, worrying of no fault.

ה.כה וְֽ֭יָדַעְתָּ כִּי־רַ֣ב זַרְעֶ֑ךָ
:וְ֝צֶאֱצָאֶ֗יךָ כְּעֵ֣שֶׂב הָאָֽרֶץ

5.25 You shall know that your offspring shall be great,
your descendants abundant as the grass of the earth.

ה.כו תָּב֣וֹא בְכֶ֣לַח אֱלֵי־קָ֑בֶר
:כַּֽעֲל֖וֹת גָּדִ֣ישׁ בְּעִתּֽוֹ

5.26 You shall come in vigor to your grave,
mature and fulfilled as the sheaf in harvest.

ה.כז הִנֵּה־זֹ֭את חֲקַרְנ֥וּהָ כֶּן־הִ֑יא
:שְׁ֝מָעֶ֗נָּה וְאַתָּ֥ה דַע־לָֽךְ

5.27 This is what we have considered and determined:
Hear it and know it!

REVIEW 5.8-5.27

Eliphaz advises Job to present himself to God, rather, as a suppliant (5.8), for He, in His greatness, can right all wrongs (5.9-5.11).  Within his commendation of divine correction, Eliphaz recommends Job as fit to be admonished, chastened and redeemed, as one of those wrongs which God can be trusted to correct (5.12-5.16).  “Despise not,” as you have, your suffering, and you and your offspring will be restored (5.17-5.26).  This is the prescribed solution upon which you can depend (5.27)!

ANALYSIS 5.8
Subjunctive Pronouns

Literally: “I would turn to the Divine, and I would present my case to God.”  First person is utilized as if to say, “If I were you, I would…,” thereby enhancing the ring of sincerity in his friend’s advice.

SUMMARY 4.1-5.27
How Eliphaz explains the suffering of Job

Job’s suffering indicates his lack of innocence (4.6-4.7), as the cause of human suffering inevitably is the behavior of the sufferer (5.6-5.7).  Moreover Job’s angry protests over his punishment only undermine his standing with God (4.8-4.11).  God is perfect and has no reason to accept the criticism of lower, corporeal beings (4.17-4.21).

Job will find his solution instead in turning to God, who can right all wrongs (5.8-5.11).  That is to say: Job is the wrong that God can right (5.12-5.16)!  If Job accepts God’s admonishment, he and his future offspring will enjoy protection from terrors that beset them in the past (5.17-5.26).

All of this is the considered position of their religion (5.27).

‘איוב ו

CHAPTER SIX

:ו.א וַיַּ֥עַן אִיּ֗וֹב וַיֹּאמַֽר

6.1 Then Job replied with these words:

ו.ב ל֗וּ שָׁק֣וֹל יִשָּׁקֵ֣ל כַּעְשִׂ֑י
:וְ֝הַיָּתִ֗י [וְ֝הַוָּתִ֗י] בְּֽמֹאזְנַ֥יִם יִשְׂאוּ־יָֽחַד

6.2 Were my anger to be weighed,
and my hurt, together in the balance,

ו.ג כִּֽי־עַתָּ֗ה מֵח֣וֹל יַמִּ֣ים יִכְבָּ֑ד
:עַל־כֵּ֝֗ן דְּבָרַ֥י לָֽעוּ

6.3 It would all be heavier than the sand of the seas:
that is why my words may seem to you intemperate.

ו.ד כִּ֤י חִצֵּ֢י שַׁדַּ֡י עִמָּדִ֗י
אֲשֶׁ֣ר חֲ֭מָתָם שֹׁתָ֣ה רוּחִ֑י
:בִּעוּתֵ֖י אֱל֣וֹהַּ יַֽעַרְכֽוּנִי

6.4 For the arrows of the Almighty
have penetrated my flesh,
and their venom consumes my spirit;
God’s terrors are arrayed against me!

ו.ה הֲיִנְהַק־פֶּ֥רֶא עֲלֵי־דֶ֑שֶׁא
:אִ֥ם יִגְעֶה־שּׁ֝֗וֹר עַל־בְּלִילֽוֹ

6.5 Would the wild ass bray just on grass
or the ox low merely over his fodder?

ו.ו הֲיֵֽאָכֵ֣ל תָּ֭פֵל מִבְּלִי־מֶ֑לַח
:אִם־יֶשׁ־טַ֝֗עַם בְּרִ֣יר חַלָּמֽוּת

6.6 Your insipid words cannot be swallowed,
and the slime of your verbal slop lacks taste!

ו.ז מֵֽאֲנָ֣ה לִנְגּ֣וֹעַ נַפְשִׁ֑י
:הֵ֝֗מָּה כִּדְוֵ֥י לַחְמִֽי

6.7 My stomach won’t allow me to ingest them;
they are like bad food!

REVIEW 6.1-6.7

Job has rejected the “official” judgment presented by Eliphaz as poisonous wounds (6.4) or, at best, hogwash (6.6-6.7), because of his friend’s failure to recognize the sincerity in Job’s expression of outrageous pain (6.5). 

ו.ח מִֽי־יִ֭תֵּן תָּב֣וֹא שֶֽׁאֱלָתִ֑י
:וְ֝תִקְוָתִ֗י יִתֵּ֥ן אֱלֽוֹהַּ

6.8 I wish that my desire would be fulfilled,
that God would grant my hope:

ו.ט וְיֹאֵ֣ל אֱ֭לוֹהַּ וִֽידַכְּאֵ֑נִי
:יַתֵּ֥ר יָ֝ד֗וֹ וִֽיבַצְּעֵֽנִי

6.9 That God would agree to crush me,
that He would remove His protective hand
and finish me off!

ו.י וּֽתְהִי ע֨וֹד ׀ נֶֽ֘חָ֤מָתִ֗י
וַֽאֲסַלְּדָ֣ה בְ֭חִילָה לֹ֣א יַחְמ֑וֹל
:כִּֽי־לֹ֥א כִ֝חַ֗דְתִּי אִמְרֵ֥י קָדֽוֹשׁ

6.10 Therein would be my consolation:
I would rejoice in the merciless pain
as I did not reject any of God’s teachings!

ו.יא מַה־כֹּחִ֥י כִּי אֲיַחֵ֑ל
:וּמַה־קִּ֝צִּ֗י כִּֽי־אַֽאֲרִ֥יךְ נַפְשִֽׁי

6.11 What strength do I have left to wait,
what expectation to postpone the end of life?

ו.יב אִם־כֹּ֣חַ אֲבָנִ֣ים כֹּחִ֑י
:אִם־בְּשָׂרִ֥י נָחֽוּשׁ

6.12 Is my strength that of a rock,
or my flesh of bronze?

ו.יג הַאִ֬ם אֵ֣ין עֶזְרָתִ֣י בִ֑י
:וְ֝תֻֽשִׁיָּ֗ה נִדְּחָ֥ה מִמֶּֽנִּי

6.13 Is not my ability gone,
and my hope of success departed?

ו.יד לַמָּ֣ס מֵֽרֵעֵ֣הוּ חָ֑סֶד
:וְיִרְאַ֖ת שַׁדַּ֣י יַֽעֲזֽוֹב

6.14 Can one who despairs expect your compassion,
one who forsakes any fear of the Almighty?

REVIEW 6.8-6.14

Job has presented himself as a desperate victim of God’s unjust punishment.  It would be better for him to die at God’s hand (6.8-6.9), consoling himself that he remained faithful to God’s teachings (6.10).  For he lacks strength to endure his pain or any hope for its resolution (6.11-6.13).  His despair and doubt disqualify him even from human sympathy (6.14).

ו.טו אַ֭חַי בָּֽגְד֣וּ כְמוֹ־נָ֑חַל
:כַּֽאֲפִ֖יק נְחָלִ֣ים יַֽעֲבֹֽרוּ

6.15 My fellows have deserted me like a river,
like the waters that flow through the wadis:

ו.טז הַקֹּֽדְרִ֥ים מִנִּי־קָ֑רַח
:עָ֝לֵ֗ימוֹ יִתְעַלֶּם־שָֽׁלֶג

6.16 The waters thick with ice,
covered with snow,

ו.יז בְּ֭עֵת יְזֹֽרְב֣וּ נִצְמָ֑תוּ
:בְּ֝חֻמּ֗וֹ נִדְֽעֲכ֥וּ מִמְּקוֹמָֽם

6.17 In the summer are gone,
removed from their place by its heat.

ו.יח יִ֭לָּֽפְתוּ אָרְח֣וֹת דַּרְכָּ֑ם
:יַֽעֲל֖וּ בַתֹּ֣הוּ וְיֹאבֵֽדוּ

6.18 Their paths convoluted,
they turn into vapors and are lost.

ו.יט הִ֭בִּיטוּ אָרְח֣וֹת תֵּמָ֑א
:הֲלִיכֹ֥ת שְׁ֝בָ֗א קִוּוּ־לָֽמוֹ

6.19 The caravans of Teyma and Sheba,
expecting to find in them revivement,

ו.כ בֹּ֥שׁוּ כִֽי־בָטָ֑ח
:בָּ֥אוּ עָ֝דֶ֗יהָ וַיֶּחְפָּֽרוּ

6.20 are bewildered and disappointed
over their fruitless anticipation.

ו.כא כִּֽי־עַ֭תָּה הֱיִ֣יתֶם לֹ֑א [ל֑וֹ]
:תִּֽרְא֥וּ חֲ֝תַ֗ת וַתִּירָֽאוּ

6.21 So have you been,
like the disappearing waters, towards me:
seeing my terror, you turn into vapors out of fear!

ו.כב הֲכִי־אָ֭מַרְתִּי הָ֣בוּ לִ֑י
:וּ֝מִכֹּֽחֲכֶ֗ם שִֽׁחֲד֥וּ בַֽעֲדִֽי

6.22 Have I asked you to give me something
or to provide from your resources expiation on my behalf?

ו.כג וּמַלְּט֥וּנִי מִיַּד־צָ֑ר
:וּמִיַּ֖ד עָֽרִיצִ֣ים תִּפְדּֽוּנִי

6.23 Or to rescue me from the hand of an enemy
or to redeem me from the power of adversaries?

ו.כד ה֭וֹרוּנִי וַֽאֲנִ֣י אַֽחֲרִ֑ישׁ
:וּמַה־שָּׁ֝גִ֗יתִי הָבִ֥ינוּ לִֽי

6.24 Tell me and I will be quiet!
Cause me to understand how I have erred!

ו.כה מַה־נִּמְרְצ֥וּ אִמְרֵי־יֹ֑שֶׁר
:וּמַה־יּוֹכִ֖יחַ הוֹכֵ֣חַ מִכֶּֽם

6.25 How are my honest words grievous,
and what does your rebuke prove?

ו.כו הַֽלְהוֹכַ֣ח מִלִּ֣ים תַּחְשֹׁ֑בוּ
:וּ֝לְר֗וּחַ אִמְרֵ֥י נוֹאָֽשׁ

6.26 Do you think that your words prove anything?
Or that the words of one in despair are merely wind?

ו.כז אַף־עַל־יָת֥וֹם תַּפִּ֑ילוּ
:וְ֝תִכְר֗וּ עַל־רֵֽיֽעֲכֶֽם

6.27 Would you also fall upon an orphan
or open a pit to trip your neighbor?

ו.כח וְ֭עַתָּה הוֹאִ֣ילוּ פְנוּ־בִ֑י
:וְעַל־פְּ֝נֵיכֶ֗ם אִם־אֲכַזֵּֽב

6.28 But now, make an effort, look at me,
would I lie to your faces?

ו.כט שֻׁ֣בוּ נָ֭א אַל־תְּהִ֣י עַוְלָ֑ה
:וְשֻׁ֥ביּ [וְשׁ֥וּבוּ] ע֝וֹד צִדְקִי־בָֽהּ

6.29 Reconsider, please, let there be no injustice,
and you will yet be convinced that I am right in this matter.

ו.ל הֲיֵֽשׁ־בִּלְשׁוֹנִ֥י עַוְלָ֑ה
:אִם־חִ֝כִּ֗י לֹֽא־יָבִ֥ין הַוּֽוֹת

6.30 Do you think there is deception in my tongue
or that my palate does not sense pain?

REVIEW 6.15-6.30

Job expected that he could rely upon his friends for their appreciation of his integrity and therefore feels abandoned by the words of Eliphaz (6:21-6.24).  He likens his friends to watercourses which dry up and virtually disappear in the dry heat of summer (6.15-6.20).  He contrasts his own sincere expressions with their bromides (6.25-6.30).

