Job 22:18-30 | KD | STEP | Wilt thou observe the way of the ancient world, Which evil men have trodden, 16 Who were withered up before their time, Their foundation was poured out as a stream, 17 Who said unto God: Depart from us! And what can the Almighty do to them? 18 And notwithstanding He had filled their houses with good- The counsel of the wicked be far from me! While in דרך עולם prospectively signifies a way of eternal duration (comp. , עם עולם, of the people who sleep the interminably long sleep of the grave), ארח עולם signifies here retrospectively the way of the ancient world, but not, as in ; , the way of thinking and acting of the pious forefathers which put their posterity to shame, but of a godless race of the ancient world which stands out as a terrible example to posterity. Eliphaz asks if Job will observe, i.e., keep (שׁמר as in ), this way trodden by people (מתי, comp. אנשׁי, ) of wickedness. Those worthless ones were withered up, i.e., forcibly seized and crushed, ולא־עת, when it was not yet time (ולא after the manner of a circumstantial clause: quum nondum, as ), i.e., when according to God’s creative order their time was not yet come. On קמּטוּ, vid., on ; lxx correctly, συνελήφθησαν ἄωροι, nevertheless συλλαμβάνειν is too feeble as a translation of קמט; for as Arab. qbṣ signifies to take with the tip of the finer, whereas Arab. qbḍ signifies to take with the whole bent hand, so קמט, in conformity to the dull, emphatic final consonant, signifies “to bind firmly together.” In יוּצק is not perf. Pual for יצּק (Ew. §83, b ), for this exchange, contrary to the law of vowels, of the sharp form with the lengthened form is without example; it must at least have been written יוּצּק (comp. Jdg 18:29). It is fut. Hoph., which, according to , might be יצּק; here, however, it is with a resolving, not assimilation, of the Jod, as in Lev 21:10. The fut. has the signification of the imperfect which it acquires in an historic connection. It is not to be translated: their place became a stream which has flowed away (Hirz.), for the היה which would be required by such an interpretation could not be omitted; also not: flumen effusum est in fundamentum eorum (Rosenm., Hahn, and others), which would be ליסודם, and would still be very liable to be misunderstood; also not: whose foundation was a poured-out stream (Umbr., Olsh.), for then there would be one attributive clause inserted in the other; but: their solid ground became fluid like a stream (Ew., Hlgst., Schlottm.), so that נהר, after the analogy of the verbs with two accusative, Ges. §139, 2, is a so-called second acc. of the obj. which by the passive becomes a nominative (comp. ), although it might also be an apposition of the following subj. placed first: a stream (as such, like such a one) their solid ground was brought into a river; the ground on which they and their habitations stood was placed under water and floated away: without doubt the flood is intended; reference to this perfectly accords with the patriarchal pre-and extra-Israelitish standpoint of the book of Job; and the generation of the time of the flood (דור המבול) is accounted in the holy scriptures of the Old and New Testament as a paragon of godlessness, the contemporaries of Noah are the απειθοῦντες, סוררים, κατ ̓ ἐξοχήν (comp. 1Pe 3:20 with ). Accordingly they are now here also further described ( ) as those who said to God, “Depart from us,” and what could the Almighty do to them (למו instead of לנוּ, which was to be expected, since, as in , there is a change from the oratio directa to obliqua )! Olshausen explains with Hahn: “with respect to what thou sayest: and what then does the Almighty do to them (for it)? He fills their houses with prosperity, while the counsel of the wicked is far from me (notwithstanding I am unfortunate).” But this explanation is as forced (since ומה without a אמרת or תאמר standing with it is taken as the word of Job) as it is contrary to the syntax (since the circumstantial clause with והוא is not recognised, and on the other hand ועצת וגו, instead of which it ought at least to have been וּממּנּי וגו, is regarded as such an one). No indeed, just this is an exceedingly powerful effect, that Eliphaz describes those godless ones who dismiss God with סור ממנו, to whom, according to Job’s assertion, Job 21:13., undimmed prosperity is portioned out, by referring to a memorable fact as that which has fallen under the strict judgment of God; and that with the very same words with which Job, , declines communion with such prosperous evil-doers: “the counsel of the wicked be far from me,” he will have nothing more to do, not with the wicked alone, but, with a side glance at Job, even with those who place themselves on a level with them by a denial of the just government of God in the world. פּעל ל, as the following circumstantial clause shows, is intended like , comp. ; : how can the Almighty then help or profit them? Thus they asked, while He had filled their houses with wealth - Eliphaz will have nothing to do with this contemptible misconstruction of the God who proves himself so kind to those who dwell below on the earth, but who, though He is rewarded with ingratitude, is so just. The truly godly are not terrified like , that retributive justice is not to be found in God’s government of the world; on the contrary, they rejoice over its actual manifestation in their own case, which makes them free, and therefore so joyous.

