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Job 17 - New English Translation (NET)

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17 My spirit is broken,[a]
my days have faded out,[b]
the grave[c] awaits me.
2 Surely mockery[d] is with me;[e]
my eyes must dwell on their hostility.[f]
3 Set my pledge[g] beside you.
Who else will put up security for me?[h]
4 Because[i] you have closed their[j] minds to understanding,
therefore you will not exalt them.[k]
5 If a man denounces his friends for personal gain,[l]
the eyes of his children will fail.
6 He has made me[m] a byword[n] to people,
I am the one in whose face they spit.[o]
7 My eyes have grown dim[p] with grief;
my whole frame[q] is but a shadow.
8 Upright men are appalled[r] at this;
the innocent man is troubled[s] with the godless.
9 But the righteous man holds to his way,
and the one with clean hands grows stronger.[t]

Anticipation of Death

10 “But turn, all of you,[u] and come[v] now![w]
I will not find a wise man among you.
11 My days have passed, my plans[x] are shattered,
even[y] the desires[z] of my heart.
12 These men[aa] change[ab] night into day;
they say,[ac] ‘The light is near
in the face of darkness.’[ad]
13 If[ae] I hope for the grave to be my home,
if I spread out my bed in darkness,
14 if I cry out[af] to corruption,[ag] ‘You are my father,’
and to the worm, ‘My mother,’ or ‘My sister,’
15 where then[ah] is my hope?
And my hope,[ai] who sees it?
16 Will[aj] it[ak] go down to the barred gates[al] of death?
Will[am] we descend[an] together into the dust?”

Footnotes

  1. Job 17:1 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).
  2. Job 17:1 tn The verb זָעַךְ (zaʿaq, equivalent of Aramaic דָעַק [daʿaq]) means “to be extinguished.” It only occurs here in the Hebrew.
  3. Job 17:1 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.
  4. Job 17:2 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).
  5. Job 17:2 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”
  6. Job 17:2 tn The meaning of הַמְּרוֹתָם (hammerotam) 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.
  7. Job 17:3 tc The MT has two imperatives: “Set (down), pledge me, with you.” Most commentators think that the second imperative, עָרְבֵנִי (ʿareveni, “pledge security for), should be repointed as a noun, עֵרְבֹנִי (ʿerevoni, “my pledge of security”) and take it to say, “Set my pledge 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.” However, the verb שִׂים (sim, “set”) does not work with other verbs in this manner in any other contexts.sn Job shows his desperation in lacking anyone to act as a guarantor on his behalf by asking God to accept himself as his own guarantor, a somewhat self-contradictory notion.
  8. Job 17:3 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?”
  9. Job 17:4 tn This half-verse gives the reason for the next half-verse.
  10. Job 17:4 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.
  11. Job 17:4 tn The object “them” is supplied. This is the simplest reading of the line, taking the verb as 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.
  12. Job 17:5 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.
  13. Job 17:6 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.
  14. Job 17:6 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.
  15. Job 17:6 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.
  16. Job 17:7 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.
  17. Job 17:7 tn The word יְצֻרִים (yetsurim), 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.
  18. Job 17:8 tn This verb שָׁמַם (shamam, “appalled”) is the one found in Isa 52:14, translated there “astonished.”
  19. Job 17:8 tn The verb means “to rouse oneself to excitement.” It naturally means “to be agitated; to be stirred up.”
  20. Job 17:9 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.”
  21. Job 17:10 tn The form says “all of them.” Several editors would change it to “all of you,” but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 §135.r).
  22. Job 17:10 tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.”
  23. Job 17:10 tn Instead of the exact correspondence between coordinate verbs, other combinations occur—here we have a jussive and an imperative (see GKC 386 §120.e).
  24. Job 17:11 tn This term usually means “plans; devices” in a bad sense, although it can be used of God’s plans (see e.g., Zech 8:15).
  25. Job 17:11 tn Although not in the Hebrew text, “even” is supplied in the translation, because this line is in apposition to the preceding.
  26. Job 17:11 tn This word has been linked to the root יָרַשׁ (yarash, “to inherit”) yielding a meaning “the possessions of my heart.” But it is actually to be connected to אָרַשׁ (ʾarash, “to desire”) cognate to the Akkadian eresu, “desire.” The LXX has “limbs,” which may come from an Aramaic word for “ropes.” An emendation based on the LXX would be risky.
  27. Job 17:12 tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful.
  28. Job 17:12 tn The same verb שִׂים (sim, “set”) is used this way in Isa 5:20: “…who change darkness into light.”
  29. Job 17:12 tn The rest of the verse makes better sense if it is interpreted as what his friends say.
  30. Job 17:12 tn This expression is open to alternative translations: (1) It could mean that they say in the face of darkness, “Light is near.” (2) It could also mean “The light is near the darkness” or “The light is nearer than the darkness.”
  31. Job 17:13 tn The clause begins with אִם (ʾim) which here has more of the sense of “since.” E. Dhorme (Job, 253) takes a rather rare use of the word to get “Can I hope again” (see also GKC 475 §150.f for the caveat).
  32. Job 17:14 tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.
  33. Job 17:14 tn The word שַׁחַת (shakhat) may be the word “corruption” from a root שָׁחַת (shakhat, “to destroy”) or a word “pit” from שׁוּחַ (shuakh, “to sink down”). The same problem surfaces in Ps 16:10, where it is parallel to “Sheol.” E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning “corruption.” But many commentators here take it to mean “the grave” in harmony with “Sheol.” But in this verse “worms” would suggest “corruption” is better.
  34. Job 17:15 tn The adverb אֵפוֹ (ʾefo, “then”) plays an enclitic role here (see Job 4:7).
  35. Job 17:15 tn The repetition of “my hope” in the verse has thrown the versions off, and their translations have led commentators also to change the second one to something like “goodness,” on the assumption that a word cannot be repeated in the same verse. The word actually carries two different senses here. The first would be the basic meaning “hope,” but the second a metonymy of cause, namely, what hope produces, what will be seen.
  36. Job 17:16 sn It is natural to assume that this verse continues the interrogative clause of the preceding verse.
  37. Job 17:16 tn The plural form of the verb probably refers to the two words, or the two senses of the word in the preceding verse. Hope and what it produces will perish with Job.
  38. Job 17:16 tn The Hebrew word בַּדִּים (baddim) describes the “bars” or “bolts” of Sheol, referring (by synecdoche) to the “gates of Sheol.” The LXX has “with me to Sheol,” and many adopt that as “by my side.”
  39. Job 17:16 tn The conjunction אִם (ʾim) confirms the interrogative interpretation.
  40. Job 17:16 tn The translation follows the LXX and the Syriac versions with the change of vocalization in the MT. The MT has the noun “rest,” yielding, “will our rest be together in the dust?” The verb נָחַת (nakhat) in Aramaic means “to go down; to descend.” If that is the preferred reading—and it almost is universally accepted here—then it would be spelled נֵחַת (nekhat). In either case the point of the verse is clearly describing death and going to the grave.

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