‘איוב ז

CHAPTER SEVEN

ז.א הֲלֹֽא־צָבָ֣א לֶאֱנ֣וֹשׁ עֲֽלֵ [עֲֽלֵי] ־אָ֑רֶץ
:וְכִימֵ֖י שָׂכִ֣יר יָמָֽיו

7.1 Surely life is hard for man upon earth,
and his days are as the days of a laborer.

ז.ב כְּעֶ֥בֶד יִשְׁאַף־צֵ֑ל
:וּ֝כְשָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽוֹ

7.2 Like a slave he yearns for respite,
and like a laborer he waits for his wages.

ז.ג כֵּ֤ן הָנְחַ֣לְתִּי לִ֭י יַרְחֵי־שָׁ֑וְא
:וְלֵיל֥וֹת עָ֝מָ֗ל מִנּוּ־לִֽי

7.3 Accordingly have months of vanity
been allotted to me,
and nights of suffering have been assigned to me.

ז.ד אִם־שָׁכַ֗בְתִּי וְאָמַ֗רְתִּי מָתַ֣י אָ֭קוּם
וּמִדַּד־עָ֑רֶב
:וְשָׂבַ֖עְתִּי נְדֻדִ֣ים עֲדֵי־נָֽשֶׁף

7.4 If I lie down and think of when I can rise,
the night continues on,
and I am sleepless until the first morning light.

ז.ה לָ֘בַ֤שׁ בְּשָׂרִ֣י רִ֭מָּה וְג֣יּשׁ [וְג֣וּשׁ] עָפָ֑ר
:עוֹרִ֥י רָ֝גַ֗ע וַיִּמָּאֵֽס

7.5 My flesh feels covered with worms and clumps of dirt,
my skin hardens then runs again.

ז.ו יָמַ֣י קַ֭לּוּ מִנִּי־אָ֑רֶג
:וַ֝יִּכְל֗וּ בְּאֶ֣פֶס תִּקְוָֽה

7.6 My days are swifter than a loom,
promising to end with no amount of hope.

ז.ז זְ֭כֹר כִּי־ר֣וּחַ חַיָּ֑י
:לֹא־תָשׁ֥וּב עֵ֝ינִ֗י לִרְא֥וֹת טֽוֹב

7.7 Consider that my life is just wind;
my eye shall not again see good,

ז.ח לֹֽא־תְ֭שׁוּרֵנִי עֵ֣ין רֹ֑אִי
:עֵינֶ֖יךָ בִּ֣י וְאֵינֶֽנִּי

7.8 And the seeing eye shall not see me;
your eyes behold me and then I am gone.

ז.ט כָּלָ֣ה עָ֭נָן וַיֵּלַ֑ךְ
:כֵּ֥ן יוֹרֵ֥ד שְׁ֝א֗וֹל לֹ֣א יַֽעֲלֶֽה

7.9 A cloud dissipates and is gone:
so one goes down to Sheol and does not arise.

ז.י לֹֽא־יָשׁ֣וּב ע֣וֹד לְבֵית֑וֹ
:וְלֹֽא־יַכִּירֶ֖נּוּ ע֣וֹד מְקוֹמֽוֹ

7.10 He shall never return to his house;
his home shall know him no more.

ז.יא גַּם־אֲנִי֘ לֹ֤א אֶחֱשָׂ֫ךְ־פִּ֥י
אֲֽ֭דַבְּרָה בְּצַ֣ר רוּחִ֑י
:אָ֝שִׂ֗יחָה בְּמַ֣ר נַפְשִֽׁי

7.11 Therefore I shall not restrain my mouth:
I shall speak in the pain of my spirit,
I shall make known my thoughts
in the bitterness of my soul.

ז.יב הֲיָם־אָ֭נִי אִם־תַּנִּ֑ין
:כִּֽי־תָשִׂ֖ים עָלַ֣י מִשְׁמָֽר

7.12 Am I the sea or a serpent
that you need to hold me back?

ז.יג כִּֽי־אָ֭מַרְתִּי תְּנַֽחֲמֵ֣נִי עַרְשִׂ֑י
:יִשָּׂ֥א בְ֝שִׂיחִ֗י מִשְׁכָּבִֽי

7.13 Though I hoped that my couch
would provide me some comfort,
that my bed would ease my complaint,

ז.יד וְחִתַּתַּ֥נִי בַֽחֲלֹמ֑וֹת
:וּמֵֽחֶזְיֹנ֥וֹת תְּבַֽעֲתַֽנִּי

7.14 You terrorize me with nightmares,
You abuse me with those visions,

ז.טו וַתִּבְחַ֣ר מַֽחֲנָ֣ק נַפְשִׁ֑י
:מָ֝֗וֶת מֵֽעַצְמוֹתָֽי

7.15 So that my body would choose strangulation,
death over pain!

ז.טז מָ֭אַסְתִּי לֹֽא־לְעֹלָ֣ם אֶֽחְיֶ֑ה
:חֲדַ֥ל מִ֝מֶּ֗נִּי כִּֽי־הֶ֥בֶל יָמָֽי

7.16 I despise my life: as I shall not live forever,
let me be, as my days are vanity!

ז.יז מָֽה־אֱ֭נוֹשׁ כִּ֣י תְגַדְּלֶ֑נּוּ
:וְכִֽי־תָשִׁ֖ית אֵלָ֣יו לִבֶּֽךָ

7.17 What is man that You magnify him
and that You direct Your attention to him?

ז.יח וַתִּפְקְדֶ֥נּוּ לִבְקָרִ֑ים
:לִ֝רְגָעִ֗ים תִּבְחָנֶֽנּוּ

7.18 That You attend to him every morning,
that You examine him every moment?

ז.יט כַּ֭מָּה לֹֽא־תִשְׁעֶ֣ה מִמֶּ֑נִּי
:לֹֽא־תַ֝רְפֵּ֗נִי עַד־בִּלְעִ֥י רֻקִּֽי

7.19 How long will You not turn away from me,
not release me long enough for me to swallow?

ז.כ חָטָ֡אתִי מָ֤ה אֶפְעַ֨ל ׀ לָךְ֘ נֹצֵ֢ר הָֽאָ֫דָ֥ם
לָ֤מָה שַׂמְתַּ֣נִי לְמִפְגָּ֣ע לָ֑ךְ
:וָאֶֽהְיֶ֖ה עָלַ֣י לְמַשָּֽׂא

7.20 If I miss the mark,
what do I do thereby to You,
O Watcher of man?
Why do You make me Your target
so that I become my own victim?

ז.כא וּמֶ֤ה ׀ לֹֽא־תִשָּׂ֣א פִשְׁעִי֙
וְתַֽעֲבִ֢יר אֶת־עֲוֹ֫נִ֥י
כִּֽי־עַ֭תָּה לֶֽעָפָ֣ר אֶשְׁכָּ֑ב
:וְשִֽׁחֲרְתַּ֣נִי וְאֵינֶֽנִּי

7.21 Why do You not tolerate my guilt
and look past my offence?
For otherwise I shall lie in the dust,
and if You should then want to find me, I shall be gone!

REVIEW 7.1-7.21

Job has presented his personal predicament as part of the collective tragedy of human mortality (7.1-7.10).  Recognizing the narrow limits of mortal life, he will make the most of them by turning to God but lifting his voice in protest over the terrors that God has imposed upon him (7.11-7.16).  Implicitly, he allows for the possibility that God is punishing him for petty moral imperfection, which he contrasts with the transcendent moral dimension of the Divine (7.17-7.21).

ANALYSIS 1.1-7.21
Epistemological Framework

In the first two chapters there is established an epistemological framework within which the foundational characters are confined and from which all others are excluded.  God and the prosecutor know that Job is innocent and that his suffering is authorized by them only as a test of his refusal to curse God over its unprovoked imposition and not as punishment for any unrighteousness.  Job, on the other hand, does not know the reason for his suffering, but he does know that he is innocent of any offense that would come close to matching the degree of his suffering.  The fact that God acknowledges Job’s righteousness at the outset supports Job’s independent view of his own innocence as knowledge and not merely belief.  Eliphaz, standing outside of that framework, represents the established religion of which both Job and he are adherents.  Lacking knowledge of Job’s innocence, Eliphaz must assume, by the tenets of his faith in God’s perfection, that Job’s suffering, along with that of his children, has been due to and punishment for concomitant sinfulness on their part.  In the exchange between Eliphaz and Job, Eliphaz seeks to bring Job the sinner into admission and repentance for the sinner’s own benefit while Job can only recognize the failure by Eliphaz to appreciate his sincerity.  Alongside their exchange Job seeks to elicit from God an explanation for the human predicament at the hands of God which does not appear to comport with divine perfection.  Here Job begins to act as God’s adversary (oyev), perhaps as implied also by his name Job (Iyov).  Indeed, for all appearances, the human predicament seems, through the eyes of Job, to reflect divine imperfection if not malice.  In that regard Job may be understood to speak before the transcendent God of tradition, omnipotent and benevolent, on behalf of the world’s righteous or innocent who suffer under the throes of misery, whether the mediate cause be human or natural.

Part of Job’s diatribe cites divine transcendence as a reason to exempt man from indictment for moral errors: “If I miss the mark, what do I do thereby to You, O Watcher of man” (7.20)?  He inverts the Psalmist’s praise of divine attention — “What is man that You consider him, or the son of man that You care about him? That You have made him just a little less than divine and clothed him with glory and beauty!” (Psalms 8.5-6) — into a counterpoint of human burden: “What is man that You consider him, or the son of man that You care about him?  That You attend to him every morning, that You examine him every moment?”  (7.17-18)  Rather, the Creator of heavens, moon and stars (cf. Psalms 8:.4), should be able or willing to turn His suffocating attention away from mortal man long enough to allow him to swallow and to look past his terrestrial moral imperfections (7.19-21)!

SUMMARY 6.1-7.21
How Job responds to Eliphaz

Eliphaz has sought to explain Job’s suffering as clear indication of the sufferer’s guilt (4.6-7) in accordance with their religion (5.27).  Only by accepting God’s admonishment can Job avoid future punishment (5.17).  Job rejects both reason and prescription because Eliphaz ignores his friend’s sincere outrage at the injustice of the suffering to begin with (6.5).  Therefore piety demands the honesty of Job’s protest over insincere confession even if it results in his dying at God’s hand (7.11,21).

