Text -- Job 31:1-34 (NET)

Job Vindicates Himself

31:1 “I made a covenant with my eyes; how then could I entertain thoughts against a virgin? 31:2 What then would be one’s lot from God above, one’s heritage from the Almighty on high? 31:3 Is it not misfortune for the unjust, and disaster for those who work iniquity? 31:4 Does he not see my ways and count all my steps? 31:5 If I have walked in falsehood, and if my foot has hastened to deceit– 31:6 let him weigh me with honest scales; then God will discover my integrity. 31:7 If my footsteps have strayed from the way, if my heart has gone after my eyes, or if anything has defiled my hands, 31:8 then let me sow and let another eat, and let my crops be uprooted. 31:9 If my heart has been enticed by a woman, and I have lain in wait at my neighbor’s door, 31:10 then let my wife turn the millstone for another man, and may other men have sexual relations with her. 31:11 For I would have committed a shameful act, an iniquity to be judged. 31:12 For it is a fire that devours even to Destruction, and it would uproot all my harvest. 31:13 “If I have disregarded the right of my male servants or my female servants when they disputed with me, 31:14 then what will I do when God confronts me in judgment; when he intervenes, how will I respond to him? 31:15 Did not the one who made me in the womb make them? Did not the same one form us in the womb? 31:16 If I have refused to give the poor what they desired, or caused the eyes of the widow to fail, 31:17 If I ate my morsel of bread myself, and did not share any of it with orphans– 31:18 but from my youth I raised the orphan like a father, and from my mother’s womb I guided the widow! 31:19 If I have seen anyone about to perish for lack of clothing, or a poor man without a coat, 31:20 whose heart did not bless me as he warmed himself with the fleece of my sheep, 31:21 if I have raised my hand to vote against the orphan, when I saw my support in the court, 31:22 then let my arm fall from the shoulder, let my arm be broken off at the socket. 31:23 For the calamity from God was a terror to me, and by reason of his majesty I was powerless. 31:24 “If I have put my confidence in gold or said to pure gold, ‘You are my security!’ 31:25 if I have rejoiced because of the extent of my wealth, or because of the great wealth my hand had gained, 31:26 if I looked at the sun when it was shining, and the moon advancing as a precious thing, 31:27 so that my heart was secretly enticed, and my hand threw them a kiss from my mouth, 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–

Commentary -- Verse Notes / Footnotes

NET Notes: Job 31:1

¹ tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10).

² tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.”

NET Notes: Job 31:2

¹ tn Heb “lot of Shaddai,” which must mean “the lot from Shaddai,” a genitive of source.

NET Notes: Job 31:5

¹ tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7.

² tn The “if” is understood by the use of the consecutive verb.

³ sn The verbs “walk” and “hasten” (referring in the verse to the foot) are used metaphorically for the manner of life Job lived.

NET Notes: Job 31:6

¹ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

² tn The word צֶדֶךְ (tsedeq, “righteousness”) forms a fitting genitive for the scales used in trade or justice. The “scales of righteousness” are scales that conform to the standard (see the illustration in Deut 25:13-15). They must be honest scales to make just decisions.

³ tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.”

NET Notes: Job 31:7

¹ sn The meaning is “been led by what my eyes see.”

² tc The word מֻאוּם (mu’um) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (mÿ’umah, “anything,” see the versions and the Kethib). Either reading fits the passage.

NET Notes: Job 31:8

¹ tn The cohortative is often found in the apodosis of the conditional clause (see GKC 320 §108.f).

² tn The word means “what sprouts up” (from יָצָא [yatsa’] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly.

NET Notes: Job 31:9

¹ tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.

NET Notes: Job 31:10

¹ tn Targum Job interpreted the verb טָחַן (takhan, “grind”) in a sexual sense, and this has influenced other versions and commentaries. But the literal sense fits well in this line. The idea is that she would be a slave for someone else. The second line of the verse then might build on this to explain what kind of a slave – a concubine (see A. B. Davidson, Job, 215).

