Job 17:7

17:7 My eyes have grown dim ¹  with grief;

my whole frame ²  is but a shadow.

Job 17:10

Anticipation of Death

17:10 “But turn, all of you, ³  and come ⁴  now! ⁵ 

I will not find a wise man among you.

Job 34:19

34:19 who shows no partiality to princes,

and does not take note of ⁶  the rich more than the poor,

because all of them are the work of his hands?

Job 1:5

1:5 When ⁷  the days of their feasting were finished, ⁸  Job would send ⁹  for them and sanctify ¹⁰  them; he would get up early ¹¹  in the morning and offer burnt offerings according to ¹²  the number of them all. For Job thought, “Perhaps ¹³  my children ¹⁴  have sinned and cursed ¹⁵  God in their hearts.” This was Job’s customary practice. ¹⁶ 

[17:7]  ¹ tn See the usage of this verb in Gen 27:1 and Deut 34:7. Usually it is age that causes the failing eyesight, but here it is the grief.

[17:7]  ² tn The word יְצֻרִים (yÿtsurim), here with a suffix, occurs only here in the Bible. The word is related to יָצַר (yatsar, “to form, fashion”). And so Targum Job has “my forms,” and the Vulgate “my members.” The Syriac uses “thoughts” to reflect יֵצֶר (yetser). Some have followed this to interpret, “all my thoughts have dissolved into shadows.” But the parallel with “eye” would suggest “form.” The plural “my forms, all of them” would refer to the whole body.

[17:10]  ³ tn The form says “all of them.” Several editors would change it to “all of you,” but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 §135.r).

[17:10]  ⁴ tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.”

[17:10]  ⁵ tn Instead of the exact correspondence between coordinate verbs, other combinations occur – here we have a jussive and an imperative (see GKC 386 §120.e).

[34:19]  ⁵ tn The verb means “to give recognition; to take note of” and in this passage with לִפְנֵי (lifne, “before”) it means to show preferential treatment to the rich before the poor. The word for “rich” here is an unusual word, found parallel to “noble” (Isa 32:2). P. Joüon thinks it is a term of social distinction (Bib 18 [1937]: 207-8).

[1:5]  ⁷ tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.

[1:5]  ⁸ tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.

[1:5]  ⁹ tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).

[1:5]  ¹⁰ tn Or “purify.”

[1:5]  ¹¹ tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.

[1:5]  ¹² tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).

[1:5]  ¹³ tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).

[1:5]  ¹⁴ tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.

[1:5]  ¹⁵ tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.

[1:5]  ¹⁶ tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).