Jó 13
Bob Utley · You Can Understand the Bible
Jó 13
CONTEXTUAL INSIGHTS Job 12:1-14:22 is one long response of Job. It is a literary unit and must be interpreted as a whole. In Job 13:1-19 Job addresses the three comforters but in Job 13:20-28 he addresses God. He has prepared his case and is ready to address God in court (cf. Job 13:18) but he still searches for an advocate at the heavenly court (cf. Job 13:19a) because he expects to lose.
Jó 13:1-2
13:1-2 This is referring to Job 12:3,9. The three comforters are speaking traditional knowledge. God is sovereign God works in certain ways with humans (i.e., the two ways)
Jó 13:3-12
13:3-12 Job addresses his three comforters but he would rather speak to God (i.e., in the heavenly court). 13:3 "I would speak to the Almighty" This refers to the heavenly council. Job wants to present ("to," cf. Job 8:5; 15:25) his situation before the heavenly court (cf. 1 Kgs. 22:19-22; Job 1-2). This is Shaddai (BDB 994) with a PREPOSITION, not El-Shaddai of the Pentateuch. SPECIAL TOPIC: SHADDAI ▣ "the Almighty" See SPECIAL TOPIC: THE ALMIGHTY (Shaddai). ▣ "argue" This VERB (BDB 406, KB 410, Hiphil INFINITIVE ABSOLUTE) is used in a judicial sense (cf. Job 13:15; 19:5). Wow, what a strong phrase, "I desire to argue with God" (cf. Job 13:15)! 13:4 "But you. . ." Notice the two ADVERSATIVES. but I. . ., Job 13:3a (cf. Job 5:8) but you. . ., Job 13:4a Job characterizes his comforters you smear lies (cf. Ps. 119:69) they are worthless physicians 13:5 "O that you would be completely silent" Job requests (BDB 678, KB 733, Qal IMPERFECT, used eleven times in Job) that his comforters be quiet (an INFINITIVE ABSOLUTE and an IMPERFECT VERB> of the same root, BDB 361, KB 357). Job wishes (i.e., JUSSIVE VERB) they and their wisdom would be silent. This verse may be a well known proverb (cf. Job 13:12; AB, p. 94). 13:6 Job wants them to hear his legal argument (i.e., uses two IMPERFECT). Notice Job 13:13 and 17. 13:7-9 In Job 13:7-9 all the lines begin with an INTERROGATIVE. Notice how the NASB translates these with five "will you. . ." questions. Job claims their speeches are not from God and that one day they will face Him (Job 13:9). This happens in Job 42:7! Job is vindicated they are also bad arbitrators because they use falsehood to bolster God's case against Job (i.e., to gain God's favor) I am amazed how many people rationalize their bad behavior by claiming to serve God! This is where Scripture (properly and contextually interpreted) plays such an important role. 13:8 Job accuses his friends of flattering God to gain His approval. The phrase, "lift the face" (cf. Job 32:21; 34:19) was an idiom for bribery or judicial favor. I like what the UBS Handbook (p. 252) says about Job 13:8b, "In other words Job is asking his friends if God has hired them to be his defense lawyer in court." 13:10a This line also has an INFINITIVE ABSOLUTE and an IMPERFECT VERB of the same root. It was a way to show intensity. 13:12 "Your defenses are defensesbof clay" The NOUN translated "defenses" (BDB 146, KB 170) basically means something raised (i.e., convex). It is used only here in the sense of defensive walls. In Job 15:26 the same root is used of useless shields in battle. It is possible (KB 146 II) to see the word as coming from an Arabic or Syrian root meaning "answer" or "reply." If so (NIDOTTE, vol. 3, p. 448), this fits the parallelism of Job 13:12 nicely. The three comforters' words are "useless" and "fragile."
Jó 13:13-19
13:13b "Then let come on me what may" The VERB (BDB 716, KB 778, Qal IMPERFECT used in a JUSSIVE sense) means "pass over." Job wants to present his case before God, no matter the consequences (cf. Job. 13:14, 15,19b). 13:15a NASB, NKJV, LXX, Peshitta "though" "see" TEV, REB, NEB "if" "let him" "He may well" Rotherham's, Young's translations "Lo" "Behold" The Hebrew starts out with הן (BDB 243), which is either a DEMONSTRATIVE ADVERB an INTERJECTION a HYPOTHETICAL PARTICLE BDB lists several translation options, "behold," "if," "whether." Unfortunately context is the only guide. Those scholars who see a negative context have "if" or "behold," while those who see a positive context have "though." I agree with the last option (i.e., "Lo") but I want it to be the first option! 13:15b There are two ways to translate this verse. I will hope/wait in Him" – NASB, NRSV footnote, NKJV, Peshitta I have no other hope" – NJB, TEV, NRSV, JPSOA The 2 nd is the MT and the 1 st is the Masoretic scholars' suggestion (Qere). They are exact opposites! Is this verse asserting Job's faith in God (i.e., Job 13:16,18) or that he has no hope in Him (i.e., Job. 13:14)? The context supports option #2 (the MT text). Job is not afraid to die (he longs for death); however, he wants to be vindicated. He wants to address God directly in the heavenly court. His innocence is more important than anything! John H. Walton, NIV Application Commentary, p. 178, translates this verse as "Even though he may slay me, I will not wait (in silence)." This fits the larger context well. The reason the discussion of this verse is so emotional is the fact that this verse is famous for expressing Israel's faith. The KJV is so powerful and encouraging (see Hard Sayings of the Bible, p. 258). 