Job 4:13-21 (NETBible) - Passage View (Printer Friendly)

¹tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

²tn Heb “visions” of the night.

³tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

⁴tn The two words פַּחַד (pakhad, “trembling”) and רְעָדָה (rÿ’adah, “terror”) strengthen each other as synonyms (see also Ps 55:6). The subject of the verb קָרָא (qara’, “befall, encounter”) is פַּחַד (pakhad, “trembling”); its compound subject has been placed at the end of the colon.

⁵tn The subject of the Hiphil verb הִפְחִיד (hifkhid, “dread”) is פַּחַד (pakhad, “trembling”), which is why it is in the singular. The cognate verb intensifies and applies the meaning of the noun. BDB 808 s.v. פַּחַד Hiph translates it “fill my bones with dread.” In that sense “bones” would have to be a metonymy of subject representing the framework of the body, so that the meaning is that his whole being was filled with trembling.

⁶tn The word רוּחַ (ruakh) can be “spirit” or “breath.” The implication here is that it was something that Eliphaz felt – what he saw follows in v. 16. The commentators are divided on whether this is an apparition, a spirit, or a breath. The word can be used in either the masculine or the feminine, and so the gender of the verb does not favor the meaning “spirit.” In fact, in Isa 21:1 the same verb חָלַף (khalaf, “pass on, through”) is used with the subject being a strong wind or hurricane “blowing across.” It may be that such a wind has caused Eliphaz’s hair to stand on end here. D. J. A. Clines (Job [WBC], 111) also concludes it means “wind,” noting that in Job a spirit or spirits would be called רְפָאִים (rÿfa’im), אֶלֹהִים (’elohim) or אוֹב (’ov).

⁷tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress.

⁸tn The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120).

⁹tc The LXX has the first person of the verb: “I arose and perceived it not, I looked and there was no form before my eyes; but I only heard a breath and a voice.”

¹⁰tn The imperfect verb is to be classified as potential imperfect. Eliphaz is unable to recognize the figure standing before him.

¹¹sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (dÿmamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.”

¹²tn The imperfect verbs in this verse express obvious truths known at all times (GKC 315 §107.f).

¹³tn The word for man here is first אֱנוֹשׁ (’enosh), stressing man in all his frailty, his mortality. This is paralleled with גֶּבֶר (gever), a word that would stress more of the strength or might of man. The verse is not making a great contrast between the two, but it is rhetorical question merely stating that no human being of any kind is righteous or pure before God the Creator. See H. Kosmala, “The Term geber in the OT and in the Scrolls,” VTSup 17 (1969): 159-69; and E. Jacob, Theology of the Old Testament, 156-57.

¹⁴tn The imperfect verb in this interrogative sentence could also be interpreted with a potential nuance: “Can a man be righteous?”

¹⁵tn The classification of מִן (min) as a comparative in this verse (NIV, “more righteous than God”; cf. also KJV, ASV, NCV) does not seem the most probable. The idea of someone being more righteous than God is too strong to be reasonable. Job will not do that – but he will imply that God is unjust. In addition, Eliphaz had this vision before hearing of Job’s trouble and so is not addressing the idea that Job is making himself more righteous than God. He is stating that no man is righteous before God. Verses 18-21 will show that no one can claim righteousness before God. In 9:2 and 25:4 the preposition “with” is used. See also Jer 51:5 where the preposition should be rendered “before” [the Holy One].

¹⁶sn In Job 15:14 and 25:4 the verb יִזְכֶּה (yizkeh, from זָכָה [zakhah, “be clean”]) is paralleled with יִצְדַּק (yitsdaq, from צָדֵק [tsadeq, “be righteous”).

¹⁷tn The double question here merely repeats the same question with different words (see GKC 475 §150.h). The second member could just as well have been connected with ו (vav).

¹⁸tn The particle הֵן (hen) introduces a conditional clause here, although the older translations used “behold.” The clause forms the foundation for the point made in the next verse, an argument by analogy – if this be true, then how much more/less the other.

¹⁹tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²⁰tn The verb יַאֲמִין (ya’amin), a Hiphil imperfect from אָמַן (’aman) followed by the preposition בּ (bet), means “trust in.”

²¹sn The servants here must be angels in view of the parallelism. The Targum to Job interpreted them to be the prophets. In the book we have already read about the “sons of God” who take their stand as servants before the Lord (1:6; 2:1). And Ps 104:4 identifies the angels as servants (using שָׁרַת, sharat).

²²tn The verb שִׂים (sim, “set”) with the preposition בּ (bet) has the sense of “impute” or “attribute something to someone.”

