Job 22:20 | KD | STEP | The righteous see it and rejoice, And the innocent mock at them: 20 “Verily our opponent is destroyed, And the fire hath devoured their abundance.” This thought corresponds to that expressed as a wish, hope, or anticipation at the close of many of the Psalms, that the retributive justice of God, though we may have to wait a long time for it, becomes at length the more gloriously manifest to the joy of those hitherto innocently persecuted, Psa 58:11. The obj. of יראוּ, as in , is this its manifestation. למו is not an ethical dative, as in , but as in refers to the ungodly whose mocking pride comes to such an ignominious end. What follow in are the words of the godly; the introductory לאמר is wanting, as e.g., Psa 2:3. אם־לא can signify neither si non, as ; ; , nor annon, as in a disjunctive question, ; ; it is affirmative, as ; ; - an Amen to God’s peremptory judgment. On נכחד (he is drawn away, put aside, become annulled), vid., supra, p. 398. קימנוּ (for which Aben-Ezra is also acquainted with the reading קימנוּ with קמץ קטן, i.e., צירי) has a pausal â springing from ê , as , מתקוממה for מתקוממה; Rth 3:2, לרמותנו; , ראני (together with the reading ראני, comp. , לרמותני). The form קים is remarkable; it may be more readily taken as part. pass. (like שׂים, positus ) than as nom. infin. (the act of raising for those who raise themselves); perhaps the original text had קמינו (קמינוּ). יתרם is no more to be translated their remnant (Hirz.) here than in , at least not in the sense of ; that which exceeds the necessity is intended, their surplus, their riches. It is said of Job in b. Megilla, 28 a : איוב ותרן בממוניה הוה, he was extravagant ( prodigus ) with his property. The fire devouring the wealth of the godless is an allusion to the misfortune which has befallen him. After this terrible picture, Eliphaz turns to the exhortation of him who may be now perhaps become ripe for repentance.

‏ Job 22:20

Job 22:19-20 19 The righteous see it and rejoice,

And the innocent mock at them: 20 “Verily our opponent is destroyed,

And the fire hath devoured their abundance.”

This thought corresponds to that expressed as a wish, hope, or anticipation at the close of many of the Psalms, that the retributive justice of God, though we may have to wait a long time for it, becomes at length the more gloriously manifest to the joy of those hitherto innocently persecuted, Psa 58:11. The obj. of יראוּ, as in Psa 107:42, is this its manifestation. למו is not an ethical dative, as in Psa 80:7, but as in Psa 2:4 refers to the ungodly whose mocking pride comes to such an ignominious end. What follow in Job 22:20 are the words of the godly; the introductory לאמר is wanting, as e.g., Psa 2:3. אם־לא can signify neither si non, as Job 9:24; Job 24:25; Job 31:31, nor annon, as in a disjunctive question, Job 17:2; Job 30:25; it is affirmative, as Job 1:11; Job 2:5; Job 31:36 - an Amen to God’s peremptory judgment. On נכחד (he is drawn away, put aside, become annulled), vid., supra, p. 398. קימנוּ (for which Aben-Ezra is also acquainted with the reading קימנוּ with קמץ קטן, i.e., צירי) has a pausal â springing from ê, as Job 20:27, מתקוממה for מתקוממה; Rth 3:2, לרמותנו; Isa 47:10, ראני (together with the reading ראני, comp. 1Ch 12:17, לרמותני). The form קים is remarkable; it may be more readily taken as part. pass. (like שׂים, positus) than as nom. infin. (the act of raising for those who raise themselves); perhaps the original text had קמינו (קמינוּ). יתרם is no more to be translated their remnant (Hirz.) here than in Psa 17:14, at least not in the sense of Exo 23:11; that which exceeds the necessity is intended, their surplus, their riches. It is said of Job in b. Megilla, 28 a: איוב ותרן בממוניה הוה, he was extravagant (prodigus) with his property. The fire devouring the wealth of the godless is an allusion to the misfortune which has befallen him.

After this terrible picture, Eliphaz turns to the exhortation of him who may be now perhaps become ripe for repentance.