Discovery BoxJob 16:18--17:2
Context16:18 “O earth, do not cover my blood, 1
nor let there be a secret 2 place for my cry.
16:19 Even now my witness 3 is in heaven;
my advocate 4 is on high.
16:20 My intercessor is my friend 5
as my eyes pour out 6 tears to God;
16:21 and 7 he contends with God on behalf of man
as a man 8 pleads 9 for his friend.
16:22 For the years that lie ahead are few, 10
and then I will go on the way of no return. 11
my days have faded out, 13
the grave 14 awaits me.
17:2 Surely mockery 15 is with me; 16
my eyes must dwell on their hostility. 17
[16:18] 1 sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.
[16:18] 2 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21).
[16:19] 3 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.
[16:19] 4 tn The parallelism now uses the Aramaic word “my advocate” – the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic – “Sahadutha.”
[16:20] 5 tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (mÿlitsay re’ay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, rea’). E. Dhorme takes it as “clamor,” from רוּעַ (rua’) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (ro’i). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.
[16:20] 6 tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.
[16:21] 7 tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”
[16:21] 8 tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few
[16:21] 9 tn The verb is supplied from the parallel clause.
[16:22] 9 tn The expression is “years of number,” meaning that they can be counted, and so “the years are few.” The verb simply means “comes” or “lie ahead.”
[16:22] 10 tn The verbal expression “I will not return” serves here to modify the journey that he will take. It is “the road [of] I will not return.”
[17:1] 11 tn The verb חָבַל (khaval, “to act badly”) in the Piel means “to ruin.” The Pual translation with “my spirit” as the subject means “broken” in the sense of finished (not in the sense of humbled as in Ps 51).
[17:1] 12 tn The verb זָעַךְ (za’aq, equivalent of Aramaic דָעַק [da’aq]) means “to be extinguished.” It only occurs here in the Hebrew.
[17:1] 13 tn The plural “graves” could be simply an intensification, a plural of extension (see GKC 397 §124.c), or a reference to the graveyard. Coverdale had: “I am harde at deathes dore.” The Hebrew expression simply reads “graves for me.” It probably means that graves await him.
[17:2] 13 tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).
[17:2] 14 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”
[17:2] 15 tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.