‘איוב ח

CHAPTER EIGHT

:ח.א וַ֭יַּעַן בִּלְדַּ֥ד הַשּׁוּחִ֗י וַיֹאמַֽר

8.1 Then Bildad the Shuchite offered this in response:

ח.ב עַד־אָ֥ן תְּמַלֶּל־אֵ֑לֶּה
:וְר֥וּחַ כַּ֝בִּיר אִמְרֵי־פִֽיךָ

8.2 How long will you go on with this jabber?
The words of your mouth are a big nothing!

ח.ג הַ֭אֵל יְעַוֵּ֣ת מִשְׁפָּ֑ט
:וְאִם־שַׁ֝דַּ֗י יְעַוֵּֽת־צֶֽדֶק

8.3 Do you think God would pervert justice?
Would the Almighty pervert righteousness?

ח.ד אִם־בָּנֶ֥יךָ חָֽטְאוּ־ל֑וֹ
:וַ֝יְשַׁלְּחֵ֗ם בְּיַד־פִּשְׁעָֽם

8.4 Since your children sinned against Him,
He requited them in accordance with their offense.

ח.ה אִם־אַ֭תָּה תְּשַׁחֵ֣ר אֶל־אֵ֑ל
:וְאֶל־שַׁ֝דַּ֗י תִּתְחַנָּֽן

8.5 If you would earnestly seek God
and appeal to the Almighty,

ח.ו אִם־זַ֥ךְ וְיָשָׁ֗ר אָ֥תָּה
כִּֽי־עַ֭תָּה יָעִ֣יר עָלֶ֑יךָ
:וְ֝שִׁלַּ֗ם נְוַ֣ת צִדְקֶֽךָ

8.6 Assuming that you are completely innocent,
then He will respond rigorously to you
and make whole your guiltless abode,

ח.ז וְהָיָ֣ה רֵאשִֽׁיתְךָ֣ מִצְעָ֑ר
:וְ֝אַֽחֲרִֽיתְךָ֗ יִשְׂגֶּ֥ה מְאֹֽד

8.7 And, however little you started off with,
He will increase by a lot what you end up with!

ח.ח כִּֽי־שְׁאַל־נָ֭א לְדֹ֣ר רִישׁ֑וֹן
:וְ֝כוֹנֵ֗ן לְחֵ֣קֶר אֲבוֹתָֽם

8.8 Just ask of the previous generation,
and research the sayings of their fathers—

ח.ט כִּֽי־תְמ֣וֹל אֲ֭נַחְנוּ וְלֹ֣א נֵדָ֑ע
:כִּ֤י צֵ֖ל יָמֵ֣ינוּ עֲלֵי־אָֽרֶץ

8.9 For we are no older than yesterday
and equally informed,
as our days hasten over the earth like a shadow—

ח.י הֲלֹא־הֵ֣ם י֭וֹרוּךָ
יֹ֣אמְרוּ לָ֑ךְ
:וּ֝מִלִּבָּ֗ם יוֹצִ֥אוּ מִלִּֽים

8.10 Yes, they will teach you,
they will tell you,
they will earnestly provide you with these words:

ח.יא הֲיִגְאֶה־גֹּ֭מֶא בְּלֹ֣א בִצָּ֑ה
:יִשְׂגֶּה־אָ֥חוּ בְלִי־מָֽיִם

8.11 Do rushes grow except in a swamp?
Will reeds flourish without water?

ח.יב עֹדֶ֣נּוּ בְ֭אִבּוֹ לֹ֣א יִקָּטֵ֑ף
:וְלִפְנֵ֖י כָל־חָצִ֣יר יִיבָֽשׁ

8.12 Even though, in their youth, they may not break,
they will dry out and wither before other plants.

—

ח.יג כֵּ֗ן אָ֭רְחוֹת כָּל־שֹׁ֣כְחֵי אֵ֑ל
:וְתִקְוַ֖ת חָנֵ֣ף תֹּאבֵֽד

8.13 Thus will be the fate of all who ignore God;
any hope of the godless is doomed:

ח.יד אֲשֶׁר־יָק֥וֹט כִּסְל֑וֹ
:וּבֵ֥ית עַ֝כָּבִ֗ישׁ מִבְטַחֽוֹ

8.14 His security is fragile,
his assurance no stronger than the spider’s web;

א.טו יִשָּׁעֵ֣ן עַל־בֵּ֭יתוֹ
וְלֹ֣א יַֽעֲמֹ֑ד
יַֽחֲזִ֥יק בּ֝֗וֹ
:וְלֹ֣א יָקֽוּם

8.15 If he leans upon it,
it will not stand;
if he grabs hold of it,
it will not endure.

—

ח.טז רָטֹ֣ב ה֖וּא לִפְנֵי־שָׁ֑מֶשׁ
:וְעַ֥ל־גַּ֝נָּת֗וֹ יֽוֹנַקְתּ֥וֹ תֵצֵֽא

8.16 It is moist even in the sun’s presence,
and its shoot comes forth over its garden.

ח.יז עַל־גַּ֭ל שָֽׁרָשָׁ֣יו יְסֻבָּ֑כוּ
:בֵּ֖ית אֲבָנִ֣ים יֶחֱזֶֽה

8.17 As its roots are interwoven over a firm foundation,
it will be seen as a house strong as stone.

ח.יח אִם־יְבַלְּעֶ֥נּוּ מִמְּקוֹמ֑וֹ
:וְכִ֥חֶשׁ בּ֝֗וֹ לֹ֣א רְאִיתִֽיךָ

8.18 If one removes it from its place
and pretends, “I never saw you,”

ח.יט הֶן־ה֭וּא מְשׂ֣וֹשׂ דַּרְכּ֑וֹ
:וּ֝מֵֽעָפָ֗ר אַחֵ֥ר יִצְמָֽחוּ

8.19 Then such is the benefit of its way:
from different soil they will grow!

—

ח.כ הֶן־אֵ֭ל לֹ֣א יִמְאַס־תָּ֑ם
:וְלֹ֥א יַֽ֝חֲזִ֗יק בְּיַד־מְרֵעִֽים

8.20 Yes, God will not despise the innocent
or give support to the wicked,

ח.כא עַד־יְמַלֵּ֣ה שְׂח֣וֹק פִּ֑יךָ
:וּשְׂפָתֶ֥יךָ תְרוּעָֽה

8.21 Before He fills your mouth with laughter
and your lips with rejoicing.

ח.כב שֹֽׂנְאֶ֥יךָ יִלְבְּשׁוּ־בֹ֑שֶׁת
:וְאֹ֖הֶל רְשָׁעִ֣ים אֵינֶֽנּוּ

8.22 Your detractors will be clothed in disgrace,
and the tent of the wicked shall not exist.

REVIEW 8.1-8.22

The second of Job’s three friends, Bildad the Shuchite, has added his voice in complete disesteem of Job’s tragic reflection on human mortality (8.1-8.2).  He affirms rhetorically the simple proposition of divine reward for righteousness and punishment for offense: “Do you think God would pervert justice” (8.3)? embracing concomitantly (and fallaciously) the converse, that suffering is ipso facto evidence of offense.  The death of Job’s children, therefore, is proof of their offense (8.4).  Unlike Eliphaz, Bildad allows, at least hypothetically, the possibility of Job’s complete innocence (8.6), in which case Job can look forward to generous restoration if he reconciles with God (8.5-8.7).  Bildad refers to archival teachings in order to compare God, as the sine qua non of security, with water as the essence of life (8.8-8.12).  Therefore, whoever ignores God (presumably by denying the justice of His ways, as has Job, even though he may be otherwise innocent) can no more endure than vegetation without water (8.13-8.15).  Yet one who has made that mistake can be reinstated as a failing shoot rehydrated (8.16-8.17) or hale roots transplanted into different soil (8.18-8.19).  Thus can Job look forward to his own reinstatement into the happy condition of a subscriber to divine justice (8.20-22).

‘איוב ט

CHAPTER NINE

:ט.א וַיַּ֥עַן אִיּ֗וֹב וַיֹּֽאמַר

9.1 Then Job offers this in response:

ט.ב אָ֭מְנָם יָדַ֣עְתִּי כִי־כֵ֑ן
:וּמַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם־אֵֽל

9.2 I acknowledge that it is so,
but how does a person have just cause with God?

ט.ג אִם־יַ֭חְפֹּץ לָרִ֣יב עִמּ֑וֹ
:לֹֽא־יַֽ֝עֲנֶ֗נּוּ אַחַ֥ת מִנִּי־אָֽלֶף

9.3 If he would dispute with Him,
he would never know how to engage with Him.

ט.ד חֲכַ֣ם לֵ֭בָב וְאַמִּ֣יץ כֹּ֑חַ
:מִי־הִקְשָׁ֥ה אֵ֝לָ֗יו וַיִּשְׁלָֽם

9.4 One mindfully wise vs. The Most Powerful:
if he contends with Him, would he survive?

ט.ה הַמַּעְתִּ֣יק הָ֭רִים
וְלֹ֣א יָדָ֑עוּ
:אֲשֶׁ֖ר הֲפָכָ֣ם בְּאַפּֽוֹ

9.5 He is the One who moves mountains
without their consent,
turning them around in His anger!

ט.ו הַמַּרְגִּ֣יז אֶ֭רֶץ מִמְּקוֹמָ֑הּ
:וְ֝עַמּוּדֶ֗יהָ יִתְפַלָּצֽוּן

9.6 Who disrupts earth from its place,
so that its pillars shake!

ט.ז הָֽאֹמֵ֣ר לַ֭חֶרֶס וְלֹ֣א יִזְרָ֑ח
:וּבְעַ֖ד כּֽוֹכָבִ֣ים יַחְתֹּֽם

9.7 Who can command the sun not to shine
and may even obscure the stars!

ט.ח נֹטֶ֣ה שָׁמַ֣יִם לְבַדּ֑וֹ
:וְ֝דוֹרֵ֗ךְ עַל־בָּֽמֳתֵי־יָֽם

9.8 He spreads out the heavens, He alone,
and treads upon the sea’s highest waves!

ט.ט עֹֽשֶׂה־עָ֭שׁ כְּסִ֥יל וְכִימָ֗ה
:וְחַדְרֵ֥י תֵמָֽן

9.9 He made the Great Bear, Orion and the Pleiades,
and the Chambers of the Southern Sky!

ט.י עֹשֶׂ֣ה גְ֭דֹלוֹת עַד־אֵ֣ין חֵ֑קֶר
:וְנִפְלָא֗וֹת עַד־אֵ֥ין מִסְפָּֽר

9.10 He does great things without limit,
wonders beyond counting:

ט.יא הֵ֤ן יַֽעֲבֹ֣ר עָ֭לַי וְלֹ֣א אֶרְאֶ֑ה
:וְ֝יַֽחֲלֹ֗ף וְֽלֹא־אָבִ֥ין לֽוֹ

9.11 But if He passes over me, I do not see;
when He approaches, I cannot tell;

ט.יב הֵ֣ן יַ֭חְתֹּף מִ֣י יְשִׁיבֶ֑נּוּ
:מִֽי־יֹאמַ֥ר אֵ֝לָ֗יו מַֽה־תַּֽעֲשֶֽׂה

9.12 If He would seize, who can turn Him around,
who can say to Him: what are You doing?

ט.יג אֱ֭לוֹהַּ לֹֽא־יָשִׁ֣יב אַפּ֑וֹ
:תַּחְתָּ֥ו [תַּחְתָּ֥יו] שָֽׁ֝חֲח֗וּ עֹ֣זְרֵי רָֽהַב