‏ Job 22:18-30

Job 22:15-18 15 Wilt thou observe the way of the ancient world,

Which evil men have trodden, 16 Who were withered up before their time,

Their foundation was poured out as a stream, 17 Who said unto God: Depart from us!

And what can the Almighty do to them? 18 And notwithstanding He had filled their houses with good-

The counsel of the wicked be far from me!

While in Psa 139:24 דרך עולם prospectively signifies a way of eternal duration (comp. Eze 26:20, עם עולם, of the people who sleep the interminably long sleep of the grave), ארח עולם signifies here retrospectively the way of the ancient world, but not, as in Jer 6:16; Jer 18:15, the way of thinking and acting of the pious forefathers which put their posterity to shame, but of a godless race of the ancient world which stands out as a terrible example to posterity. Eliphaz asks if Job will observe, i.e., keep (שׁמר as in Psa 18:22), this way trodden by people (מתי, comp. אנשׁי, Job 34:36) of wickedness. Those worthless ones were withered up, i.e., forcibly seized and crushed, ולא־עת, when it was not yet time (ולא after the manner of a circumstantial clause: quum nondum, as Psa 139:16), i.e., when according to God’s creative order their time was not yet come. On קמּטוּ, ^{▼▼This קמטו, according to the Masora, is the middle word of the book of Job (חצי הספר).} vid., on Job 16:8; lxx correctly, συνελήφθησαν ἄωροι, nevertheless συλλαμβάνειν is too feeble as a translation of קמט; for as Arab. qbṣ signifies to take with the tip of the finer, whereas Arab. qbḍ signifies to take with the whole bent hand, so קמט, in conformity to the dull, emphatic final consonant, signifies “to bind firmly together.” In Job 22:16 יוּצק is not perf. Pual for יצּק (Ew. §83, b), for this exchange, contrary to the law of vowels, of the sharp form with the lengthened form is without example; it must at least have been written יוּצּק (comp. Jdg 18:29). It is fut. Hoph., which, according to Job 11:15, might be יצּק; here, however, it is with a resolving, not assimilation, of the Jod, as in Lev 21:10. The fut. has the signification of the imperfect which it acquires in an historic connection. It is not to be translated: their place became a stream which has flowed away (Hirz.), for the היה which would be required by such an interpretation could not be omitted; also not: flumen effusum est in fundamentum eorum (Rosenm., Hahn, and others), which would be ליסודם, and would still be very liable to be misunderstood; also not: whose foundation was a poured-out stream (Umbr., Olsh.), for then there would be one attributive clause inserted in the other; but: their solid ground became fluid like a stream (Ew., Hlgst., Schlottm.), so that נהר, after the analogy of the verbs with two accusative, Ges. §139, 2, is a so-called second acc. of the obj. which by the passive becomes a nominative (comp. Job 28:2), although it might also be an apposition of the following subj. placed first: a stream (as such, like such a one) their solid ground was brought into a river; the ground on which they and their habitations stood was placed under water and floated away: without doubt the flood is intended; reference to this perfectly accords with the patriarchal pre-and extra-Israelitish standpoint of the book of Job; and the generation of the time of the flood (דור המבול) is accounted in the holy scriptures of the Old and New Testament as a paragon of godlessness, the contemporaries of Noah are the απειθοῦντες, סוררים, κατ ̓ ἐξοχήν (comp. 1Pe 3:20 with Psa 68:19).

