Ayub 7:17-18

Insignificance of Humans

7:17 “What is mankind ¹  that you make so much of them, ² 

and that you pay attention ³  to them?

7:18 And that you visit ⁴  them every morning,

and try ⁵  them every moment? ⁶ 

Ayub 13:18

13:18 See now, ⁷  I have prepared ⁸  my ⁹  case; ¹⁰ 

I know that I am right. ¹¹ 

Ayub 14:16

The Present Condition ¹² 

14:16 “Surely now you count my steps; ¹³ 

then you would not mark ¹⁴  my sin. ¹⁵ 

Ayub 19:14

19:14 My kinsmen have failed me;

my friends ¹⁶  have forgotten me. ¹⁷ 

Ayub 19:23

Job’s Assurance of Vindication

19:23 “O that ¹⁸  my words were written down,

O that they were written on a scroll, ¹⁹ 

Ayub 33:31

33:31 Pay attention, Job – listen to me;

be silent, and I will speak.

[7:17]  ¹ tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this.

[7:17]  ² tn The Piel verb is a factitive meaning “to magnify.” The English word “magnify” might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them.

[7:17]  ³ tn The expression “set your heart on” means “concentrate your mind on” or “pay attention to.”

[7:18]  ⁴ tn The verb פָּקַד (paqad) is a very common one in the Bible; while it is frequently translated “visit,” the “visit” is never comparable to a social call. When God “visits” people it always means a divine intervention for blessing or cursing – but the visit always changes the destiny of the one visited. Here Job is amazed that God Almighty would be so involved in the life of mere human beings.

[7:18]  ⁵ tn Now the verb “to test” is introduced and gives further explanation to the purpose of the “visit” in the parallel line (see the same parallelism in Ps 17:3). The verb בָּחַן (bakhan) has to do with passing things through the fire or the crucible to purify the metal (see Job 23:10; Zech 13:3); metaphorically it means “to examine carefully” and “to purify by testing.”

[7:18]  ⁶ sn The amazing thing is the regularity of the testing. Job is at first amazed that God would visit him; but even more is he amazed that God is testing him every moment. The employment of a chiasm with the two temporal adverbial phrases as the central elements emphasizes the regularity.

[13:18]  ⁷ tn The particle הִנֵּה (hinneh) functions almost as an imperative here, calling attention to what follows: “look” (archaic: behold).

[13:18]  ⁸ tn The verb עָרַךְ (’arakh) means “to set in order, set in array [as a battle], prepare” in the sense here of arrange and organize a lawsuit.

[13:18]  ⁹ tn The pronoun is added because this is what the verse means.

[13:18]  ¹⁰ tn The word מִשְׁפָּט (mishpat) usually means “judgment; decision.” Here it means “lawsuit” (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4).

[13:18]  ¹¹ tn The pronoun is emphatic before the verb: “I know that it is I who am right.” The verb means “to be right; to be righteous.” Some have translated it “vindicated,” looking at the outcome of the suit.

[14:16]  ¹² sn The hope for life after death is supported now by a description of the severity with which God deals with people in this life.

[14:16]  ¹³ tn If v. 16a continues the previous series, the translation here would be “then” (as in RSV). Others take it as a new beginning to express God’s present watch over Job, and interpret the second half of the verse as a question, or emend it to say God does not pass over his sins.

[14:16]  ¹⁴ sn Compare Ps 130:3-4, which says, “If you should mark iniquity O Lord, Lord, who could stand? But with you there is forgiveness, in order that you might be feared.”

[14:16]  ¹⁵ tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all.

[19:14]  ¹⁶ tn The Pual participle is used for those “known” to him, or with whom he is “familiar,” whereas קָרוֹב (qarov, “near”) is used for a relative.

[19:14]  ¹⁷ tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading “My kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.” There is not much support for this, nor is there much reason for it.

[19:23]  ¹⁸ tn The optative is again expressed with the interrogative clause “Who will give that they be written?” Job wishes that his words be preserved long after his death.

[19:23]  ¹⁹ tn While the sense of this line is clear, there is a small problem and a plausible solution. The last word is indeed סֶפֶר (sefer, “book”), usually understood here to mean “scroll.” But the verb that follows it in the verse is יֻחָקוּ (yukhaqu), from חָקַק (khaqaq, “to engrave; to carve”). While the meaning is clearly that Job wants his words to be retained, the idea of engraving in a book, although not impossible, is unusual. And so many have suggested that the Akkadian word siparru, “copper; brass,” is what is meant here (see Isa 30:8; Judg 5:14). The consonants are the same, and the vowel pattern is close to the original vowel pattern of this segholate noun. Writing on copper or bronze sheets has been attested from the 12th to the 2nd centuries, notably in the copper scroll, which would allow the translation “scroll” in our text (for more bibliography see D. J. A. Clines, Job [WBC], 432). But H. S. Gehman notes that in Phoenician our word can mean “inscription” (“SEÝFER, an inscription, in the book of Job,” JBL 63 [1944]: 303-7), making the proposed substitution unnecessary.