9.13 God does not curb His wrath:
under Him cringe the minions of Rahav!

ט.יד אַ֭ף כִּי־אָֽנֹכִ֣י אֶֽעֱנֶ֑נּוּ
:אֶבְֽחֲרָ֖ה דְבָרַ֣י עִמּֽוֹ

9.14 How then shall I engage with Him,
even if I, with care, choose my words with Him?

ט.טו אֲשֶׁ֣ר אִם־צָ֭דַקְתִּי
לֹ֣א אֶעֱנֶ֑ה
:לִ֝מְשֹֽׁפְטִ֗י אֶתְחַנָּֽן

9.15 Whom I, if I engage in justice,
cannot challenge,
cannot entreat my Adversary!

ט.טז אִם־קָרָ֥אתִי וַיַּֽעֲנֵ֑נִי
:לֹֽא־אַֽ֝אֲמִ֗ין כִּֽי־יַֽאֲזִ֥ין קוֹלִֽי

9.16 If I summoned Him and He were to respond,
I could not trust He would listen to my plea,

ט.יז אֲשֶׁר־בִּשְׂעָרָ֥ה יְשׁוּפֵ֑נִי
:וְהִרְבָּ֖ה פְצָעַ֣י חִנָּֽם

9.17 Who storms me with bruises
and showers me with wounds for no reason,

ט.יח לֹֽא־יִ֭תְּנֵנִי הָשֵׁ֣ב רוּחִ֑י
:כִּ֥י יַ֝שְׂבִּעַ֗נִי מַמְּרֹרִֽים

9.18 Not allowing me to catch my breath
before He saturates me with misery.

ט.יט אִם־לְכֹ֣חַ אַמִּ֣יץ הִנֵּ֑ה
:וְאִם־לְ֝מִשְׁפָּ֗ט מִ֣י יֽוֹעִידֵֽנִי

9.19. If for power, the Mighty One behold!
But if for justice, who will summon me?

ט.כ אִם־אֶ֭צְדָּק
פִּ֣י יַרְשִׁיעֵ֑נִי
:תָּם־אָ֝֗נִי וַיַּעְקְשֵֽׁנִי

9.20 If I press my claim,
my own mouth will undermine me;
innocent though I am, it will make me seem guilty.

ט.כא תָּֽם־אָ֭נִי
לֹֽא־אֵדַ֥ע נַפְשִׁ֗י
:אֶמְאַ֥ס חַיָּֽי

9.21 Innocent though I am,
I do not recognize myself,
I abhor my life;

ט.כב אַֽחַ֗ת הִ֥יא עַל־כֵּ֥ן אָמַ֑רְתִּי
:תָּ֥ם וְ֝רָשָׁ֗ע ה֣וּא מְכַלֶּֽה

9.22 It is all the same, therefore I say:
whether one is innocent or guilty, He destroys both.

ט.כג אִם־שׁ֭וֹט יָמִ֣ית פִּתְאֹ֑ם
:לְמַסַּ֖ת נְקִיִּ֣ם יִלְעָֽג

9.23 If calamity strikes in a moment,
He will mock the innocents’ despair.

ט.כד אֶ֤רֶץ ׀ נִתְּנָ֬ה בְֽיַד־רָשָׁ֗ע
פְּנֵי־שֹֽׁפְטֶ֥יהָ יְכַסֶּ֑ה
:אִם־לֹ֖א אֵפ֣וֹא מִי־הֽוּא

9.24 The earth is disposed to the rule of a Villain,
He covers the faces of its judges;
if not He, then who is it?

ט.כה וְיָמַ֣י קַ֭לּוּ מִנִּי־רָ֑ץ
:בָּֽ֝רְח֗וּ לֹֽא־רָא֥וּ טוֹבָֽה

9.25 And my days go by more swiftly than a runner;
they flee without seeing any good;

ט.כו חָֽ֭לְפוּ עִם־אֳנִיּ֣וֹת אֵבֶ֑ה
:כְּ֝נֶ֗שֶׁר יָט֥וּשׂ עֲלֵי־אֹֽכֶל

9.26 They pass out of view with skiffs of reed,
like the vulture rushing upon its prey.

ט.כז אִם־אָ֭מְרִי אֶשְׁכְּחָ֣ה שִׂיחִ֑י
:אֶֽעֶזְבָ֖ה פָנַ֣י וְאַבְלִֽיגָה

9.27 If I should say: Let me forget my complaint,
let me forswear my grievance and make the best of it;

ט.כח יָגֹ֥רְתִּי כָל־עַצְּבֹתָ֑י
:יָ֝דַ֗עְתִּי כִּי־לֹ֥א תְנַקֵּֽנִי

9.28 I would still fear more wounds,
I know that You would not release me!

ט.כט אָֽנֹכִ֥י אֶרְשָׁ֑ע
:לָֽמָּה־זֶּ֝֗ה הֶ֣בֶל אִיגָֽע

9.29 I shall be condemned;
why should I struggle for no purpose?

ט.ל אִם־הִתְרָחַ֥צְתִּי בְמֵו [בְמֵי] ־שָׁ֑לֶג
:וַֽ֝הֲזִכּ֗וֹתִי בְּבֹ֣ר כַּפָּֽי

9.30 Were I to wash myself in snow-water
and purify my hands with borax,

ט.לא אָ֭ז בַּשַּׁ֣חַת תִּטְבְּלֵ֑נִי
:וְ֝תִֽעֲב֗וּנִי שַׂלְמוֹתָֽי

9.31 Then You would dump me into a pit,
and my clothes would make me despised.

ט.לב כִּֽי־לֹא־אִ֣ישׁ כָּמ֣וֹנִי אֶֽעֱנֶ֑נּוּ
:נָב֥וֹא יַ֝חְדָּ֗ו בַּמִּשְׁפָּֽט

9.32 For I as a man cannot engage Him,
were we to come together in justice,

ט.לג לֹ֣א יֵֽשׁ־בֵּינֵ֣ינוּ מוֹכִ֑יחַ
:יָשֵׁ֖ת יָד֣וֹ עַל־שְׁנֵֽינוּ

9.33 Not unless there were between us a referee,
who would place his hand upon us both,

ט.לד יָסֵ֣ר מֵֽעָלַ֣י שִׁבְט֑וֹ
:וְ֝אֵֽמָת֗וֹ אַל־תְּבַֽעֲתַֽנִּי

9.34 Who would remove His rod from upon me,
that fear of Him not terrify me,

ט.לה אַ֭דַבְּרָה וְלֹ֣א אִֽירָאֶ֑נּוּ
:כִּֽי־לֹא־כֵ֥ן אָ֝נֹכִ֗י עִמָּדִֽי

9.35 Whereby I would speak and not fear Him–
which is not the case as I am left to myself.

REVIEW 9.1-9.35

Welcoming at the outset Bildad’s assurance of God’s fair acceptance of the innocent (9.1-9.2a), Job nonetheless fails to discover a method of arguing his justice before the mighty Mover and Shaker (9.2b-9.9), whose acts and actions are both decisive and hidden (9.10-9.12).  How can he stand up against One who terrorizes even the gang of the sea monster Rahav (9.13-9.15)?  Job’s pain and shock at the unrelenting hand of his Adversary have paralyzed him from presenting his case (9.16-9.21).  But they have revealed to him the Villain who undermines justice in the world (9.22-9.24).  Within these bounds his life plunges hopelessly (9.25-9.31).  Only if somehow there were a mediator who could maintain fairness between Adversary and man, removing his fear of confrontation, but in reality he is left alone (9.32-35).

ANALYSIS 9.1-9.35
Indictment of God

In this chapter Job indicts God as a Villain who covers the eyes of earth’s judges (9:24).  He compares Him to His human litigants as the Mightiest versus the outmatched right (9.4).

“He does great things without limit, wonders beyond counting” (9.10)—Job’s words here are similar to those of his friend Eliphaz, who earlier advised Job to present his case before God, “who does great things without limit, wonders beyond counting” (5.9).  Eliphaz spoke them as encouragement, that Job could rely upon the Doer of wonders to rescue him from his misfortune.  Job virtually repeats them here, with some irony, in order to assert that the Doer of “wonders beyond counting” is thereby unapproachable by human, finite litigants like himself.  Heightening the irony which Job sought to expose in his friend’s pious application of the words, they have been captured in Emet Ve-Emunah, the service blessing following the evening Shema, to proclaim the magnitude and profundity of God’s redemptive promise.

Job’s aggressive denigration of God as the anti-Judge suggests that he speaks for all who have cause to seek justice before the unresponsive “Doer of wonders,” even as he calls Him “my Adversary” (9.15)!

SUMMARY 8.1-9.35
How Job responds to Bildad

Bildad has allowed for the hypothetical possibility that Job is innocent as he claims to be (8.5-7).  If Job can make his case, he will be duly rewarded (8.20-21).  But Job is paralyzed with fear before the might of God, which impedes his approaching to argue his justice before Him (9.2b-16). He feels like the accused who is being punished before he can utter a word in his own defense (9.17-21).  He is led to condemn the “Mighty One” (9.19a) as the source of injustice in the world (9.22-24).  Job’s words constitute a rejection of Bildad’s rhetoric, “Do you think God would pervert justice” (8.3)?   Most succinctly: “The earth is disposed to the rule of a Villain, He covers the faces of its judges; if not He, then who is it?” (9:.24)

‘איוב י

CHAPTER TEN

י.א נָֽקְטָ֥ה נַפְשִׁ֗י בְּחַ֫יָּ֥י 
אֶֽעֶזְבָ֣ה עָלַ֣י שִׂיחִ֑י
:אֲ֝דַבְּרָה֗ בְּמַ֣ר נַפְשִֽׁי

10.1 All of me is in despair over my life.
Let me drop my argument.
Let me speak out in my anguish!

י.ב אֹמַ֣ר אֶל־אֱ֭לוֹהַּ
אַל־תַּרְשִׁיעֵ֑נִי
:הֽ֝וֹדִיעֵ֗נִי עַ֣ל מַה־תְּרִיבֵֽנִי

10.2 I would appeal to God:
Don’t treat me as if guilty,
reveal to me Your cause against me!

י.ג הֲט֤וֹב לְךָ ׀ כִּֽי־תַֽעֲשֹׁ֗ק
כִּ֣י תִ֭מְאַס יְגִ֣יעַ כַּפֶּ֑יךָ
:וְעַל־עֲצַ֖ת רְשָׁעִ֣ים הוֹפָֽעְתָּ

10.3 Does it please You that You should act as a tyrant,
that You should spurn the labor of Your hands
and enable hurtful counsel?