² tn Heb “bow down over her,” an idiom for sexual relations.

sn The idea is that if Job were guilty of adultery it would be an offense against the other woman’s husband, and so by talionic justice another man’s adultery with Job’s wife would be an offense against him. He is not wishing something on his wife; rather, he is simply looking at what would be offenses in kind.

NET Notes: Job 31:11

¹ tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.

² tn The word for “shameful act” is used especially for sexual offenses (cf. Lev 18:27).

³ tc Some have deleted this verse as being short and irrelevant, not to mention problematic. But the difficulties are not insurmountable, and there is no reason to delete it. There is a Kethib-Qere reading in each half verse; in the first the Kethib is masculine for the subject but the Qere is feminine going with “shameless deed.” In the second colon the Kethib is the feminine agreeing with the preceding noun, but the Qere is masculine agreeing with “iniquity.”

tn The expression עָוֹן פְּלִילִים (’avon pÿlilim) means “an iniquity of the judges.” The first word is not spelled as a construct noun, and so this has led some to treat the second word as an adjective (with enclitic mem [ם]). The sense is similar in either case, for the adjective occurs in Job 31:28 meaning “calling for judgment” (See GKC 427 §131.s).

NET Notes: Job 31:12

¹ tn Heb “to Abaddon.”

² tn The verb means “to root out,” but this does not fit the parallelism with fire. Wright changed two letters and the vowels in the verb to get the root צָרַף (tsaraf, “to burn”). The NRSV has “burn to the root.”

NET Notes: Job 31:13

¹ tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive.

NET Notes: Job 31:14

¹ tn Heb “arises.” The LXX reads “takes vengeance,” an interpretation that is somewhat correct but unnecessary. The verb “to rise” would mean “to confront in judgment.”

² tn The verb פָקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

NET Notes: Job 31:15

¹ tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God).

NET Notes: Job 31:16

¹ tn Heb “kept the poor from [their] desire.”

NET Notes: Job 31:17

¹ tn Heb “and an orphan did not eat from it.”

NET Notes: Job 31:18

¹ tn Heb “he grew up with me.” Several commentators have decided to change the pronoun to “I,” and make it causative.

² tn The expression “from my mother’s womb” is obviously hyperbolic. It is a way of saying “all his life.”

³ tn Heb “I guided her,” referring to the widow mentioned in v. 16.

NET Notes: Job 31:20

¹ tn The MT has simply “if his loins did not bless me.” In the conditional clause this is another protasis. It means, “if I saw someone dying and if he did not thank me for clothing them.” It is Job’s way of saying that whenever he saw a need he met it, and he received his share of thanks – which prove his kindness. G. R. Driver has it “without his loins having blessed me,” taking “If…not” as an Aramaism, meaning “except” (AJSL 52 [1935/36]: 164f.).

² tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?”

NET Notes: Job 31:21

¹ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

² tn Heb “gate,” referring to the city gate where judicial decisions were rendered in the culture of the time. The translation uses the word “court” to indicate this to the modern reader, who might not associate a city gate complex with judicial functions.

NET Notes: Job 31:22

¹ sn Here is the apodosis, the imprecation Job pronounces on himself if he has done any of these things just listed.

² tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

³ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation – and there seems to be no convincing view – the point of the verse is nonetheless clear.

NET Notes: Job 31:23

¹ tc The LXX has “For the terror of God restrained me.” Several commentators changed it to “came upon me.” Driver had “The fear of God was burdensome.” I. Eitan suggested “The terror of God was mighty upon me” (“Two unknown verbs: etymological studies,” JBL 42 [1923]: 22-28). But the MT makes clear sense as it stands.

² tn The form is וּמִשְּׂאֵתוֹ (umissÿ’eto); the preposition is causal. The form, from the verb נָשָׂא (nasa’, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11).

NET Notes: Job 31:26

¹ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

NET Notes: Job 31:27

¹ tn Heb “and my hand kissed my mouth.” The idea should be that of “my mouth kissed my hand.” H. H. Rowley suggests that the hand was important in waving or throwing the kisses of homage to the sun and the moon, and so it receives the focus. This is the only place in the OT that refers to such a custom. Outside the Bible it was known, however.

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.