²³tn The word תָּהֳלָה (toholah) is a hapax legomenon, and so has created some confusion in the various translations. It seems to mean “error; folly.” The word is translated “perverseness” in the LXX; but Symmachus connects it with the word for “madness.” “Some commentators have repointed the word to תְּהִלָּה (tÿhillah, “praise”) making the line read: “he finds no [cause for] praise in his angels.” Others suggest תִּפְלָה (tiflah, “offensiveness, silliness”) a bigger change; this matches the idiom in Job 24:12. But if the etymology of the word is הָלַל (halal, “to be mad”) then that change is not necessary. The feminine noun “madness” still leaves the meaning of the line a little uncertain: “[if] he does not impute madness to his angels.” The point of the verse is that God finds flaws in his angels and does not put his trust in them.

²⁴sn Those who live in houses of clay are human beings, for the human body was made of clay (Job 10:9; 33:6; and Isa 64:7). In 2 Cor 4:7 the body is an “earthen vessel” – a clay pot. The verse continues the analogy: houses have foundations, and the house of clay is founded on dust, and will return to dust (Gen 3:19; Ps 103:14). The reasoning is that if God finds defects in angels, he will surely find them in humans who are inferior to the angels because they are but dust. In fact, they are easily crushed like the moth.

²⁵tn The imperfect verb is in the plural, suggesting “they crush.” But since there is no subject expressed, the verb may be given an impersonal subject, or more simply, treated as a passive (see GKC 460 §144.g).

²⁶tn The prepositional compound לִפְנֵי (lifne) normally has the sense of “before,” but it has been used already in 3:24 in the sense of “like.” That is the most natural meaning of this line. Otherwise, the interpretation must offer some explanation of a comparison between how quickly a moth and a human can be crushed. There are suggestions for different readings here; see for example G. R. Driver, “Linguistic and Textual Problems: Jeremiah,” JQR 28 (1937/38): 97-129 for a change to “bird’s nest”; and J. A. Rimbach, “‘Crushed before the Moth’ (Job 4:19),” JBL 100 (1981): 244-46, for a change of the verb to “they are pure before their Maker.” However, these are unnecessary emendations.

²⁷tn The form יֻכַּתּוּ (yukkatu) is the Hophal imperfect of the root כָּתַת (katat, “to be pounded, pulverized, reduced to ashes” [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 §67.y). This line appears to form a parallelism with “they are crushed like a moth,” the third unit of the last verse; but it has its own parallel idea in this verse. See D. J. A. Clines, “Verb Modality and the Interpretation of Job 4:20, 21,” VT 30 (1980): 354-57.

²⁸tn Or “from morning to evening.” The expression “from morning to evening” is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: “from day to night you make an end of me.”

²⁹sn The second colon expresses the consequence of this day-long reducing to ashes – they perish forever! (see 20:7 and 14:20).

³⁰tn This rendering is based on the interpretation that מִבְּלִי מֵשִׂים (mibbÿli mesim) uses the Hiphil participle of שִׂים (sim, “set”) with an understood object “heart” to gain the idiom of “taking to heart, considering, regarding it” – hence, “without anyone regarding it.” Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of מֹשִׁיעַ (moshia’, “one who saves”) in place of מֵשִׂים (mesim, “one who sets”). This would lead to “without one who saves they perish forever” (E. Dhorme, Job, 55).

³¹tn The word יֶתֶר (yeter, here with the suffix, יִתְרָם [yitram]) can mean “what remains” or “rope.” Of the variety of translations, the most frequently used idea seems to be “their rope,” meaning their tent cord. This would indicate that their life was compared to a tent – perfectly reasonable in a passage that has already used the image “houses of clay.” The difficulty is that the verb נָסַע (nasa’) means more properly “to tear up; to uproot.” and not “to cut off.” A similar idea is found in Isa 38:12, but there the image is explicitly that of cutting the life off from the loom. Some have posited that the original must have said their tent peg was pulled up” as in Isa 33:20 (A. B. Davidson, Job, 34; cf. NAB). But perhaps the idea of “what remains” would be easier to defend here. Besides, it is used in 22:20. The wealth of an individual is what has been acquired and usually is left over when he dies. Here it would mean that the superfluous wealth would be snatched away. The preposition בּ (bet) would carry the meaning “from” with this verb.

³²tc The text of the LXX does not seem to be connected to the Hebrew of v. 21a. It reads something like “for he blows on them and they are withered” (see Isa 40:24b). The Targum to Job has “Is it not by their lack of righteousness that they have been deprived of all support?”

³³sn They die. This clear verb interprets all the images in these verses – they die. When the house of clay collapses, or when their excess perishes – their life is over.

³⁴tn Heb “and without wisdom.” The word “attaining” is supplied in the translation as a clarification.