Job 21:29 | KD | STEP | Job 21:27-31 27 Behold I know your thoughts And the stratagems, with which ye overpower me! 28 When ye say: Where is the house of the tyrant, And where the pavilions of the wicked - : 29 Have ye not asked those who travel, Their memorable things ye could surely not disown: 30 That the wicked was spared in the day of calamity, In the day of the outburst of wrath they were led away. 31 Who liketh to declare to him his way to his face? And hath he done aught, who will recompense it to him? Their thoughts which he sees through, are their secret thoughts that he is such an evil-doer reaping the reward of his deeds. מזמּות (which occurs both of right measures, good wise designs, ; , and of artful devices, malicious intrigues, ; , comp. the definition of בּעל מזמּות, ) is the name he gives to the delicately developed reasoning with which they attack him; חמס (comp. Arab. taḥammasa , to act harshly, violently, and overbearingly) is construed with על in the sense of forcing, apart from the idea of overcoming. In , which is the antecedent to , beginning with כּי האמרוּ (as ), he refers to words of the friends like ; ; , Job 18:21. נדיב is prop. the noble man, whose heart impels (נדב, Arab. nadaba ) him to what is good, or who is ready and willing, and does spontaneously that which is good (Arab. naduba ), vid., Psychol. S. 165; then, however, since the notion takes the reverse way of generosus, the noble man (princely) by birth and station, with which the secondary notion of pride and abuse of power, therefore of a despot or tyrant, is easily as here (parall. רשׁעים, comp. עשׁיר, , with the same word in the parallel) combined (just so in , and similarly at least above, , - an anomaly of name and conduct, which will be for the future put aside, according to ). It is not admissible to understand the double question as antithetical, with Wolfson, after ; for the interrogative איּה is not appropriate to the house of the נדיב, in the proper sense of the word. , משׁכנות is not an externally but internally multiplying plur.; perhaps the poet by byt intends a palace in the city, and by אהל משׁכנות a tent among the wandering tribes, rendered prominent by its spaciousness and the splendour of the establishment. Job thinks the friends reason a priori since they inquire thus; the permanent fact of experience is quite different, as they can learn from ערי דרך, travellers, i.e., here: people who have travelled much, and therefore are well acquainted with the stories of human destinies. The Piel נכּר, proceeding from the radical meaning to gaze fixedly, is an enantio'seemon, since it signifies both to have regard to, , and to disown, ; here it is to be translated: their אתת ye cannot nevertheless deny, ignore (as Arab. nakira and ankara ). אתת are tokens, here: remarkable things, and indeed the remarkable histories related by them; Arab. âyatun (collective plur. âyun ), signs, is also similarly used in the signification of Arab. ‛ibrat , example, historical teaching. That the כּי, , as in , introduces the view of the friends, and is the antecedent clause to : quod ( si ) vos dicitis, in tempora cladis per iram divinam immissae servari et nescium futuri velut pecudem eo deduci improbum (Böttcher, de fin. §76), has in the double ל an apparent support, which is not to be denied, especially in regard to ; it is, however, on account of the omission of the indispensable תאמרו in this instance, an explanation which does violence to the words. The כּי, on the contrary, introduces that which the accounts of the travellers affirm. Further, the ל in ליום indicates here not the terminus ad quem, but as in לערב, in the evening, the terminus quo. And the verb חשׂך, cohibere , signifies here to hold back from danger, as , therefore to preserve uninjured. Ew. translates erroneously: “in the day when the floods of wrath come on.” How tame would this הוּבל, “to be led near,” be! This Hoph . signifies elsewhere to be brought and conducted, and occurs in , as in and elsewhere, of an honourable escort; here, in accordance with the connection: to be led away out of the danger (somewhat as Lot and his family by the escort of angels). At the time, when streams of wrath (עברה, the overflowing of vexation = outburst of wrath, like the Arab. ‛abrt , the overflowing of the eye = tears) go forth, they remain untouched: they escape them, as being under a special, higher protection. is commonly taken as a reflection on the exemption of the evil-doer: God’s mode of action is exalted above all human scrutiny, although it is not reconcilable with the idea of justice, ; Job 23:13. But the מי ישׁלּם־לו, who will recompense it to him, which, used of man in relation to God, has no suitable meaning, and must therefore mean: who, after God has left the evil-doer unpunished - for which, however, הוּא עשׂה would be an unsuitable expression - shall recompense him, the evil-doer? is opposed to it. Therefore, against Ew., Hirz., and Hlgst., it must with most expositors be supposed that is a reflection referable not to God, but to the evil-doer: so powerful is the wicked generally, that no one can oppose his pernicious doings and call him to account for them, much less that any one would venture to repay him according to his desert when he has brought anything to a completion (הוּא עשׂה, intentionally thus seriously expressed, as elsewhere of God, e.g., ). In the next strophe, that which is gathered from the accounts of travellers is continued, and is then followed by a declamatory summing up.

‏ Job 21:29

Job 21:27-31 27 Behold I know your thoughts

And the stratagems, with which ye overpower me! 28 When ye say: Where is the house of the tyrant,

And where the pavilions of the wicked - : 29 Have ye not asked those who travel,

Their memorable things ye could surely not disown: 30 That the wicked was spared in the day of calamity,

In the day of the outburst of wrath they were led away. 31 Who liketh to declare to him his way to his face?

And hath he done aught, who will recompense it to him?