י.ד הַֽעֵינֵ֣י בָשָׂ֣ר לָ֑ךְ
:אִם־כִּרְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה

10.4 Are Yours the eyes of flesh?
Is Your seeing only like the vision of a human?

י.ה הֲכִימֵ֣י אֱנ֣וֹשׁ יָמֶ֑יךָ
:אִם־שְׁ֝נוֹתֶ֗יךָ כִּ֣ימֵי גָֽבֶר

10.5 Are Your days finite like the days of a mortal?
Are Your years limited to the days of a man?

י.ו כִּֽי־תְבַקֵּ֥שׁ לַֽעֲוֹנִ֑י
:וּ֭לְחַטָּאתִ֥י תִדְרֽוֹשׁ

10.6 That You would search for some transgression in me
and would infer my offense?

י.ז עַל־דַּ֭עְתְּךָ כִּי־לֹ֣א אֶרְשָׁ֑ע
:וְאֵ֖ין מִיָּֽדְךָ֣ מַצִּֽיל

10.7 You know full well that I shall not be found guilty
and that, if I were,
no one could then save me from Your hand.

י.ח יָדֶ֣יךָ עִ֭צְּבוּנִי וַיַּֽעֲשׂ֑וּנִי
:יַ֥חַד סָ֝בִ֗יב וַתְּבַלְּעֵֽנִי

10.8 Your hands have shaped me, they make me;
now You would altogether destroy me?

י.ט זְכָר־נָ֭א כִּֽי־כַחֹ֣מֶר עֲשִׂיתָ֑נִי
:וְֽאֶל־עָפָ֥ר תְּשִׁיבֵֽנִי

10.9 Remember, You have made me as clay,
and You will return me to dust!

י.י הֲלֹ֣א כֶֽ֭חָלָב תַּתִּיכֵ֑נִי
:וְ֝כַגְּבִנָּ֗ה תַּקְפִּיאֵֽנִי

10.10 Do You not pour me out like milk
and congeal me like cheese?

י.יא ע֣וֹר וּ֭בָשָׂר תַּלְבִּישֵׁ֑נִי
:וּבַֽעֲצָמ֥וֹת וְ֝גִידִ֗ים תְּשׂכְכֵֽנִי

10.11 Clothe me with skin and flesh
and weave me with bones and sinews?

י.יב חַיִּ֣ים וָ֭חֶסֶד עָשִׂ֣יתָ עִמָּדִ֑י
:וּ֝פְקֻדָּֽתְךָ֗ שָֽׁמְרָ֥ה רוּחִֽי

10.12 Life with Your favor have You provided me,
and Your watchfulness has preserved my breath.

י.יג וְ֭אֵלֶּה צָפַ֣נְתָּ בִלְבָבֶ֑ךָ
:יָ֝דַ֗עְתִּי כִּי־זֹ֥את עִמָּֽךְ

10.13 Yet certain things You harbor in Your heart,
I know that this is true of You:

י.יד אִם־חָטָ֥אתִי וּשְׁמַרְתָּ֑נִי
:וּ֝מֵֽעֲוֹנִ֗י לֹ֣א תְנַקֵּֽנִי

10.14 If I should make a mistake, You will hold me to it,
and from my guilt You will never clear me.

י.טו אִם־רָשַׁ֡עְתִּי אַלְלַ֬י לִ֗י
וְ֭צָדַקְתִּי לֹֽא־אֶשָּׂ֣א רֹאשִׁ֑י
:שְׂבַ֥ע קָ֝ל֗וֹן וּרְאֵ֥ה עָנְיִֽי

10.15 If I am guilty, I get what I deserve.
But being innocent, I still cannot lift my head,
overwhelmed with disgrace and seeing my humiliation.

י.טז וְ֭יִגְאֶה כַּשַּׁ֣חַל תְּצוּדֵ֑נִי
:וְ֝תָשֹׁ֗ב תִּתְפַּלָּא־בִֽי

10.16 When it does go up, like a lion You hunt me
and repeat Your staggering attacks against me!

י.יז תְּחַדֵּ֬שׁ עֵדֶ֨יךָ ׀ נֶגְדִּ֗י
וְתֶ֣רֶב כַּֽעַשְׂךָ֣ עִמָּדִ֑י
:חֲלִיפ֖וֹת וְצָבָ֣א עִמִּֽי

10.17 You introduce Your witnesses against me,
amplifying Your harassment of me,
reinforcements in Your war with me!

י.יח וְלָ֣מָּה מֵ֭רֶחֶם הֽצֵאתָ֑נִי
:אֶ֝גְוַ֗ע וְעַ֣יִן לֹֽא־תִרְאֵֽנִי

10.18 So why did You remove me from the womb?
I could have perished and no eye would have seen me.

י.יט כַּֽאֲשֶׁ֣ר לֹֽא־הָיִ֣יתִי אֶהְיֶ֑ה
:מִ֝בֶּ֗טֶן לַקֶּ֥בֶר אוּבָֽל

10.19 I would have been as if I had not been,
borne from belly to the grave.

י.כ הֲלֹֽא־מְעַ֣ט יָמַ֣י יַֽחֲדָ֑ל[וַֽחֲדָ֑ל]
יְשִׁ֥ית [וְשִׁ֥ית] מִ֝מֶּ֗נִּי
:וְאַבְלִ֥יגָה מְּעָֽט

10.20 Are not my days just a few more?
Then forebear and let me be,
so that I may smile a little—

י.כא בְּטֶ֣רֶם אֵ֭לֵךְ וְלֹ֣א אָשׁ֑וּב
:אֶל־אֶ֖רֶץ ח֣שֶׁךְ וְצַלְמָֽוֶת

10.21 Before I go and not return,
to a realm of death-shadowy darkness—

י.כב אֶ֤רֶץ עֵיפָ֝תָה ׀
כְּמֽוֹ־אֹ֗פֶל צַ֭לְמָוֶת
וְלֹֽא־סְדָרִ֗ים
:וַתֹּ֥פַע כְּמוֹ־אֹֽפֶל

10.22 A lightless realm,
a kind of death-shadowy blackness,
disarrayed,
casting blackness-like rays.

REVIEW 10.1-10.22

Job has turned from indicting God back to voicing his personal struggle: “Let me drop my argument. Let me speak out in my anguish!” (10.1)  He recognizes his great suffering to appear as punishment for evil of comparable magnitude (10.2).  Yet he knows that he is not so unrighteous (10.2, 10.7) and also that God, in His infinite knowledge, must know as well (10.4-10.5, 10.7).  Why then has God hunted him and attacked him like a lion (10.16)?  Even his friends’ patronizing and humiliating consolations are felt by Job as accessories to God’s unjust and unexplained treatment of him, “Your witnesses against me” (10.17)!  Why has his Creator chosen to diminish the work of His Own hands (10.3, 10.8-10.14)?  Repeating the metaphors of despair that he expressed in Chapter Three, Job characterizes live birth as a great disappointment for the suffering it invites (10.18-10.19).  Moreover, in the few short days left to him, why does God continue to withhold from him even a little happiness (10.20-10.22)?

ANALYSIS 10.6-10.7, 10.13-10.14
“You search for some transgression in me…”

We know that Job has suffered not as punishment for any sin (1.1, 1.8-1.12, 2.3-2.10).  Job only knows that he is not guilty of any transgression.  But he has come to imagine that God harbors an excuse for treating him as He has: some isolated mistake, undefined, unintentional, for which God holds him guilty and will never forgive him (cf. 7.17-7.21).

ANALYSIS 10.15
Disgrace and Humiliation

Job’s piety embraces the justice of punishment: “If I am guilty, I get what I deserve.”  But as an innocent sufferer, his undeserved punishment is overlaid by injury to his pride: “I cannot lift my head, overwhelmed with disgrace and seeing my humiliation.”

ANALYSIS 10.21-10.22
Beyond the Grave

At the end of Job’s despairing the hardness of life, he shares his expectation of what lies beyond the grave: something dark and disarrayed, in which can be discerned shadows and blackness-like rays.  His description does not reflect any pleasurable anticipation, in contrast with his earlier description of the dead as enjoying a refuge of rest and of peace (cf. 3.17-3.19).

איוב י”א

CHAPTER ELEVEN

 :יא.א וַ֭יַּעַן צֹפַ֥ר הַנַּֽעֲמָתִ֗י וַיֹּֽאמַר

11.1 Then Tsofar the Naamathite offers this in response:

יא.ב הֲרֹ֣ב דְּ֭בָרִים לֹ֣א יֵֽעָנֶ֑ה
:וְאִם־אִ֖ישׁ שְׂפָתַ֣יִם יִצְדָּֽק

11.2 Shall a profusion of words not be answered?
Shall a blatherer prevail?

יא.ג בַּ֭דֶּיךָ מְתִ֣ים יַֽחֲרִ֑ישׁו
:וַ֝תִּלְעַ֗ג וְאֵ֣ין מַכְלִֽם

11.3 Shall your idle talk silence men?
Shall you mock and then no one rebuke?

יא.ד וַ֭תֹּאמֶר זַ֣ךְ לִקְחִ֑י
:וּ֝בַ֗ר הָיִ֥יתִי בְעֵינֶֽיךָ

11.4 While you say, “My claims are true,”
and “I am clean in Your sight!”

יא.ה וְֽאוּלָ֗ם מִֽי־יִתֵּ֣ן אֱל֣וֹהַּ דַּבֵּ֑ר
:וְיִפְתַּ֖ח שְׂפָתָ֣יו עִמָּֽךְ

11.5 But would that God were to speak
and open His lips to you:

יא.ו וְיַגֶּד־לְךָ ׀ תַּֽעֲלֻמ֣וֹת חָכְמָה֘
כִּֽי־כִפְלַ֢יִם לְֽתוּשִׁ֫יָּ֥ה
:וְדַ֡ע כִּֽי־יַשֶּׁ֥ה לְךָ֥ אֱ֝ל֗וֹהַ מֵֽעֲוֹנֶֽךָ

11.6 He would tell you secrets of wisdom
that vastly exceed your sagacity,
and you would learn
that God already discounts for your benefit
a portion of your sin!

יא.ז הַחֵ֣קֶר אֱל֣וֹהַּ תִּמְצָ֑א
:אִ֤ם עַד־תַּכְלִ֖ית שַׁדַּ֣י תִּמְצָֽא

11.7 Can you discover all that is to be explored of God?
Can you discover the Almighty’s extent?

יא.ח גָּבְהֵ֣י שָׁ֭מַיִם מַה־תִּפְעָ֣ל
:עֲמֻקָּ֥ה מִ֝שְּׁא֗וֹל מַה־תֵּדָֽע

11.8 Of the heights of Heaven what can you ascertain?
Of that which is deeper than She’ol what can you know?

יא.ט אֲרֻכָּ֣ה מֵאֶ֣רֶץ מִדָּ֑הּ
:וּ֝רְחָבָ֗ה מִנִּי־יָֽם

11.9 Its measure is longer than the earth
and wider than the sea!

יא.י אִם־יַֽחֲלֹ֥ף וְיַסְגִּ֑יר
וְ֝יַקְהִ֗יל
:וּמִ֣י יְשִׁיבֶֽנּוּ

11.10 If He should summarily arrest,
then He might convene a court,
but who would contest Him?

יא.יא כִּי־ה֭וּא יָדַ֣ע מְתֵי־שָׁ֑וְא
וַיַּרְא־אָ֝֗וֶן
:וְלֹ֣א יִתְבּוֹנָֽן

11.11 For He recognizes worthless men,
and when he detects wickedness,
it doesn’t need to be examined.

יא.יב וְאִ֣ישׁ נָ֭בוּב יִלָּבֵ֑ב
:וְעַ֥יִר פֶּ֝֗רֶא אָדָ֥ם יִוָּלֵֽד

11.12 And shall an empty man gain a heart,
or a wild ass be reborn a person?

יא.יג אִם־אַ֭תָּה הֲכִינ֣וֹתָ לִבֶּ֑ךָ
:וּפָרַשְׂתָּ֖ אֵלָ֣יו כַּפֶּֽךָ

11.13 But if you could incline your heart,
and open to Him your hands—

יא.יד אִם־אָ֣וֶן בְּ֭יָֽדְךָ הַרְחִיקֵ֑הוּ
:וְאַל־תַּשְׁכֵּ֖ן בְּאֹֽהָלֶ֣יךָ עַוְלָֽה

11.14 If wickedness is in your hand, remove it,
and let no unrighteousness dwell in your tents—

יא.טו כִּֽי־אָ֤ז ׀ תִּשָּׂ֣א פָנֶ֣יךָ מִמּ֑וּם
:וְהָיִ֥יתָ מֻ֝צָ֗ק וְלֹ֣א תִירָֽא

11.15 For then you will be able
to raise your head free of harm,
and you will be secure and have nothing to fear.

יא.טז כִּֽי־אַ֭תָּה עָמָ֣ל תִּשְׁכָּ֑ח
:כְּמַ֖יִם עָֽבְר֣וּ תִזְכֹּֽר

11.16 As you will forget your suffering;
you will remember it like waters that have passed.

יא.יז וּֽ֭מִצָּהֳרַיִם יָק֣וּם חָ֑לֶד
:תָּ֝עֻ֗פָה כַּבֹּ֥קֶר תִּהְיֶֽה

11.17 And what remains of your life
will shine more clearly than the light of day;
though it is dark, it will be as the morning!