Accordingly they are now here also further described (Job 22:17) as those who said to God, “Depart from us,” and what could the Almighty do to them (למו instead of לנוּ, which was to be expected, since, as in Job 19:28, there is a change from the oratio directa to obliqua)! Olshausen explains with Hahn: “with respect to what thou sayest: and what then does the Almighty do to them (for it)? He fills their houses with prosperity, while the counsel of the wicked is far from me (notwithstanding I am unfortunate).” But this explanation is as forced (since ומה without a אמרת or תאמר standing with it is taken as the word of Job) as it is contrary to the syntax (since the circumstantial clause with והוא is not recognised, and on the other hand ועצת וגו, instead of which it ought at least to have been וּממּנּי וגו, is regarded as such an one). No indeed, just this is an exceedingly powerful effect, that Eliphaz describes those godless ones who dismiss God with סור ממנו, to whom, according to Job’s assertion, Job 21:13., undimmed prosperity is portioned out, by referring to a memorable fact as that which has fallen under the strict judgment of God; and that with the very same words with which Job, Job 21:16, declines communion with such prosperous evil-doers: “the counsel of the wicked be far from me,” he will have nothing more to do, not with the wicked alone, but, with a side glance at Job, even with those who place themselves on a level with them by a denial of the just government of God in the world. פּעל ל, as the following circumstantial clause shows, is intended like Psa 68:29, comp. Job 31:20; Isa 26:12 : how can the Almighty then help or profit them? Thus they asked, while He had filled their houses with wealth - Eliphaz will have nothing to do with this contemptible misconstruction of the God who proves himself so kind to those who dwell below on the earth, but who, though He is rewarded with ingratitude, is so just. The truly godly are not terrified like Job 17:8, that retributive justice is not to be found in God’s government of the world; on the contrary, they rejoice over its actual manifestation in their own case, which makes them free, and therefore so joyous. 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. Job 22:21-25 21 Make friends now with Him, so hast thou peace;

Thereby good will come unto thee. 22 Receive now teaching from His mouth,

And place His utterances in thy heart. 23 If thou returnest to the Almighty, thou shalt be built up again;

If thou puttest away iniquity far from thy tents. 24 And lay by in the dust the gold ore,

And under the pebbles of the brooks the gold of Ophir. 25 So shall the Almighty be to thee gold ore in abundance,

And silver to thee of the brightest lustre.