Their thoughts which he sees through, are their secret thoughts that he is such an evil-doer reaping the reward of his deeds. מזמּות (which occurs both of right measures, good wise designs, Pro 5:2; Pro 8:12, and of artful devices, malicious intrigues, Pro 12:2; Pro 14:17, comp. the definition of בּעל מזמּות, Pro 24:8) is the name he gives to the delicately developed reasoning with which they attack him; חמס (comp. Arab. taḥammasa, to act harshly, violently, and overbearingly) is construed with על in the sense of forcing, apart from the idea of overcoming. In Job 21:28, which is the antecedent to Job 21:29, beginning with כּי האמרוּ (as Job 19:28), he refers to words of the friends like Job 8:22; Job 15:34; Job 18:15, Job 18:21. נדיב is prop. the noble man, whose heart impels (נדב, Arab. nadaba) him to what is good, or who is ready and willing, and does spontaneously that which is good (Arab. naduba), vid., Psychol. S. 165; then, however, since the notion takes the reverse way of generosus, the noble man (princely) by birth and station, with which the secondary notion of pride and abuse of power, therefore of a despot or tyrant, is easily as here (parall. רשׁעים, comp. עשׁיר, Isa 53:9, with the same word in the parallel) combined (just so in Isa 13:2, and similarly at least above, Job 12:21, - an anomaly of name and conduct, which will be for the future put aside, according to Isa 32:5). It is not admissible to understand the double question as antithetical, with Wolfson, after Pro 14:11; for the interrogative איּה is not appropriate to the house of the נדיב, in the proper sense of the word. Job 21:28, משׁכנות is not an externally but internally multiplying plur.; perhaps the poet by byt intends a palace in the city, and by אהל משׁכנות a tent among the wandering tribes, rendered prominent by its spaciousness and the splendour of the establishment. ^{▼▼Although the tents regularly consist of two divisions, one for the men and another for the women, the translation “magnificent pavilion” (Prachtgezelt), disputed by Hirz., is perfectly correct; for even in the present day a Beduin, as he approaches an encampment, knows the tent of the sheikh immediately: it is denoted by its size, often also by the lances planted at the door, and also, as is easily imagined, by the rich arrangement of cushions and carpets. Vid., Layard’s New Discoveries, pp. 261 and 171.}

Job thinks the friends reason a priori since they inquire thus; the permanent fact of experience is quite different, as they can learn from ערי דרך, travellers, i.e., here: people who have travelled much, and therefore are well acquainted with the stories of human destinies. The Piel נכּר, proceeding from the radical meaning to gaze fixedly, is an enantio'seemon, since it signifies both to have regard to, Job 34:19, and to disown, Deu 32:27; here it is to be translated: their אתת ye cannot nevertheless deny, ignore (as Arab. nakira and ankara). אתת are tokens, here: remarkable things, and indeed the remarkable histories related by them; Arab. âyatun (collective plur. âyun), signs, is also similarly used in the signification of Arab. ‛ibrat, example, historical teaching.

That the כּי, Job 21:30, as in Job 21:28, introduces the view of the friends, and is the antecedent clause to Job 21:31 : quod (si) vos dicitis, in tempora cladis per iram divinam immissae servari et nescium futuri velut pecudem eo deduci improbum (Böttcher, de fin. §76), has in the double ל an apparent support, which is not to be denied, especially in regard to Job 38:23; it is, however, on account of the omission of the indispensable תאמרו in this instance, an explanation which does violence to the words. The כּי, on the contrary, introduces that which the accounts of the travellers affirm. Further, the ל in ליום indicates here not the terminus ad quem, but as in לערב, in the evening, the terminus quo. And the verb חשׂך, cohibere, signifies here to hold back from danger, as Job 33:18, therefore to preserve uninjured. Ew. translates Job 21:30 erroneously: “in the day when the floods of wrath come on.” How tame would this הוּבל, “to be led near,” be! This Hoph. signifies elsewhere to be brought and conducted, and occurs in Job 21:32, as in Isa 55:12 and elsewhere, of an honourable escort; here, in accordance with the connection: to be led away out of the danger (somewhat as Lot and his family by the escort of angels). At the time, when streams of wrath (עברה, the overflowing of vexation = outburst of wrath, like the Arab. ‛abrt, the overflowing of the eye = tears) go forth, they remain untouched: they escape them, as being under a special, higher protection. ^{▼▼This interpretation, however, is unsatisfactory, because it does not do justice to the twofold ל, which seems, according to Job 38:23, to be intended to indicate the terminus ad quem; perhaps Job 21:29 and Job 21:30 are to be transposed. If Job 21:30 followed Job 21:28, it would retain its natural sense as belonging to the view of the friends: “For the wicked is reserved for the day of calamity, and to a day of wrath they are led” (יובלו as Isa 53:7; Jer 11:19). Then והוא לקברות יובל also adds a suitable echo of the contradiction in Job’s mouth. Böttch. rightly calls attention to the consonance of יובל with יובלו, and of עברות with קברות.}

Job 21:31 is commonly taken as a reflection on the exemption of the evil-doer: God’s mode of action is exalted above all human scrutiny, although it is not reconcilable with the idea of justice, Job 9:12; Job 23:13. But the מי ישׁלּם־לו, who will recompense it to him, which, used of man in relation to God, has no suitable meaning, and must therefore mean: who, after God has left the evil-doer unpunished - for which, however, הוּא עשׂה would be an unsuitable expression - shall recompense him, the evil-doer? is opposed to it. Therefore, against Ew., Hirz., and Hlgst., it must with most expositors be supposed that Job 21:31 is a reflection referable not to God, but to the evil-doer: so powerful is the wicked generally, that no one can oppose his pernicious doings and call him to account for them, much less that any one would venture to repay him according to his desert when he has brought anything to a completion (הוּא עשׂה, intentionally thus seriously expressed, as elsewhere of God, e.g., Isa 38:15). In the next strophe, that which is gathered from the accounts of travellers is continued, and is then followed by a declamatory summing up.