"If I have rejoiced at my enemy’s misfortune or gloated over the trouble that came to him—
"Have I rejoiced at the extinction of my enemy, Or exulted when evil befell him?
"Have I ever rejoiced when my enemies came to ruin or become excited when harm came their way?
"Did I ever crow over my enemy's ruin? Or gloat over my rival's bad luck?
If I was glad at the trouble of my hater, and gave cries of joy when evil overtook him;
"If I have rejoiced at the ruin of those who hated me, or exulted when evil overtook them—
"If I have rejoiced at the destruction of him who hated me, Or lifted myself up when evil found him
|NET © [draft] ITL|
|NET © Notes||
1 tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.
2 sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 , etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”
3 tn The Hitpael of עוּר (’ur) has the idea of “exult.”
4 tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.