Job 16:9 | KD | STEP | If I speak, my pain is not soothed; And if I forbear, what alleviation do I experience? 7 Nevertheless now hath He exhausted me; Thou hast desolated all my household, 8 And Thou filledst me with wrinkles - for a witness was it, And my leanness rose up against me Complaining to my face. 9 His wrath tore me, and made war upon me; He hath gnashed upon me with His teeth, As mine enemy He sharpeneth His eyes against me. אם stands with the cohortative in the hypothetical antecedent clause , and in 6 b the cohortative stands alone as ; ; , which is more usual, and more in accordance with the meaning which the cohortative has in itself, Nägelsbach, §89, 3. The interrogative, What goes from me? is equivalent to, what (= nothing) of pain forsakes me. The subject of the assertion which follows ( ) is not the pain - Aben-Ezra thinks even that this is addressed in v. 7 b - still less Eliphaz, whom some think, particularly on account of the sharp expressions which follow, must be understood, but God, whose wrath Job regards as the cause of his suffering, and feels as the most intolerable part of it. A strained connection is obtained by taking אך either in an affirmative sense (Ew.: surely), as , or in a restrictive sense: only (= entirely) He has now exhausted me (Hirz., Hahn, also Schlottm.: only I feel myself oppressed, at least to express this), by which interpretation the עתּה, which stands between אך and the verb, is in the way. We render it therefore in the adversative signification: nevertheless ( verum tamen ) now he seeks neither by speaking to alleviate his pain, nor by silence to control himself; God has placed him in a condition in which all his strength is exhausted. He is absolutely incapable of offering any resistance to his pain, and care has also been taken that no solacing word shall come to him from any quarter: Thou hast made all my society desolate (Carey: all my clan); עדה of the household, as in Job 15:34. Jerome: in nihilum redacti sunt omnes artus mei (כל אברי, as explained by the Jewish expositors, e.g., Ralbag), as though the human organism could be called עדה. Hahn: Thou hast destroyed all my testimony, which must have been אדתי (from עוּד, whereas עדה, from ועד, has a changeable Ssere ). He means to say that he stands entirely alone, and neither sees nor hears anything consolatory, for he does not count his wife. He is therefore completely shut up to himself; God has shrivelled him up; and this suffering form to which God has reduced him, is become an evidence, i.e., for himself and for others, as the three friends, an accusation de facto , which puts him down as a sinner, although his self-consciousness testifies the opposite to him.

‏ Job 16:9

Job 16:6-9 6 If I speak, my pain is not soothed;

And if I forbear, what alleviation do I experience? 7 Nevertheless now hath He exhausted me;

Thou hast desolated all my household, 8 And Thou filledst me with wrinkles - for a witness was it,

And my leanness rose up against me

Complaining to my face. 9 His wrath tore me, and made war upon me;

He hath gnashed upon me with His teeth,

As mine enemy He sharpeneth His eyes against me. אם stands with the cohortative in the hypothetical antecedent clause Job 16:6, and in 6 b the cohortative stands alone as Job 11:17; Psa 73:16; Psa 139:8, which is more usual, and more in accordance with the meaning which the cohortative has in itself, Nägelsbach, §89, 3. The interrogative, What goes from me? is equivalent to, what (= nothing) of pain forsakes me. The subject of the assertion which follows (Job 16:7) is not the pain - Aben-Ezra thinks even that this is addressed in v. 7 b - still less Eliphaz, whom some think, particularly on account of the sharp expressions which follow, must be understood, but God, whose wrath Job regards as the cause of his suffering, and feels as the most intolerable part of it. A strained connection is obtained by taking אך either in an affirmative sense (Ew.: surely), as Job 18:21, or in a restrictive sense: only (= entirely) He has now exhausted me (Hirz., Hahn, also Schlottm.: only I feel myself oppressed, at least to express this), by which interpretation the עתּה, which stands between אך and the verb, is in the way. We render it therefore in the adversative signification: nevertheless (verum tamen) now he seeks neither by speaking to alleviate his pain, nor by silence to control himself; God has placed him in a condition in which all his strength is exhausted. He is absolutely incapable of offering any resistance to his pain, and care has also been taken that no solacing word shall come to him from any quarter: Thou hast made all my society desolate (Carey: all my clan); עדה of the household, as in Job 15:34. Jerome: in nihilum redacti sunt omnes artus mei (כל אברי, as explained by the Jewish expositors, e.g., Ralbag), as though the human organism could be called עדה. Hahn: Thou hast destroyed all my testimony, which must have been אדתי (from עוּד, whereas עדה, from ועד, has a changeable Ssere). He means to say that he stands entirely alone, and neither sees nor hears anything consolatory, for he does not count his wife. He is therefore completely shut up to himself; God has shrivelled him up; and this suffering form to which God has reduced him, is become an evidence, i.e., for himself and for others, as the three friends, an accusation de facto, which puts him down as a sinner, although his self-consciousness testifies the opposite to him.