יא.יח וּֽ֭בָטַחְתָּ כִּי־יֵ֣שׁ תִּקְוָ֑ה
:וְ֝חָֽפַרְתָּ֗ לָבֶ֥טַח תִּשְׁכָּֽב

11.18 And you will feel safe, as there is reason for hope,
and you will discover that you can lie down in peace.

יא.יט וְֽ֭רָבַצְתָּ וְאֵ֣ין מַֽחֲרִ֑יד
:וְחִלּ֖וּ פָנֶ֣יךָ רַבִּֽים

11.19 And you will feel relaxed, unthreatened,
and many will entreat your favor.

יא.כ וְעֵינֵ֥י רְשָׁעִ֗ים תִּ֫כְלֶ֥ינָה
וּ֭מָנוֹס אָבַ֣ד מִנְהֶ֑ם
:וְ֝תִקְוָתָ֗ם מַֽפַּח־נָֽפֶשׁ

11.20 Meanwhile the eyes of the wicked will languish,
and escape will elude them,
and their only hope will be life’s last breath.

REVIEW 11.1-11.20

Tsofar the Naamathite, the third of Job’s friends to speak to his grief, begins by demeaning Job’s preceding complaint and indictment of God (11.1-11.3) as vehemently as did Bildad the Shuchite before him (8.1-8.2).  His argument is that the measure of God’s wisdom exceeds the capacity of Job or anyone else to know (11.5-11.11), including God’s mercy whereby Job’s suffering is less than he deserves due to a hidden discount for his benefit of a portion of his sin (11.6).  So, not only is Job unqualified to judge God’s treatment of him, but he also has less to complain about than he knows!  So lacking of credit is he that, for a moment, he seems like a hopeless case, retrograde in the extreme (11.12).  But Tsofar dedicates the second half of his chapter (11.13-11.19) to the simple proposition of repentance, for Job himself and for his family (11.14), as the key to raising his head free of less-than-deserved punishments (11.15; cf. 10.15-10.16).  Only then will Job stand in contrast to the wicked (11.20).

ANALYSIS 11.12
Comparing Job to a Wild Ass

“Shall an empty man gain a heart?” asks Tsofar rhetorically of Job, “Or a wild ass be reborn a person?”  In relegating his retrograde friend to reckless impurity, he borrows the Torah’s epithet for violent Ishmael, “a wild ass of a man” (Genesis 16:12), using a different word ayir for “ass” together with the existing word for “wild ass” pereh, but in the generic sense of a wild animal, and coupling the existing word for “man” or “person” adam to the added last word “reborn.”  The result is that the same Hebrew phrase “wild ass of a man” pereh adam as applied to Ishmael appears to lie here as well, while in actuality there is a disjunction between the two words, pereh and adam, associating them respectively with two parts of the rhetorical question:  “Shall a ‘wild ass’ ayir pereh as ‘a person be reborn’ adam yivaleyd?” 

SUMMARY
How guilty is Job according to his friends?

Unlike Bildad, who has preceded him, Tsofar, like Eliphaz, does not acknowledge the possibility that Job is innocent.  Bildad: “Assuming that you are completely innocent, He will respond rigorously to you and make whole your guiltless abode…” (8.6).  But Eliphaz: “Consider whether a truly innocent one ever was lost and where the honorable were annihilated” (4.7); “When I see a villain take root, I can expect thereupon his abode to be cursed; his children will be far from saving; they will be defeated in judgment, and none will rescue them” (5.3-5.4).  Even moreso Tsofar: “God already discounts for your benefit a portion of your sin” (11.6)!

איוב י”ב

CHAPTER TWELVE

:יב.א וַיַּ֥עַן אִיּ֗וֹב וַיֹּֽאמַר

12.1 Then Job responds with these words:

יב.ב אָ֭מְנָם כִּ֣י אַתֶּם־עָ֑ם
:וְ֝עִמָּכֶ֗ם תָּמ֥וּת חָכְמָֽה

12.2 Is it really true that you are superior
and wisdom ends with you?

יב.ג גַּם־לִ֤י לֵבָ֨ב ׀ כְּֽמוֹכֶ֨ם
לֹֽא־נֹפֵ֣ל אָֽנֹכִ֣י מִכֶּ֑ם
:וְאֶת־מִי־אֵ֥ין כְּמוֹ־אֵֽלֶּה

12.3 I also have a mind like you,
I am not less than you;
and who does not know the things of which you speak?

יב.ד שְׂחֹ֤ק לְרֵעֵ֨הוּ ׀ אֶֽהְיֶ֗ה
קֹרֵ֣א לֶ֭אֱלוֹהַּ וַיַּֽעֲנֵ֑הוּ
:שְׂ֝ח֗וֹק צַדִּ֥יק תָּמִֽים

12.4 Should I be an object of derision to his fellow,
calling to God to answer him,
a mockery of one perfectly righteous?

יב.ה לַפִּ֣יד בּ֭וּז
לְעַשְׁתּ֣וּת שַֽׁאֲנָ֑ן
:נָ֝כ֗וֹן לְמ֣וֹעֲדֵי רָֽגֶל

12.5 Contempt for misfortune
is the attitude of one at ease,
a blow to those on the verge of stumbling! 

יב.ו יִשְׁלָ֤יוּ אֹֽהָלִ֨ים ׀ לְשֹֽׁדְדִ֗ים
וּֽ֭בַטֻּחוֹת לְמַרְגִּ֣יזֵי אֵ֑ל
:לַֽאֲשֶׁ֤ר הֵבִ֖יא אֱל֣וֹהַּ בְּיָדֽוֹ

12.6 At ease are the dwellings of criminals
and the strongholds of those who provoke God,
of one who presumes God in his own hand!

יב.ז וְֽאוּלָ֗ם שְׁאַל־נָ֣א בְהֵמ֣וֹת וְתֹרֶ֑ךָּ
:וְע֥וֹף הַ֝שָּׁמַ֗יִם וְיַגֶּד־לָֽךְ

12.7 But indeed ask any animal and it will teach you,
a bird of heaven and it will tell you.

יב.ח א֤וֹ שִׂ֣יחַ לָאָ֣רֶץ וְתֹרֶ֑ךָּ
:וִֽיסַפְּר֥וּ לְ֝ךָ֗ דְּגֵ֣י הַיָּֽם

12.8 Or speak to the earth and it will teach you,
and let the fish of the sea regale you.

יב.ט מִ֭י לֹֽא־יָדַ֣ע בְּכָל־אֵ֑לֶּה
:כִּ֥י יַד־יְ֝הֹוָה עָ֣שְׂתָה זֹּֽאת

12.9 Which does not recognize, among all of these,
that the hand of the Eternal has done this,

יב.י אֲשֶׁ֣ר בְּ֭יָדוֹ נֶ֣פֶשׁ כָּל־חָ֑י
:וְ֝ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ

12.10 in whose hand is the life of every living thing
and the spirit of all the body of man,

יב.יא הֲלֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן
:וְ֝חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽוֹ

12.11 as surely as the ear discerns words
and the palate derives its taste from food.

יב.יב בִּֽישִׁישִׁ֥ים חָכְמָ֑ה
:וְאֹ֖רֶךְ יָמִ֣ים תְּבוּנָֽה

12.12 In the elderly there is wisdom,
and length of days is understanding.

יב.יג עִ֭מּוֹ חָכְמָ֣ה וּגְבוּרָ֑ה
:ל֝֗וֹ עֵצָ֥ה וּתְבוּנָֽה

12.13 With Him is wisdom with might,
His is scheming with understanding:

יב.יד הֵ֣ן יַֽ֭הֲרוֹס
וְלֹ֣א יִבָּנֶ֑ה
יִסְגֹּ֥ר עַל־אִ֝֗ישׁ
:וְלֹ֣א יִפָּתֵֽחַ

12.14 Consider how He tears down
so that it will not be rebuilt,
how He imprisons a man
so that he will not be released!

יב.טו הֵ֤ן יַעְצֹ֣ר בַּמַּ֣יִם
וְיִבָ֑שׁוּ
וִֽ֝ישַׁלְּחֵ֗ם
:וְיַֽהַפְכוּ־אָֽרֶץ

12.15 Consider how He impedes the waters,
and there is drought,
how He impels them,
and they overturn the earth!

יב.טז עִ֭מּוֹ עֹ֣ז וְתֽוּשִׁיָּ֑ה
:ל֝֗וֹ שֹׁגֵ֥ג וּמַשְׁגֶּֽה

12.16 With Him are strength and dispatch;
with Him are error and deception!

יב.יז מוֹלִ֣יךְ יֽוֹעֲצִ֣ים שׁוֹלָ֑ל
:וְֽשֹׁפְטִ֥ים יְהוֹלֵֽל

12.17 He leads counsellors to walk barefoot,
and makes fools of judges.

יב.יח מוּסַ֣ר מְלָכִ֣ים פִּתֵּ֑חַ
:וַיֶּאְסֹ֥ר אֵ֝ז֗וֹר בְּמָתְנֵיהֶֽם

12.18 He weakens the authority of kings
and binds a girdle on their thighs.

יב.יט מוֹלִ֣יךְ כֹּֽהֲנִ֣ים שׁוֹלָ֑ל
:וְאֵֽתָנִ֣ים יְסַלֵּֽף

12.19 He leads priests to walk barefoot,
and lords He subverts.

יב.כ מֵסִ֣יר שָׂ֭פָה לְנֶאֱמָנִ֑ים
:וְטַ֖עַם זְקֵנִ֣ים יִקָּֽח

12.20 He removes the speech of prophets
and deprives elders of their reason.

יב.כא שׁוֹפֵ֣ךְ בּ֭וּז עַל־נְדִיבִ֑ים
:וּמְזִ֖יחַ אֲפִיקִ֣ים רִפָּֽה

12.21 He pours contempt upon nobles
and loosens the belt of the strong.

יב.כב מְגַלֶּ֣ה עֲ֭מֻקוֹת מִנִּי־ח֑שֶׁךְ
:וַיֹּצֵ֖א לָא֣וֹר צַלְמָֽוֶת

12.22 He unearths hidden things from darkness,
exposing therewith the shadow of death!

יב.כג מַשְׂגִּ֣יא לַ֭גּוֹיִם וַיְאַבְּדֵ֑ם
:שֹׁטֵ֥חַ לַ֝גּוֹיִ֗ם וַיַּנְחֵֽם

12.23 He gives ascendancy to nations then brings them down,
He gives ground to nations and leads them on.

יב.כד מֵסִ֗יר לֵ֭ב רָאשֵׁ֣י עַם־הָאָ֑רֶץ
:וַ֝יַּתְעֵ֗ם בְּתֹ֣הוּ לֹֽא־דָֽרֶךְ

12.24 He confounds the leaders of a country’s people
and makes them lose their way in confusion—

יב.כה יְמַֽשְׁשׁוּ־ח֥שֶׁךְ וְלֹא־א֑וֹר
:וַ֝יַּתְעֵ֗ם כַּשִּׁכּֽוֹר

12.25 they grope through darkness unrelieved by light—
He makes them reel like a drunkard.

