16:18 “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
17:1 My spirit is broken, 12
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
17:3 Make then my pledge 18 with you.
Who else will put up security for me? 19
17:4 Because 20 you have closed their 21 minds to understanding,
therefore you will not exalt them. 22
17:5 If a man denounces his friends for personal gain, 23
the eyes of his children will fail.
17:6 He has made me 24 a byword 25 to people,
I am the one in whose face they spit. 26
17:7 My eyes have grown dim 27 with grief;
my whole frame 28 is but a shadow.
17:8 Upright men are appalled 29 at this;
the innocent man is troubled 30 with the godless.
17:9 But the righteous man holds to his way,
and the one with clean hands grows stronger. 31
1 sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.
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).
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.
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.”
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.
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.
7 tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”
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
9 tn The verb is supplied from the parallel clause.
10 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.”
11 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.”
12 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).
13 tn The verb זָעַךְ (za’aq, equivalent of Aramaic דָעַק [da’aq]) means “to be extinguished.” It only occurs here in the Hebrew.
14 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.
15 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).
16 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”
17 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.
18 tn The MT has two imperatives: “Lay down, pledge me, with me.” Most commentators think that the second imperative should be a noun, and take it to say, “Lay my pledge with/beside you.” A. B. Davidson (Job, 126) suggests that the first verb means “give a pledge,” and so the two similar verbs would be emphatic: “Give a pledge, be my surety.” Other than such a change (which would involve changing the vowels) one would have to interpret similarly by seeing the imperatives as a kind of hendiadys, with the main emphasis being on the second imperative, “make a pledge.”
19 sn The idiom is “to strike the hand.” Here the wording is a little different, “Who is he that will strike himself into my hand?”
20 tn This half-verse gives the reason for the next half-verse.
21 sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.
22 tn The object “them” is supplied. This is the simplest reading of the line, taking the verb is an active Polel. Some suggest that the subject is “their hand” and the verb is to be translated “is not raised.” This would carry through the thought of the last verse, but it is not necessary to the point.
23 tn Heb “for a portion.” This verse is rather obscure. The words are not that difficult, but the sense of them in this context is. Some take the idea to mean “he denounces his friends for a portion,” and others have a totally different idea of “he invites his friends to share with him.” The former fits the context better, indicating that Job’s friends speak out against him for some personal gain. The second half of the verse then promises that his children will suffer loss for this attempt at gain. The line is surely proverbial. A number of other interpretations can be found in the commentaries.
24 tn The verb is the third person, and so God is likely the subject. The LXX has “you have made me.” So most commentators clarify the verb in some such way. However, without an expressed subject it can also be taken as a passive.
25 tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people.
26 tn The word תֹפֶת (tofet) is a hapax legomenon. The expression is “and a spitting in/to the face I have become,” i.e., “I have become one in whose face people spit.” Various suggestions have been made, including a link to Tophet, but they are weak. The verse as it exists in the MT is fine, and fits the context well.
27 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.
28 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.
29 tn This verb שָׁמַם (shamam, “appalled”) is the one found in Isa 52:14, translated there “astonished.”
30 tn The verb means “to rouse oneself to excitement.” It naturally means “to be agitated; to be stirred up.”
31 tn The last two words are the imperfect verb יֹסִיף (yosif) which means “he adds,” and the abstract noun “energy, strength.” This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. “he increases strength.”