Job 17:1 | KD | STEP | My breath is corrupt, My days are extinct, The graves are ready for me. 2 Truly mockery surrounds me, And mine eye shall loiter over their disputings. Hirz., Hlgst., and others, wrongly consider the division of the chapter here to be incorrect. The thought in is really a concluding thought, like Job 10:20., Job 7:21. Then in another strain is taken up; and as is related, as a confirmation, to the request expressed in , so , are related to that expressed in Job 17:3. The connection with the conclusion of Job 16 is none the less close: the thoughts move on somewhat crosswise ( chiastisch ). We do not translate with Ewald: “My spirit is destroyed,” because חבּל (here and ) signifies not, to be destroyed, but, to be corrupted, disturbed, troubled; not the spirit (after Arab. chbl , usually of disturbance of spirit), but the breath is generally meant, which is become short ( ) and offensive ( ), announcing suffocation and decay as no longer far distant. In the ἅπ. γεγρ. נזעכוׁ is equivalent to נדעכו, found elsewhere. In קברים is used as if the dead were called, Arab. ssâchib el - kubûr , grave-companions. He is indeed one who is dying, from whom the grave is but a step distant, and still the friends promise him long life if he will only repent! This is the mockery which is with him, i.e., surrounds him, as he affirms, . A secondary verb, התל, is formed from the Hiph. התל (of which we had the non-syncopated form of the fut. in ), the Piel of which occurs in 1Ki 18:27 of Elijah’s derision of the priests of Baal, and from this is formed the pluralet . התלים (or, according to another reading, התלּים, with the same doubling of the ל as in מהתלּות, deceitful things, ; comp. the same thing in , אראלּם, their lions of God = heroes), which has the meaning foolery, - a meaning questioned by Hirz. without right, - in which the idea of deceit and mockery are united. Gecatilia and Ralbag take it as a part.: mockers; Stick., Wolfson, Hahn: deluded; but the analogy of שׁעשׁעים, תעלולים, and the like, speaks in favour of taking it as a substantive. אם־לא is affirmative (Ges. §155, 2, f ). Ewald renders it as expressive of desire: if only not (Hlgst.: dummodo ne ); but this signification (Ew. §329, b ) cannot be supported. On the other hand, it might be intended interrogatively (as ): annon illusiones mecum (Rosenm.); but this אם־לא, corresponding to the second member of a disjunctive question, has no right connection in the preceding. We therefore prefer the affirmative meaning, and explain it like ; , comp. Job 2:5. Truly what he continually hears, i.e., from the side of the friends, is only false and delusive utterances, which consequently sound to him like jesting and mockery. The suff. in refers to them. המּרות (with Dag. dirimens , which renders the sound of the word more pathetic, as ; , and in the Hiph. form כנּלתך, ), elsewhere generally ( only excepted) of rebellion against God, denotes here the contradictory, quarrelsome bearing of the friends, not the dispute in itself (comp. Arab. mry , III. to attack, VI. to contend with another), but coming forward controversially; only to this is תּלן עיני suitable. הלין must not be taken as = הלּין here; Ewald’s translation, “only let not mine eye come against their irritation,” forces upon this verb, which always signifies to murmur, γογγύζειν, a meaning foreign to it, and one that does not well suit it here. The voluntative form תּלן = תּלן (here not the pausal form, as Jdg 19:20, comp. ) quite accords with the sense: mine eye shall linger on their janglings; it shall not look on anything that is cheering, but be held fast by this cheerless spectacle, which increases his bodily suffering and his inward pain. From these comforters, who are become his adversaries, Job turns in supplication to God.

‏ Job 17:1

Job 17:1-2 1 My breath is corrupt,

My days are extinct,

The graves are ready for me. 2 Truly mockery surrounds me,

And mine eye shall loiter over their disputings.

Hirz., Hlgst., and others, wrongly consider the division of the chapter here to be incorrect. The thought in Job 16:22 is really a concluding thought, like Job 10:20., Job 7:21. Then in Job 17:1 another strain is taken up; and as Job 16:22 is related, as a confirmation, to the request expressed in Job 16:19-21, so Job 17:1, Job 17:2 are related to that expressed in Job 17:3. The connection with the conclusion of Job 16 is none the less close: the thoughts move on somewhat crosswise (chiastisch). We do not translate with Ewald: “My spirit is destroyed,” because חבּל (here and Isa 10:27) signifies not, to be destroyed, but, to be corrupted, disturbed, troubled; not the spirit (after Arab. chbl, usually of disturbance of spirit), but the breath is generally meant, which is become short (Job 7:15) and offensive (Job 19:17), announcing suffocation and decay as no longer far distant. In Job 17:1 the ἅπ. γεγρ. נזעכוׁ is equivalent to נדעכו, found elsewhere. In Job 17:1 קברים is used as if the dead were called, Arab. ssâchib el - kubûr, grave-companions. He is indeed one who is dying, from whom the grave is but a step distant, and still the friends promise him long life if he will only repent! This is the mockery which is with him, i.e., surrounds him, as he affirms, Job 17:1. A secondary verb, התל, is formed from the Hiph. התל (of which we had the non-syncopated form of the fut. in Job 13:9), the Piel of which occurs in 1Ki 18:27 of Elijah’s derision of the priests of Baal, and from this is formed the pluralet. התלים (or, according to another reading, התלּים, with the same doubling of the ל as in מהתלּות, deceitful things, Isa 30:10; comp. the same thing in Job 33:7, אראלּם, their lions of God = heroes), which has the meaning foolery, - a meaning questioned by Hirz. without right, - in which the idea of deceit and mockery are united. Gecatilia and Ralbag take it as a part.: mockers; Stick., Wolfson, Hahn: deluded; but the analogy of שׁעשׁעים, תעלולים, and the like, speaks in favour of taking it as a substantive. אם־לא is affirmative (Ges. §155, 2, f). Ewald renders it as expressive of desire: if only not (Hlgst.: dummodo ne); but this signification (Ew. §329, b) cannot be supported. On the other hand, it might be intended interrogatively (as Job 30:25): annon illusiones mecum (Rosenm.); but this אם־לא, corresponding to the second member of a disjunctive question, has no right connection in the preceding. We therefore prefer the affirmative meaning, and explain it like Job 22:20; Job 31:36, comp. Job 2:5. Truly what he continually hears, i.e., from the side of the friends, is only false and delusive utterances, which consequently sound to him like jesting and mockery. The suff. in Job 17:2 refers to them. המּרות (with Dag. dirimens, which renders the sound of the word more pathetic, as Job 9:18; Joe 1:17, and in the Hiph. form כנּלתך, Isa 33:1), elsewhere generally (Jos 1:18 only excepted) of rebellion against God, denotes here the contradictory, quarrelsome bearing of the friends, not the dispute in itself (comp. Arab. mry , III. to attack, VI. to contend with another), but coming forward controversially; only to this is תּלן עיני suitable. הלין must not be taken as = הלּין here; Ewald’s translation, “only let not mine eye come against their irritation,” forces upon this verb, which always signifies to murmur, γογγύζειν, a meaning foreign to it, and one that does not well suit it here. The voluntative form תּלן = תּלן (here not the pausal form, as Jdg 19:20, comp. 2Sa 17:16) quite accords with the sense: mine eye shall linger on their janglings; it shall not look on anything that is cheering, but be held fast by this cheerless spectacle, which increases his bodily suffering and his inward pain. From these comforters, who are become his adversaries, Job turns in supplication to God.