REVIEW 12.1-12.25

Job first responds to the demeaning appraisal by Tsofar the Naamathite of his inferior wisdom compared to God’s (11.6-11.9) by dismissing it as Tsofar’s own arrogance (12.2-12.3).  Then he rejects Tsofar’s advice, “Incline your heart and open your hands to Him,” removing your own wickedness and that of your family (11.13-11.14), as “mockery of one perfectly righteous” (12.4).  He asserts that Tsofar’s contempt for him and others suffering misfortune reflects the conceit of criminals that inverts the acknowledged hierarchy of God and man. They fail to recognize that “the life of every living thing is in the hand of the Eternal” (12.7-12.11) and that His hand, accordingly, is responsible for “this” (12.9), the catastrophe that has befallen Job.  Instead, those comfortable ones are “provokers of God, who presume to carry God in their hand” (12.5-12.6)!    

ANALYSIS
Counterpoints

Job’s denigration of his critics as presuming “to carry God in their hand” (12.6) is a counterpoint to his acknowledging that “the life of every living thing is in the hand of the Eternal” (12.7-12.11).  But even that divine credit is corrupted by God’s corrosive power (12.12-12.14).  Earlier, his friend Eliphaz characterized God’s benevolent power in nature: “He does great things without limit, wonders beyond counting; He pours rain upon the surface of the ground, and provides water to fill in the hollows” (5.9-5.10).  Here Job offers counter-examples to reflect God’s amoral havoc: “Consider how He impedes the waters, and there is drought, how He impels them, and they overturn the earth” (12.15).  The same words are in counterpoint to the Psalmist’s depiction of God’s fair management of natural resources (Psalms 107:33-39), counterpoint especially in comparison to His benevolence, “turning wilderness into a pool of water, settling the hungry and oppressed there to enjoy a fruitful harvest” (ibid. 35-36).  Earlier, in response to Bildad’s rhetorical challenge, “Do you think God would pervert justice” (8.3)? Job responded, “The earth is disposed to the rule of a Villain, He covers the faces of its judges; if not He, then who is it” (9.24)?  Now he elaborates with various authorities that the Master of “error and deception” allegedly undermines (12.16-12.25).  Among them: “He pours contempt upon nobles” (12.21a) and “He makes the leaders of a country’s people lose their way in confusion” (12.24), counterpoints which counter-interpret the Psalmist’s continued depiction of God’s fairness in His alleged suppression of oppressive rulers (Psalms 107:40)!

איוב י”ג

CHAPTER THIRTEEN

יג.א הֶן־כֹּ֖ל רָֽאֲתָ֣ה עֵינִ֑י
:שָֽׁמְעָ֥ה אָ֝זְנִ֗י וַתָּ֥בֶן לָֽהּ

13.1 Look, my eye has seen everything;
my ear has heard and understands it.

יג.ב כְּֽ֭דַעְתְּכֶם יָדַ֣עְתִּי גַם־אָ֑נִי
:לֹֽא־נֹפֵ֖ל אָֽנֹכִ֣י מִכֶּֽם

13.2 I have the same knowledge as you;
I am not inferior to you.

ג.ג אוּלָ֗ם אֲ֭נִי אֶל־שַׁדַּ֣י אֲדַבֵּ֑ר
:וְהוֹכֵ֖חַ אֶל־אֵ֣ל אֶחְפָּֽץ

13.3 But I would speak to the Almighty;
I am impelled to argue before God,

יג.ד וְֽאוּלָ֗ם אַתֶּ֥ם טֹֽפְלֵי־שָׁ֑קֶר
:רֹפְאֵ֖י אֱלִ֣ל כֻּלְּכֶֽם

13.4 Whereas you are smearers of falsehood,
abject apologists all of you!

יג.ה מִֽי־יִ֭תֵּן הַֽחֲרֵ֣שׁ תַּֽחֲרִישׁ֑וּן
:וּתְהִ֖י לָכֶ֣ם לְחָכְמָֽה

13.5 Would that you should say nothing at all–
and it would be imputed to you for wisdom!

יג.ו שִׁמְעוּ־נָ֥א תֽוֹכַחְתִּ֑י
:וְרִב֖וֹת שְׂפָתַ֣י הַקְשִֽׁיבוּ

13.6 Hear, rather, my argument,
and attend to the pleadings of my lips:

יג.ז הַֽ֭לְאֵל תְּדַבְּר֣וּ עַוְלָ֑ה
:וְ֝ל֗וֹ תְּֽדַבְּר֥וּ רְמִיָּֽה

13.7 Would you, for the sake of God, speak injustice,
and for Him would you speak deceit?

יג.ח הֲפָנָ֥יו תִּשָּׂא֑וּן
:אִם־לָאֵ֥ל תְּרִיבֽוּן

13.8 Are you advancing an apologia for Him?
Are you contending for God?

יג.ט הֲ֭טוֹב כִּֽי־יַחְקֹ֣ר אֶתְכֶ֑ם
אִם־כְּהָתֵ֥ל בֶּ֝אֱנ֗וֹשׁ
:תְּהָתֵ֥לּוּ בֽוֹ

13.9 Would you like Him to examine you,
as to whether – as you trifle with man –
you trifle with Him?

יג.י הוֹכֵ֣חַ יוֹכִ֣יחַ אֶתְכֶ֑ם
:אִם־בַּ֝סֵּ֗תֶר פָּנִ֥ים תִּשָּׂאֽוּן

13.10 He would reprove you
even if you concealed your apologizing!

יג.יא הֲלֹ֣א שְׂ֭אֵתוֹ תְּבַעֵ֣ת אֶתְכֶ֑ם
:וּ֝פַחְדּ֗וֹ יִפֹּ֥ל עֲלֵיכֶֽם

13.11 Indeed His loftiness would frighten you,
and His portent would overwhem you.

יג.יב זִ֭כְרֹֽנֵיכֶם מִשְׁלֵי־אֵ֑פֶר
:לְגַבֵּי־חֹ֝֗מֶר גַּבֵּיכֶֽם

13.12 Your apothegms are worthless truisms;
your arguments are like bulwarks of straw.

יג.יג הַֽחֲרִ֣ישׁוּ מִ֭מֶּנִּי וַֽאֲדַבְּרָה־אָ֑נִי
:וְיַֽעֲבֹ֖ר עָלַ֣י מָֽה

13.13 Be quiet before me and let me speak,
come to me what may,

יג.יד עַל־מָ֤ה ׀ אֶשָּׂ֣א בְשָׂרִ֣י בְשִׁנָּ֑י
:וְ֝נַפְשִׁ֗י אָשִׂ֥ים בְּכַפִּֽי

13.14 Inasmuch as I hold my flesh in my teeth
and I place my life in my hand!

יג.טו הֵ֣ן יִ֭קְטְלֵנִי
לֹ֣א [ל֣וֹ] אֲיַחֵ֑ל
אַךְ־דְּ֝רָכַ֗י
:אֶל־פָּנָ֥יו אוֹכִֽיחַ

13.15 Suppose He would kill me,
then I would wait for Him,
but my moral character
I would prove to His face!

יג.טז גַּם־הוּא־לִ֥י לִֽישׁוּעָ֑ה
:כִּי־לֹ֥א לְ֝פָנָ֗יו חָנֵ֥ף יָבֽוֹא

13.16 Inevitably He is mine for salvation,
for one faithless would not come before Him.

יג.יז שִׁמְע֣וּ שָׁ֭מוֹעַ מִלָּתִ֑י
:וְ֝אַֽחֲוָתִ֗י בְּאָזְנֵיכֶֽם

13.17 So hear all that I have to say,
and let my declaration remain in your ears.

יג.יח הִנֵּה־נָ֭א עָרַ֣כְתִּי מִשְׁפָּ֑ט
:יָ֝דַ֗עְתִּי כִּֽי־אֲנִ֥י אֶצְדָּֽק

13.18 For you will see I have put together a case;
I know that I am right.

יג.יט מִי־ה֭וּא יָרִ֣יב עִמָּדִ֑י
:כִּֽי־עַתָּ֖ה אַֽחֲרִ֣ישׁ וְאֶגְוָֽע

13.19 Who is there to argue against me
so that I should refrain and succumb?

יג.כ אַךְ־שְׁ֭תַּיִם אַל־תַּ֣עַשׂ עִמָּדִ֑י
:אָ֥ז מִ֝פָּנֶ֗יךָ לֹ֣א אֶסָּתֵֽר

13.20 Only two things do not impose upon me;
then I should not retreat from before You:

יג.כא כַּ֭פְּךָ מֵֽעָלַ֣י הַרְחַ֑ק
:וְ֝אֵ֥מָֽתְךָ֗ אַל־תְּבַֽעֲתַֽנִּי

13.21 Remove Your hand from upon me,
and abuse me not with Your terror.

יג.כב וּ֭קְרָא וְאָֽנֹכִ֣י אֶֽעֱנֶ֑ה
:א֥וֹ אֲ֝דַבֵּ֗ר וַֽהֲשִׁיבֵֽנִי

13.22 Then either call out to Me and I will respond,
or I will speak and You answer me.

יג.כג כַּמָּ֣ה לִ֭י עֲוֹנ֣וֹת וְחַטָּא֑וֹת
:פִּשְׁעִ֥י וְ֝חַטָּאתִ֗י הֹֽדִיעֵֽנִי

13.23 How many wrongs and errors do I have?
Disclose to me my transgression and my misstep!

יג.כד לָֽמָּה־פָנֶ֥יךָ תַסְתִּ֑יר
:וְתַחְשְׁבֵ֖נִי לְאוֹיֵ֣ב לָֽךְ

13.24 Why do You hide Your face
as if I were a threat to You?

יג.כה הֶעָלֶ֣ה נִדָּ֣ף תַּֽעֲר֑וֹץ
:וְאֶת־קַ֖שׁ יָבֵ֣שׁ תִּרְדֹּֽף

13.25 Would You terrorize a driven leaf?
Or pursue dried-out chaff?

יג.כו כִּֽי־תִכְתֹּ֣ב עָלַ֣י מְרֹר֑וֹת
:וְ֝תֽוֹרִישֵׁ֗נִי עֲוֹנ֥וֹת נְעוּרָֽי

13.26 As You decree upon me undeserved suffering
and blame me for the sins of my youth!

יג.כז וְתָ֘שֵׂ֤ם בַּסַּ֨ד ׀ רַגְלַ֗י
וְתִשְׁמ֥וֹר כָּל־אָרְחוֹתָ֑י
:עַל־שָׁרְשֵׁ֥י רַ֝גְלַ֗י תִּתְחַקֶּֽה

13.27 And You place my feet in stocks
and hedge all of my paths,
drawing a boundary around the soles of my feet.

יג.כח וְ֭הוּא כְּרָקָ֣ב יִבְלֶ֑ה
:כְּ֝בֶ֗גֶד אֲכָ֣לוֹ עָֽשׁ

13.28 And so he is worn out like something rotten,
like a garment that the moth has eaten.

REVIEW 13.1-13.19

Having condemned already his friends’ denigration of his words (12.2ff.), Job reminds them simply that he is as much aware as they (13.1-13.2).  Aware of what?  Probably that God’s wisdom vastly exceeds his own and that therefore his objections are founded upon an incomplete understanding of divine judgment (11.6-11.9).  But Job justifies his words by reminding all of them (see Analysis below) that his purpose in speaking up is not to joust but to defend himself before his Judge (13.3).  While he, knowing his own innocence, can therefore cite the Judge’s apparent dereliction, his friends, by contrast, apologize for God by asserting falsely the victim’s presumed guilt (13.4-13.5).  So, in deference to the True Judge, Job can accuse his accusers of the greater offense of trifling with God by speaking injustice in His defense (13.7-13.12)!  Job’s own certainty will be sustained, even were God to take his life, by the triumph of his moral character (13.15).

