Discovery BoxJob 27:1-15
Context27:1 And Job took up his discourse again: 1
27:2 “As surely as God lives, 2 who has denied me justice, 3
the Almighty, who has made my life bitter 4 –
27:3 for while 5 my spirit 6 is still in me,
and the breath from God is in my nostrils,
27:4 my 7 lips will not speak wickedness,
and my tongue will whisper 8 no deceit.
27:5 I will never 9 declare that you three 10 are in the right;
until I die, I will not set aside my integrity!
27:6 I will maintain my righteousness
and never let it go;
my conscience 11 will not reproach me
for as long as I live. 12
27:7 “May my enemy be like the wicked, 13
my adversary 14 like the unrighteous. 15
27:8 For what hope does the godless have when he is cut off, 16
when God takes away his life? 17
27:9 Does God listen to his cry
when distress overtakes him?
27:10 Will he find delight 18 in the Almighty?
Will he call out to God at all times?
27:11 I will teach you 19 about the power 20 of God;
What is on the Almighty’s mind 21 I will not conceal.
27:12 If you yourselves have all seen this,
Why in the world 22 do you continue this meaningless talk? 23
27:13 This is the portion of the wicked man
allotted by God, 24
the inheritance that evildoers receive
from the Almighty.
27:14 If his children increase – it is for the sword! 25
His offspring never have enough to eat. 26
27:15 Those who survive him are buried by the plague, 27
and their 28 widows do not mourn for them.
[27:1] 1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “MasŒal,” VTSup 3 [1955]: 162ff.).
[27:2] 2 tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”
[27:2] 3 tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).
[27:2] 4 tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”
[27:3] 5 tn The adverb עוֹד (’od) was originally a noun, and so here it could be rendered “all the existence of my spirit.” The word comes between the noun in construct and its actual genitive (see GKC 415 §128.e).
[27:3] 6 tn The word נְשָׁמָה (nÿshamah) is the “breath” that was breathed into Adam in Gen 2:7. Its usage includes the animating breath, the spiritual understanding, and the functioning conscience – so the whole spirit of the person. The other word in this verse, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context. Here, since it talks about the nostrils, it should be translated “breath.”
[27:4] 7 tn The verse begins with אִם (’im), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4.
[27:4] 8 tn The verb means “to utter; to mumble; to meditate.” The implication is that he will not communicate deceitful things, no matter how quiet or subtle.
[27:5] 9 tn The text uses חָלִילָה לִּי (khalilah li) meaning “far be it from me,” or more strongly, something akin to “sacrilege.”
[27:5] 10 tn In the Hebrew text “you” is plural – a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation.
[27:6] 12 tn The prepositional phrase “from my days” probably means “from the days of my birth,” or “all my life.”
[27:7] 13 sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.
[27:7] 14 tn The form is the Hitpolel participle from קוּם (qum): “those who are rising up against me,” or “my adversary.”
[27:7] 15 tc The LXX made a free paraphrase: “No, but let my enemies be as the overthrow of the ungodly, and they that rise up against me as the destruction of transgressors.”
[27:8] 16 tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]).
[27:8] 17 tn The verb יֵשֶׁל (yeshel) is found only here. It has been related spoils [or sheaves]”); שָׁאַל (sha’al, “to ask”); נָשָׂא (nasa’, “to lift up” [i.e., pray]); and a host of others.
[27:10] 18 tn See the note on 22:26 where the same verb is employed.
[27:11] 19 tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.
[27:11] 20 tn Heb “the hand of.”
[27:11] 21 tn Heb “[what is] with Shaddai.”
[27:12] 22 tn The interrogative uses the demonstrative pronoun in its emphatic position: “Why in the world…?” (IBHS 312-13 §17.4.3c).
[27:12] 23 tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.”
[27:13] 24 tn The expression “allotted by God” interprets the simple prepositional phrase in the text: “with/from God.”
[27:14] 25 tn R. Gordis (Job, 294) identifies this as a breviloquence. Compare Ps 92:8 where the last two words also constitute the apodosis.
[27:14] 26 tn Heb “will not be satisfied with bread/food.”
[27:15] 27 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. בְּ 2.a). In this sense it is like the English expression for the plague, “the Black Death.”
[27:15] 28 tc The LXX has “their widows” to match the plural, and most commentators harmonize in the same way.