The relationship of the verbs סכן, שׁכן, and Arab. sakana , has been already discussed on Job 22:2 : the Hiph. signifies to be on friendly terms with any one; to enter into, or to stand in, an intimate relationship to any one (Psa 139:3); then also (as the Greek φιλεῖν) to get accustomed to, to be used to (Num 22:30). The second imper. is consecutive, as e.g., Pro 3:4 : and have as the result of it peace (Arab. fa'âslam) = so shalt thou have peace, Ges. §130, 2. In Job 22:21 the first thing to be done is to clear up the form תּבואתך or (according to another reading which is likewise well attested) תּבואתך. Olshausen (in Hirz. and in his Gramm.) and Rödiger (in Thes. p. 11, suppl.) explain this form the same as the other forms which come under consideration in connection with it, viz., תּבואתה (veniat), Deu 33:16, and ותּבאתי, Keri ותּבאת (et venisses, addressed to Abigail), 1Sa 25:34, as errors in writing; whereas Ew., §191, c, sees in תּבואתך the erroneous form תּבואה = תּבוא with a superfluous feminine termination, in תּבואתה an extension of the double feminine by the unaccented ah of intention, and in תּבאתי a transfer of the inflexion of the perf. to the fut. Confining ourselves to the form which occurs here, we refer to what was said above: תבואתך is not a forma mixta from תּבואך and בּאתך, but the mistaken double feminine תּבואה with suff., the ah of which, although the tone is on the penult., is not He voluntativum, as Isa 5:19, but He femin. The exception of such double feminines is made as certain in Hebrew by the regular form נגלתה ( = נגלת with a second feminine termination), and by examples like Pro 1:20; Eze 23:20, and also Jos 6:17; 2Sa 1:26; Amo 4:3 (comp. even Olsh. in his Gramm. S. 449), as the double plural and its further formation by a feminine termination in Arabic. It is therefore unnecessary, with Olsh. and Röd., after the precedent of the ancient versions, to read תּבוּאתך (which is found in 19 Codd. in de Rossi): proventus tuus bonus erit. The suff. in בּהם, as Isa 64:4; Eze 23:18, comp. עליהם, Isa 38:16, is intended as neuter, as the fem. is used elsewhere (e.g., Isa 38:16, בּהן): by it, i.e., by such conduct, good (prosperity) shall come to thee, and indeed, as the בוא construed with the acc. implies, in a sudden change of thy previous lot, coming about without any further effort on thy part. In the certainty that it is God’s word which he presents to his friend (the very certainty which Eliphaz also expresses elsewhere, e.g., Job 15:11), he further admonishes him (Job 22:22) to receive instruction from God’s mouth (מפּיו as Pro 2:6), and to allow His (God’s) utterances a place in his heart, not to let them die away without effect, but to imprint them deeply on his mind. Job 22:26-30 26 For then thou shalt delight thyself in the Almighty,

And lift up they countenance to Eloah; 27 If thou prayest to Him, He will hear thee,

And thou shalt pay thy vows. 28 And thou devisest a plan, and it shall be established to thee,

And light shineth upon thy ways. 29 If they are cast down, thou sayest, “Arise!”

And him that hath low eyes He saveth. 30 He shall rescue him who is not guiltless,

And he is rescued by the purity of thy hands. כּי־אז might also be translated “then indeed” (vid., on Job 11:15), as an emphatic resumption of the promissory והיה (tum erit), Job 22:25; but what follows is really the confirmation of the promise that God will be to him a rich recompense for the earthly treasures that he resigns; therefore: for then thou shalt delight thyself in the Almighty (vid., the primary passage, Psa 37:4, and the dependent one, Isa 58:14; comp. infra, Job 27:10), i.e., He will become a source of highest, heartfelt joy to thee (על as interchanging with בּ by שׂמח). Then shall he be able to raise his countenance, which was previously depressed (נפלוּ, Gen 4:6.), in the consciousness of his estrangement from God by dearly cherished sin and unexpiated guilt, free and open, confident and joyous, to God. If he prays to Him (תּעתּיר may be thus regarded as the antecedent of a conditional clause, like יברח, Job 20:24), He will hear him; and what he has vowed in prayer he will now, after that which he supplicated is granted, thankfully perform; the Hiph. העתּיר (according to its etymon: to offer the incense of prayer) occurs only in Ex 8-10 beside this passage, whereas גּזר (to cut in pieces, cut off) occurs here for the first time in the signification, to decide, resolve, which is the usual meaning of the word in the later period of the language. On ותגזר (with Pathach, according to another reading with Kametz-chatuph), vid., Ges. §47, rem. 2. Moreover, the paratactic clauses of Job 22:28 are to be arranged as we have translated them; קוּם signifies to come to pass, as freq. (e.g., Isa 7:7, in connection with היה, to come into being). That which he designs (אמר) is successful, and is realized, and light shines upon his ways, so that he cannot stumble and does not miss his aim, - light like moonlight or morning light; for, as the author of the introductory Proverbs, to which we have already so often referred as being borrowed from the book of Job (comp. Job 21:24 with Pro 3:8), ingeniously says, ch. Job 4:18 : “The path of the righteous is as the morning light (כּאור נגהּ, comp. Dan 6:20), which shineth brighter and brighter into the height of day (i.e., noonday brightness).”