Text -- Job 31:28-40 (NET)

31:28 then this also would be iniquity to be judged, for I would have been false to God above. 31:29 If I have rejoiced over the misfortune of my enemy or exulted because calamity found him– 31:30 I have not even permitted my mouth to sin by asking for his life through a curse– 31:31 if the members of my household have never said, ‘If only there were someone who has not been satisfied from Job’s meat!’– 31:32 But no stranger had to spend the night outside, for I opened my doors to the traveler– 31:33 if I have covered my transgressions as men do, by hiding iniquity in my heart, 31:34 because I was terrified of the great multitude, and the contempt of families terrified me, so that I remained silent and would not go outdoors–

Job’s Appeal

31:35 “If only I had someone to hear me! Here is my signature– let the Almighty answer me! If only I had an indictment that my accuser had written. 31:36 Surely I would wear it proudly on my shoulder, I would bind it on me like a crown; 31:37 I would give him an accounting of my steps; like a prince I would approach him.

Job’s Final Solemn Oath

31:38 “If my land cried out against me and all its furrows wept together, 31:39 if I have eaten its produce without paying, or caused the death of its owners, 31:40 then let thorns sprout up in place of wheat, and in place of barley, weeds!” The words of Job are ended.

Commentary -- Verse Notes / Footnotes

NET Notes: Job 31:28

¹ tn Heb “it.”

² tn See v. 11 for the construction. In Deut 17:2ff. false worship of heavenly bodies is a capital offense. In this passage, Job is talking about just a momentary glance at the sun or moon and the brief lapse into a pagan thought. But it is still sin.

³ tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God.

NET Notes: Job 31:29

¹ tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.

² sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”

³ tn The Hitpael of עוּר (’ur) has the idea of “exult.”

⁴ tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.

NET Notes: Job 31:30

¹ tn This verse would then be a parenthesis in which he stops to claim his innocence.

² tn Heb “I have not given my palate.”

³ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

NET Notes: Job 31:31

¹ tn Now Job picks up the series of clauses serving as the protasis.

² tn Heb “the men of my tent.” In context this refers to members of Job’s household.

³ sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.

⁴ tn The optative is again expressed with “who will give?”

⁵ tn Heb “his”; the referent (Job) has been specified in the translation for clarity.

NET Notes: Job 31:32

¹ tn This verse forms another parenthesis. Job stops almost at every point now in the conditional clauses to affirm his purity and integrity.

² tn The word in the MT, אֹרחַ (’orakh, “way”), is a contraction from אֹרֵחַ (’oreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise.

NET Notes: Job 31:33

¹ tn Now the protasis continues again.

² sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial.

³ tn The infinitive is epexegetical, explaining the first line.

⁴ tn The MT has “in my bosom.” This is the only place in the OT where this word is found. But its meaning is well attested from Aramaic.

NET Notes: Job 31:34

¹ tn Here too the verb will be the customary imperfect – it explains what he continually did in past time.

² tn Heb “the great multitude.” But some commentators take רַבָּה (rabbah) adverbially: “greatly” (see RSV).

³ sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. 38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses.

NET Notes: Job 31:35

¹ tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”

² tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.

³ tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).

⁴ tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).

NET Notes: Job 31:36

¹ tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).

² tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).

³ tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.

NET Notes: Job 31:38

¹ sn Many commentators place vv. 38-40b at the end of v. 34, so that there is no return to these conditional clauses after his final appeal.

² sn Some commentators have suggested that the meaning behind this is that Job might not have kept the year of release (Deut 15:1), and the law against mixing seed (Lev 19:19). But the context will make clear that the case considered is obtaining the land without paying for it and causing the death of its lawful owner (see H. H. Rowley, Job [NCBC], 206). Similar to this would be the case of Naboth’s vineyard.

NET Notes: Job 31:39

¹ tn Heb “without silver.”

² tc The versions have the verb “grieved” here. The Hebrew verb means “to breathe,” but the form is Hiphil. This verb in that stem could mean something of a contemptuous gesture, like “sniff” in Mal 1:13. But with נֶפֶשׁ (nefesh) in Job 11:20 it means “to cause death,” i.e., “to cause to breathe out; to expire.” This is likely the meaning here, although it is possible that it only meant “to cause suffering” to the people.

³ tn There is some debate over the meaning of בְּעָלֶיהָ (bÿ’aleyha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362).

NET Notes: Job 31:40

¹ tn The word בָּאְשָׁה (bo’shah, from בָּאַשׁ [ba’as, “to have a foul smell”]) must refer to foul smelling weeds.