2:4 But 1 Satan answered the Lord, “Skin for 2 skin! 3 Indeed, a man will give up 4 all that he has to save his life! 5
24:22 But God 6 drags off the mighty by his power;
when God 7 rises up against him, he has no faith in his life. 8
1 tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.
2 tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.
3 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.
4 tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).
5 tn Heb “Indeed, all that a man has he will give for his life.”
6 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.
7 tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.
8 tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.