Job 19:13-19

Job’s Forsaken State

19:13 “He has put my relatives ¹  far from me;

my acquaintances only ²  turn away from me.

19:14 My kinsmen have failed me;

my friends ³  have forgotten me. ⁴ 

19:15 My guests ⁵  and my servant girls

consider ⁶  me a stranger;

I am a foreigner ⁷  in their eyes.

19:16 I summon ⁸  my servant, but he does not respond,

even though I implore ⁹  him with my own mouth.

19:17 My breath is repulsive ¹⁰  to my wife;

I am loathsome ¹¹  to my brothers. ¹² 

19:18 Even youngsters have scorned me;

when I get up, ¹³  they scoff at me. ¹⁴ 

19:19 All my closest friends ¹⁵  detest me;

and those whom ¹⁶  I love have turned against me. ¹⁷ 

Job 29:8-10

29:8 the young men would see me and step aside, ¹⁸ 

and the old men would get up and remain standing;

29:9 the chief men refrained from talking

and covered their mouths with their hands;

29:10 the voices of the nobles fell silent, ¹⁹ 

and their tongues stuck to the roof of their mouths.

Job 29:2

29:2 “O that I could be ²⁰  as ²¹  I was

in the months now gone, ²² 

in the days ²³  when God watched ²⁴  over me,

Job 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ²⁵ 

Isaiah 3:5

3:5 The people will treat each other harshly;

men will oppose each other;

neighbors will fight. ²⁶ 

Youths will proudly defy the elderly

and riffraff will challenge those who were once respected. ²⁷ 

[19:13]  ¹ tn Heb “brothers.”

[19:13]  ² tn The LXX apparently took אַךְ־זָרוּ (’akh, “even, only,” and zaru, “they turn away”) together as if it was the verb אַכְזָרוּ (’akhzaru, “they have become cruel,” as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from זוּר (zur, “to turn away”). See L. A. Snijders, “The Meaning of zar in the Old Testament,” OTS 10 (1964): 1-154 (especially p. 9).

[19:14]  ³ tn The Pual participle is used for those “known” to him, or with whom he is “familiar,” whereas קָרוֹב (qarov, “near”) is used for a relative.

[19:14]  ⁴ tn Many commentators add the first part of v. 15 to this verse, because it is too loaded and this is too short. That gives the reading “My kinsmen and my familiar friends have disappeared, they have forgotten me (15) the guests I entertained.” There is not much support for this, nor is there much reason for it.

[19:15]  ⁵ tn The Hebrew גָּרֵי בֵיתִי (gare beti, “the guests of my house”) refers to those who sojourned in my house – not residents, but guests.

[19:15]  ⁶ tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.

[19:15]  ⁷ tn This word נָכְרִי (nokhri) is the person from another race, from a strange land, the foreigner. The previous word, גֵּר (ger), is a more general word for someone who is staying in the land but is not a citizen, a sojourner.

[19:16]  ⁸ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ⁹ tn Heb “plead for grace” or “plead for mercy” (ESV).

[19:17]  ¹⁰ tn The Hebrew appears to have “my breath is strange to my wife.” This would be the meaning if the verb was from זוּר (zur, “to turn aside; to be a stranger”). But it should be connected to זִיר (zir), cognate to Assyrian zaru, “to feel repugnance toward.” Here it is used in the intransitive sense, “to be repulsive.” L. A. Snijders, following Driver, doubts the existence of this second root, and retains “strange” (“The Meaning of zar in the Old Testament,” OTS 10 [1964]: 1-154).

[19:17]  ¹¹ tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.

[19:17]  ¹² tn The text has “the sons of my belly [= body].” This would normally mean “my sons.” But they are all dead. And there is no suggestion that Job had other sons. The word “my belly” will have to be understood as “my womb,” i.e., the womb I came from. Instead of “brothers,” the sense could be “siblings” (both brothers and sisters; G. R. Driver and G. B. Gray, Job [ICC], 2:168).

[19:18]  ¹³ sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him.

[19:18]  ¹⁴ tn The verb דִּבֵּר (dibber) followed by the preposition בּ (bet) indicates speaking against someone, namely, scoffing or railing against someone (see Ps 50:20; 78:19). Some commentators find another root with the meaning “to turn one’s back on; to turn aside from.” The argument is rendered weak philologically because it requires a definition “from” for the preposition bet. See among others I. Eitan, “Studies in Hebrew Roots,” JQR 14 (1923-24): 31-52 [especially 38-41].

[19:19]  ¹⁵ tn Heb “men of my confidence,” or “men of my council,” i.e., intimate friends, confidants.

[19:19]  ¹⁶ tn The pronoun זֶה (zeh) functions here in the place of a nominative (see GKC 447 §138.h).

[19:19]  ¹⁷ tn T. Penar translates this “turn away from me” (“Job 19,19 in the Light of Ben Sira 6,11,” Bib 48 [1967]: 293-95).

[29:8]  ¹⁸ tn The verb means “to hide; to withdraw.” The young men out of respect would withdraw or yield the place of leadership to Job (thus the translation “step aside”). The old men would rise and remain standing until Job took his seat – a sign of respect.

[29:10]  ¹⁹ tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habi’a, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say.

[29:2]  ²⁰ tn The optative is here expressed with מִי־יִתְּנֵנִי (mi-yittÿneni, “who will give me”), meaning, “O that I [could be]…” (see GKC 477 §151.b).

[29:2]  ²¹ tn The preposition כּ (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 §118.u).

[29:2]  ²² tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present.

[29:2]  ²³ tn The construct state (“days of”) governs the independent sentence that follows (see GKC 422 §130.d): “as the days of […] God used to watch over me.”

[29:2]  ²⁴ tn The imperfect verb here has a customary nuance – “when God would watch over me” (back then), or “when God used to watch over me.”

[2:1]  ²⁵ tc This last purpose clause has been omitted in some Greek versions.

[3:5]  ²⁶ tn Heb “man against man, and a man against his neighbor.”

[3:5]  ²⁷ tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.