13:16 This verse asserts that the very fact that Job wants to appear before God and that God will allow this, proves he is innocent because no wicked person (lit. "godless," cf. BDB 338, used 8 times in Job) can appear before God (cf. Job 23:7). ▣ "salvation" See SPECIAL TOPIC: SALVATION (OT) 13:17 "Listen carefully" This is an INFINITIVE ABSOLUTE and an IMPERATIVE of the same root (BDB 1033, KB 1570), which would denote intensity. ▣ "declaration" This NOUN (BDB 296) occurs only here in the OT. It is an Aramaic form. The VERB does occur several times in Job (cf. Job 15:17; 32:6,10,17; 36:2). 13:18 Job again asserts his innocence (cf. Job 9:21; 10:7; 12:4). Remember this is not a claim to sinlessness but the assertion that he has done nothing (Job 13:23) to deserve the terrible things that God has caused to happen to him. ▣ "prepared my case" This VERB (BDB 789, KB 884, Qal PERFECT) basically means "to set something in order" (NIDOTTE, vol. 3, pp. 535, 536). Only in Job is it used of a well crafted legal argument. It may have a military connotation. Job was ready for the battle at the heavenly court (cf. Job 23:4; 32:14; 33:5; 37:19)! The NOUN "case" (BDB 1048) is normally translated "judgment," but here "legal case" fits best. ▣ "I will be vindicated" This is parallel in meaning to "this also will be my salvation" of Job 13:16a. Job is innocent (cf. Job 9:15,20,21; 12:4). 13:19a This may refer to the three friends, Job 13:8 God Himself prosecuting attorney (the place Satan plays in Job 1-2, of which Job does not know) possibly the word denotes presenting a legal case, and if so, may be another reference to an advocate at the heavenly court who helps present Job's case
Jó 13:20-28
13:20-28 In this strophe Job addresses God. He makes two requests related to how God treats him. If God grants these requests Job will face God openly. If not, who can but try to hide from the Majestic Judge? 13:20b "Then I will not hide from Your face" This VERB (BDB 711, KB 771, Niphal IMPERFECT) can be translated as a PASSIVE or a REFLEXIVE. The context demands not that Job is threatening God that he will hide from Him, but that he wants to meet God. The issue is God's hiding His face from Job! 13:20-21 "Only two things do not do to me" The VERB (BDB 793, KB 889) is a Qal JUSSIVE (prayer request). remove Your hand from me (Hiphil IMPERATIVE), cf. Job 9:34 do not let Your dread terrify me (Piel IMPERFECT used in a JUSSIVE sense), cf. Job 3:5; 9:34; 13:11,21; 15:24; 18:11 There are two valid ways to view these requests. They both deal with the personal faith relationship Job has with God. This was priority to him (even more than healing or restoration of property). This interpretation is confirmed by Job 13:22 (two IMPERATIVES dealing with the communication between Job and God). The "hiding of Your face," in Job 13:24a was ultimate terror! Job is asking God to act in a fair manner in the trial and not to overpower him (cf. Job 9:34, NET Bible, p. 792). 13:22 This is a court setting. This refers to judicial dialogue (cf. Job 9:16). Job is offering to speak first or let God speak first in the trial. God will respond to Job in Job 40:1-5. 13:23 Job asks God to make known (Hiphil IMPERATIVE) his sins (i.e., Job wants God to present His case against him). What has he done to deserve what has happened to him (cf. Job 7:20; 35:6)? In Job 13:26 he wonders about "the sins of youth" (cf. Ps. 25:7). In Jewish life a young person is not responsible to the law until Bar Mitzvah at age 13, after he has studied the Law of Moses and committed himself to it (cf. Ps. 71:17). Job is not Jewish but the same ANE traditions apply. Notice the three words for human rebellion used in Job 13:23. iniquities (BDB 730) sins (BDB 308, twice) rebellion (BDB 833) Hebrew has many terms for sin which shows the significance of the concept in Hebrew thought. For a good brief summary see Robert B. Girdlestone, Synonyms of the OT, pp. 76-86. It is interesting to note that these three words also occur together in Exod. 34:7; Lev. 16:21; Ps. 32:5; Isa. 59:12; Ezek. 21:24; Dan. 9:24. They form a summary of all human disobedience to God. 13:24-28 Job describes in figurative imagery what God has done to him. God hid His face God considered him an enemy God caused him to fear like a driving leaf he felt like dry chaff before a strong wind God wrote bitter things against him God put his feet in stocks God watched all his paths (i.e., life) God set a limit on his movements he felt like a ruined garment 13:24 "enemy" This Qal ACTIVE PARTICIPLE (BDB 33, KB 38, Job 33:10) with PREPOSITION is spelled אויב. The name "Job" (BDB 33) is spelled איוב. There may be a purposeful sound play. The meaning of Job's name is uncertain. 13:26 "write" The Bible mentions two books as imagery of God's memory. However, here it seems to refer to a legal bill of indictment. SPECIAL TOPIC: THE TWO BOOKS OF GOD 13:27 The imagery of Job 13:27 is uncertain, possibly a prisoner a slave But it refers to the limiting or monitoring of a person's movements (cf. Job 14:16; 31:4; 34:21; Ps. 139:2-3). 13:28 This sentence starts with a PRONOUN (BDB 214) that can mean "he" or "it" (#6, BDB 216). Therefore, it could refer to Job the bitter words written by God (i.e., a legal indictment) The NIDOTTE, vol. 3, p. 1194, #2, suggests a textual emendation of "rotten thing" (BDB 955) to "wineskin," from an Aramaic root found in Sir. 43:20 It is possible Job 13:28 was meant to introduce Job 14. If so, "he" refers to "man" (Adam) in Job 14:1.