Ayub 16:11-16
Konteks16:11 God abandons me to evil 1 men, 2
and throws 3 me into the hands of wicked men.
16:12 I was in peace, and he has shattered me. 4
He has seized me by the neck and crushed me. 5
He has made me his target;
16:13 his archers 6 surround me.
Without pity 7 he pierces 8 my kidneys
and pours out my gall 9 on the ground.
16:14 He breaks through against me, time and time again; 10
he rushes 11 against me like a warrior.
16:15 I have sewed sackcloth on my skin, 12
and buried 13 my horn 14 in the dust;
16:16 my face is reddened 15 because of weeping, 16
and on my eyelids there is a deep darkness, 17
Ayub 19:6-11
Konteks19:6 know 18 then that God has wronged me 19
and encircled 20 me with his net. 21
19:7 “If 22 I cry out, 23 ‘Violence!’ 24
I receive no answer; 25
I cry for help,
but there is no justice.
19:8 He has blocked 26 my way so I cannot pass,
and has set darkness 27 over my paths.
19:9 He has stripped me of my honor
and has taken the crown off my head. 28
19:10 He tears me down 29 on every side until I perish; 30
he uproots 31 my hope 32 like one uproots 33 a tree.
19:11 Thus 34 his anger burns against me,
and he considers me among his enemies. 35
[16:11] 1 tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.
[16:11] 2 sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.
[16:11] 3 tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.
[16:12] 4 tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.
[16:12] 5 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”
[16:13] 6 tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.
[16:13] 7 tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.
[16:13] 8 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.
[16:13] 9 tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.
[16:14] 10 tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”
[16:15] 12 sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.
[16:15] 13 tn The Poel עֹלַלְתִּי (’olalti) from עָלַל (’alal, “to enter”) has here the meaning of “to thrust in.” The activity is the opposite of “raising high the horn,” a picture of dignity and victory.
[16:15] 14 tn There is no English term that captures exactly what “horn” is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated “lower” or “dip” (“Ugaritic – Old Testament Affinities,” BZ 7 [1963]: 22-33).
[16:16] 15 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”).
[16:16] 16 sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.
[16:16] 17 sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.
[19:6] 18 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.
[19:6] 19 tn The Piel of עָוַת (’avat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.
[19:6] 20 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net.
[19:6] 21 tn The word מְצוּדוֹ (mÿtsudo) is usually connected with צוּד (tsud, “to hunt”), and so is taken to mean “a net.” Gordis and Habel, however, interpret it to mean “siegeworks” thrown up around a city – but that would require changing the ד (dalet) to a ר (resh) (cf. NLT, “I am like a city under siege”). The LXX, though, has “bulwark.” Besides, the previous speech used several words for “net.”
[19:7] 22 tn The particle is used here as in 9:11 (see GKC 497 §159.w).
[19:7] 23 tc The LXX has “I laugh at reproach.”
[19:7] 24 tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.
[19:7] 25 tn The Niphal is simply “I am not answered.” See Prov 21:13b.
[19:8] 26 tn The verb גָּדַר (gadar) means “to wall up; to fence up; to block.” God has blocked Job’s way so that he cannot get through. See the note on 3:23. Cf. Lam 3:7.
[19:8] 27 tn Some commentators take the word to be חָשַׁךְ (hasak), related to an Arabic word for “thorn hedge.”
[19:9] 28 sn The images here are fairly common in the Bible. God has stripped away Job’s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See 29:14; Isa 61:3; see Ps 8:5 [6].
[19:10] 29 tn The metaphors are changed now to a demolished building and an uprooted tree. The verb is נָתַץ (natats, “to demolish”). Since it is Job himself who is the object, the meaning cannot be “demolish” (as of a house so that an inhabitant has to leave), but more of the attack or the battering.
[19:10] 30 tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here.
[19:10] 31 tn The verb נָסַע (nasa’) means “to travel” generally, but specifically it means “to pull up the tent pegs and move.” The Hiphil here means “uproot.” It is used of a vine in Ps 80:9. The idea here does not contradict Job 14:7, for there the tree still had roots and so could grow.
[19:10] 32 tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree.
[19:10] 33 tn Heb “like a tree.” The words “one uproots” are supplied in the translation for clarity.
[19:11] 34 tn The verb is a nonpreterite vayyiqtol perhaps employed to indicate that the contents of v. 11 are a logical sequence to the actions described in v. 10.
[19:11] 35 tn This second half of the verse is a little difficult. The Hebrew has “and he reckons me for him like his adversaries.” Most would change the last word to a singular in harmony with the versions, “as his adversary.” But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh’s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, “as one of his foes.” If the plural is retained, this latter view makes the most sense.