In the peroration for his friends (13.16-13.19), he argues that his displayed confidence in “coming before Him” (13.16) is itself evidence of his sincerity.

ANALYSIS
Plural Second Person

While Job responded to Tsofar in the plural initially (12.2-12.3), he seems to then focus his condemnation in the singular (12.7-12.8), presumably in the direction of Tsofar.  But in this chapter, judging from the consistent use of plural second-person pronouns (13.1-13.19), he opens back up, justifying his arguing before God, to the full audience of his consolers.

REVIEW 13.20-13.28 

Job then narrows the colloquy to God alone.  He objects to the unfairly repressive effect of His infliction (13.20-13.21): first the waking awareness of God’s punishing hand upon him (cf. 9.11-9.12, 9:17-9.18, 9.32-9.34) and second His abusive terror in nightmares and visions (cf. 6.4b, 7.14).

Job demands communication with God, whichever party initiates it (13.22).  Rhetorically,  he challenges God by demanding a list of particulars to identify his supposed violations (13.23).  He attributes to God the cowardice that underlies the comportment of a terrorist (13.24-13.27).

In conclusion Job observes himself in the third person as the spent victim of harsh treatment under God’s heavy hand (13.28).

איוב י”ד

CHAPTER FOURTEEN

יד.א אָ֭דָם יְל֣וּד אִשָּׁ֑ה
:קְצַ֥ר יָ֝מִ֗ים וּֽשְׂבַ֣ע־רֹֽגֶז

14.1 Man borne of woman:
wanting of days and full of despair.

יד.ב כְּצִ֣יץ יָ֭צָא וַיִּמָּ֑ל
וַיִּבְרַ֥ח כַּ֝צֵּ֗ל
:וְלֹ֣א יַֽעֲמֽוֹד

14.2 Like a flower, he emerges then withers;
quickly he passes like a shadow,
never stopping.

יד.ג אַף־עַל־זֶ֭ה
פָּקַ֣חְתָּ עֵינֶ֑ךָ
וְאֹ֘תִ֤י תָבִ֖יא בְמִשְׁפָּ֣ט
:עִמָּֽךְ

14.3 Yet even on such
You have focused Your eye,
and me would You bring into judgment
by You!

יד.ד מִֽי־יִתֵּ֣ן טָ֭הוֹר מִטָּמֵ֗א
:לֹ֣א אֶחָֽד

14.4 Who can produce pure from impure?
No one!

יד.ה אִ֥ם חֲרוּצִ֨ים ׀ יָמָ֗יו
מִֽסְפַּר־חֳדָשָׁ֥יו אִתָּ֑ךְ
חֻקָּ֥ו [חֻקָּ֥יו] עָ֝שִׂ֗יתָ
:וְלֹ֣א יַֽעֲבֹֽר

14.5 If his days are determined,
the number of his months are known to You;
You have established his limits,
and he cannot overstep them.

יד.ו שְׁעֵ֣ה מֵעָלָ֣יו
וְיֶחְדָּ֑ל
:עַד־יִ֝רְצֶ֗ה כְּשָׂכִ֥יר יוֹמֽוֹ

14.6 So look away from him
that he may be relieved
while he fulfills, like a laborer, his time!

יד.ז כִּ֤י יֵ֥שׁ לָעֵ֗ץ תִּ֫קְוָ֥ה
אִֽם־יִ֭כָּרֵת וְע֣וֹד יַֽחֲלִ֑יף
:וְ֝יֹֽנַקְתּ֗וֹ לֹ֣א תֶחְדָּֽל

14.7 While for a tree there is hope:
If it is cut off, it may still show newness
and its shoot not cease to grow.

יד.ח אִם־יַזְקִ֣ין בָּאָ֣רֶץ שָׁרְשׁ֑וֹ
:וּ֝בֶעָפָ֗ר יָמ֥וּת גִּזְעֽוֹ

14.8 If its root grows old in the earth
or its stem dies in the dust,

יד.ט מֵרֵ֣יחַ מַ֣יִם
יַפְרִ֑חַ
:וְעָשָׂ֖ה קָצִ֣יר כְּמוֹ־נָֽטַע

14.9 From the mere scent of water,
it will still put forth buds
and produce new branches like a new plant.

יד.י וְגֶ֣בֶר יָ֭מוּת וַיֶּֽחֱלָ֑שׁ
:וַיִּגְוַ֖ע אָדָ֣ם וְאַיּֽוֹ

14.10 But when a man dies, he lies prostrate;
a person expires, and where is he?

יד.יא אָֽזְלוּ־מַ֭יִם מִנִּי־יָ֑ם
:וְ֝נָהָ֗ר יֶחֱרַ֥ב וְיָבֵֽשׁ

14.11 Water has been exhausted from the sea,
the river is dried up and parched.

יד.יב וְאִ֥ישׁ שָׁכַ֗ב
וְֽלֹא־יָ֫ק֥וּם
עַד־בִּלְתִּ֣י שָׁ֭מַיִם לֹ֣א יָקִ֑יצוּ
:וְלֹ֥א יֵ֝עֹ֗רוּ מִשְּׁנָתָֽם

14.12 When a man lies down,
he will not get up;
until the heavens cease they will not awaken,
will not be roused from their mortal slumber.

יד.יג מִ֤י יִתֵּ֨ן ׀ בִּשְׁא֬וֹל תַּצְפִּנֵ֗נִי
תַּ֭סְתִּירֵנִי עַד־שׁ֣וּב אַפֶּ֑ךָ
:תָּ֤שִֽׁית לִ֖י חֹ֣ק וְתִזְכְּרֵֽנִי

14.13 O that You might protect me in She’ol,
hide me until Your anger abates;
put me away for a time, and then recall me!

יד.יד אִם־יָמ֥וּת גֶּ֗בֶר הֲיִ֫חְיֶ֥ה
כָּל־יְמֵ֣י צְבָאִ֣י
אֲיַחֵ֑ל
:עַד־בּ֝֗וֹא חֲלִיפָתִֽי

14.14 If a man dies, shall he live again?
For only the days of my living ordeal
would I wait
before my relief comes.

יד.טו תִּ֭קְרָא וְאָֽנֹכִ֣י אֶֽעֱנֶ֑ךָּ
:לְֽמַֽעֲשֵׂ֖ה יָדֶ֣יךָ תִכְסֹֽף

14.15 Call, and I shall answer You;
long for the work of Your hands!

יד.טז כִּֽי־עַ֭תָּה צְעָדַ֣י תִּסְפּ֑וֹר
:לֹֽא־תִ֝שְׁמ֗וֹר עַל־חַטָּאתִֽי

14.16 As now You count my steps,
do not hold on to my misstep—

יד.יז חָתֻ֣ם בִּצְר֣וֹר פִּשְׁעִ֑י
:וַ֝תִּטְפֹּ֗ל עַל־עֲוֹנִֽי

14.17 Obsessed with the record of my crime,
You would preserve my iniquity!

יד.יח וְ֭אוּלָם הַר־נוֹפֵ֣ל יִבּ֑וֹל
:וְ֝צ֗וּר יֶעְתַּ֥ק מִמְּקֹמֽוֹ

14.18 But a collapsing mountain scatters,
and a cliff moves from its place;

יד.יט אֲבָנִ֤ים ׀ שָֽׁ֥חֲקוּ מַ֗יִם
תִּשְׁטֹֽף־סְפִיחֶ֥יהָ עֲפַר־אָ֑רֶץ
:וְתִקְוַ֖ת אֱנ֣וֹשׁ הֶאֱבָֽדְתָּ

14.19 Water wears away stone,
loose earth erodes its own growth—
yet You dispatch the hope of man!

יד.כ תִּתְקְפֵ֣הוּ לָ֭נֶצַח
וַֽיַּֽהֲלֹ֑ךְ
:מְשַׁנֶּ֥ה פָ֝נָ֗יו וַתְּשַׁלְּחֵֽהוּ

14.20 You overwhelm him entirely
so that he goes away;
disfiguring him, You send him off.

יד.כא יִכְבְּד֣וּ בָ֭נָיו
וְלֹ֣א יֵדָ֑ע
וְ֝יִצְֽעֲר֗וּ
:וְֽלֹא־יָבִ֥ין לָֽמוֹ

14.21 His children will be burdened,
and he will not know;
as they are deprived,
he will not be aware of them.

יד.כב אַךְ־בְּ֭שָׂרוֹ עָלָ֣יו יִכְאָ֑ב
:וְ֝נַפְשׁ֗וֹ עָלָ֥יו תֶּאֱבָֽל

14.22 But my own flesh causes me pain,
and my own soul is in mourning!

REVIEW  14.1-14.22

Having condemned his friends’ disingenuous adoration of God’s righteousness and his own subjection to divine inscrutability, Job proceeds to lament the desperation of man, short-lived and insubstantial yet disproportionately the focus of God’s penetrating judgment (14.1-14.6).  What is more (or actually less), supposedly lower forms of life possess a capacity for regeneration while the human species expires without hope in this world (14.7-4.12).  But hope is found in the irony that death could be a respite from Job’s suffering in this world, whereupon he pleads for She’ol as a temporary shelter for himself predicated on future termination of his arbitrary sentence (14.13-14.14).  Artfully, he combines this plea with an appeal for God’s current attention to his case: “Call, and I shall answer You” (14.15a), he humbly entreats the One whose turn it is to answer His repeated calling out and who is presumed to care about the life that He has created (14.15b).  He reprises his earlier argument that the man God created will inevitably stumble–“Who can produce pure from impure?  No one!” (14:4)–so if the otherwise righteous man has erred, he should not be punished for his mistake forever (14.16-17; cf. 10:14).  Nature reflects Your allowance for change (14.18-14.19a), so why do You treat man as if he were a hopeless unrepentant (14.19b)?

In his brief peroration (14.20-14.22), Job returns to the tragedy of man’s death (cf. 14.1-14.2).  Death is the moment of being overwhelmed, deprived of dignity and turned out of parental perception, leaving one’s children alone in their burdens (14.20-14.21).  Ironically, Job observes that he has been overwhelmed and deprived of dignity in life, disfigured (cf. 14.20b) in his painful boils (14.22a; cf. 2.7-8) and surviving mourner of his children (14.22b; cf. 1.13-20).

ANALYSIS  14.22

Understood literally in the third person, “But his own flesh causes him pain, and his own soul is in mourning,” it would seem as if Job were continuing to lament the plight of the deceased.  This view of life after death does not seem consistent with his previous characterizations: at best, happiness for having achieved the grave (3.13-3.22); at worst, a lightless realm (10.22); or arguably neutral, a place of possible respite and protection (14.13).  Rather, this verse which concludes the chapter, seems more like the verse which concluded the previous chapter in the third person (13.28) but implied a third-person reflection upon the first person.  There the perspective of first person had already been established literally in the preceding verses.  Here, however, the literal third-person perspective of the preceding verses might lead the reader to continue that literal perspective in the last verse, but that would result in an inconsistent view of afterlife by Job as noted above.  Instead, we find that the same third-person reflection upon the first person that we encountered at the end of the previous chapter expresses authentically here also the predicament of Job.  So, in this concluding verse, in order to overcome the apparent continuation of third person, the verse has been translated to first person.

Copyright © 2025 Eric H. Hoffman
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28 chapters to go…
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“Reading the Bible in Hebrew” Class
of Temple Israel in Westport, Connecticut:
EILEEN BERENYI
BARBARA BLAU
JUDITH RAFAEL
NANCY ROGERS
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Bibliography:
Brown, Driver & Briggs, Hebrew and English Lexicon of the Old Testament
Kautzsch & Cowley, Gesenius’ Hebrew Grammar