Job 13:26-27

13:26 For you write down ¹  bitter things against me

and cause me to inherit the sins of my youth. ² 

13:27 And you put my feet in the stocks ³ 

and you watch all my movements; ⁴ 

you put marks ⁵  on the soles of my feet.

Job 14:16

The Present Condition ⁶ 

14:16 “Surely now you count my steps; ⁷ 

then you would not mark ⁸  my sin. ⁹ 

Psalms 130:3

130:3 If you, O Lord, were to keep track of ¹⁰  sins,

O Lord, who could stand before you? ¹¹ 

Psalms 139:1

Psalm 139 ¹² 

For the music director, a psalm of David.

139:1 O Lord, you examine me ¹³  and know.

[13:26]  ¹ tn The meaning is that of writing down a formal charge against someone (cf. Job 31:15).

[13:26]  ² sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening.

[13:27]  ³ tn The word occurs here and in Job 33:11. It could be taken as “stocks,” in which the feet were held fast; or it could be “shackles,” which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing.

[13:27]  ⁴ tn The word means “ways; roads; paths,” but it is used here in the sense of the “way” in which one goes about his activities.

[13:27]  ⁵ tn The verb תִּתְחַקֶּה (titkhaqqeh) is a Hitpael from the root חָקָה (khaqah, parallel to חָקַק, khaqaq). The word means “to engrave” or “to carve out.” This Hitpael would mean “to imprint something on oneself” (E. Dhorme [Job, 192] says on one’s mind, and so derives the meaning “examine.”). The object of this is the expression “on the roots of my feet,” which would refer to where the feet hit the ground. Since the passage has more to do with God’s restricting Job’s movement, the translation “you set a boundary to the soles of my feet” would be better than Dhorme’s view. The image of inscribing or putting marks on the feet is not found elsewhere. It may be, as Pope suggests, a reference to marking the slaves to make tracking them easier. The LXX has “you have penetrated to my heels.”

[14:16]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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.

[130:3]  ¹⁰ tn Heb “observe.”

[130:3]  ¹¹ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

[139:1]  ¹² sn Psalm 139. The psalmist acknowledges that God, who created him, is aware of his every action and thought. He invites God to examine his motives, for he is confident they are pure.

[139:1]  ¹³ tn The statement is understood as generalizing – the psalmist describes what God typically does.