Job 24:19-25 | KD | STEP | For he is light upon the surface of the water; Their heritage is cursed upon the earth; He turneth no more in the way of the vineyard. 19 Drought, also heat, snatch away snow water - So doth Sheôl those who have sinned. 20 The womb forgetteth him, worms shall feast on him, He is no more remembered; So the desire of the wicked is broken as a tree - 21 He who hath plundered the barren that bare not, And did no good to the widow. The point of comparison in is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. : “My days shoot by as ships of reeds, as an eagle which dasheth upon its prey,” and Hos 10:7, “Samaria’s king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water,” which is quickly drawn into the whirlpool, or buried by the approaching wave. But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on ); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction = אל־דּרך; comp. with of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Sheôl. That which Job says figuratively in , and in without a figure: “in a moment they go down to Sheôl,” he expresses in under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog’s Real-Encyklopädie , xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw ( ) or nothing whatever ( ), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. is a model-example of extreme brevity of expression, Ges. §155, 4, b . Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr , fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Sheôl snatches away those who have sinned (= גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix = mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun = רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. §147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, : Syriac, metkat ennun remto ; Ar. imtasahum , from the synonymous Arab. maṣṣa = מצץ, מצה, מזה), he is no more thought of, and thus then is mischief ( abstr. pro concr. as ) broken like a tree (not: a staff, which עץ never, not even in Hos 4:12, directly, like the Arabic ‛asa , ‛asât , signifies). Since עולה is used personally, רעה וגו, , can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless ( ; ), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere , as cognate with רעע, רצץ, as conversely to change תּרעם, , into תּרעם; it signifies depascere , as in , here in the sense of depopulari . On the form ייטיב for יימיב, vid., Ges. §70, 2, rem.; and on the transition from the part . to the v. fin., vid., Ges. §134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in , that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother’s love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, : “his roots dry up beneath, and above his branch is lopped off” (or: withered). The severity of his oppression is not manifest till after his death. In the next strophe Job goes somewhat further. But after having, in , , said that the life of the ungodly passes away as if they were the favoured of God, he returns to their death, which the friends, contrary to experience, have so fearfully described, whilst it is only now and then distinguished from the death of other men by coming on late and painlessly.

‏ Job 24:19-25

Job 24:18-21 18 For he is light upon the surface of the water;

Their heritage is cursed upon the earth;

He turneth no more in the way of the vineyard. 19 Drought, also heat, snatch away snow water -

So doth Sheôl those who have sinned. 20 The womb forgetteth him, worms shall feast on him,

He is no more remembered;

So the desire of the wicked is broken as a tree - 21 He who hath plundered the barren that bare not,

And did no good to the widow.

The point of comparison in Job 24:18 is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. Job 9:26 : “My days shoot by as ships of reeds, as an eagle which dasheth upon its prey,” and Hos 10:7, “Samaria’s king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water,” which is quickly drawn into the whirlpool, or buried by the approaching wave. ^{▼▼The translation: like foam (spuma or bulla), is also very suitable here. Thus Targ., Symm., Jerome, and others; but the signification to foam cannot be etymologically proved, whereas קצף in the signification confringere is established by קצפה, breaking, Joe 1:7, and Arab. qṣf; so that consequently קצף, as synon. of אף, signifies properly the breaking forth, and is then allied to אברה.}

But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on Job 15:28); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction = אל־דּרך; comp. 1Sa 13:18 with 1Sa 13:17 of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Sheôl.

That which Job says figuratively in Job 24:18, and in Job 21:13 without a figure: “in a moment they go down to Sheôl,” he expresses in Job 24:19 under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog’s Real-Encyklopädie, xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw (Pro 25:25) or nothing whatever (Pro 11:22), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. Job 24:19 is a model-example of extreme brevity of expression, Ges. §155, 4, b. Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr , fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Sheôl snatches away those who have sinned (= גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix = mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun = רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. §147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, Job 21:33 : Syriac, metkat ennun remto ; Ar. imtasahum , from the synonymous Arab. maṣṣa= מצץ, מצה, מזה), he is no more thought of, and thus then is mischief (abstr. pro concr. as Job 5:16) broken like a tree (not: a staff, which עץ never, not even in Hos 4:12, directly, like the Arabic ‛asa , ‛asât , signifies). Since עולה is used personally, רעה וגו, Job 24:21, can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless (Gen 11:30; Isa 54:1), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere, as cognate with רעע, רצץ, as conversely to change תּרעם, Psa 2:9, into תּרעם; it signifies depascere, as in Job 20:26, here in the sense of depopulari. On the form ייטיב for יימיב, vid., Ges. §70, 2, rem.; and on the transition from the part. to the v. fin., vid., Ges. §134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in Job 21:32, that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother’s love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, Job 18:16 : “his roots dry up beneath, and above his branch is lopped off” (or: withered). The severity of his oppression is not manifest till after his death.

In the next strophe Job goes somewhat further. But after having, in Job 24:22, Job 24:23, said that the life of the ungodly passes away as if they were the favoured of God, he returns to their death, which the friends, contrary to experience, have so fearfully described, whilst it is only now and then distinguished from the death of other men by coming on late and painlessly. Job 24:22-25 22 And He preserveth the mighty by His strength;

Such an one riseth again, though he despaired of life. 23 He giveth him rest, and he is sustained,

And His eyes are over their ways. 24 They are exalted - a little while, - then they are no more,

And they are sunken away, snatched away like all others,

And as the top of the stalk they are cut off. - 25 And if it is not so, who will charge me with lying,

And make my assertion worthless?

Though it becomes manifest after their death how little the ungodly, who were only feared by men, were beloved, the form of their death itself is by no means such as to reveal the retributive justice of God. And does it become at all manifest during their life? The Waw, with which the strophe begins, is, according to our rendering, not adversative, but progressive. God is the subject. משׁך, to extend in length, used elsewhere of love, Psa 36:11; Psa 109:12, and anger, Psa 85:6, is here transferred to persons: to prolong, preserve long in life. אבּירים are the strong, who bid defiance not only to every danger (Psa 76:6), but also to all divine influences and noble impulses (Isa 46:12). These, whose trust in their own strength God might smite down by His almighty power, He preserves alive even in critical positions by that very power: he (the אבּיר) stands up (again), whilst he does not trust to life, i.e., whilst he believes that he must succumb to death (האמין as Psa 27:13, comp. Genesis, S. 368; חיּין, Aramaic form, like מלּין, Job 4:2; Job 12:11; the whole is a contracted circumstantial clause for והוא לא וגו). He (God) grants him לבטח, in security, viz., to live, or even directly: a secure peaceful existence, since לבטח is virtually an object, and the ל is that of condition (comp. לרב, Job 26:3). Thus Hahn, who, however, here is only to be followed in this one particular, takes it correctly: and that he can support himself, which would only be possible if an inf. with ל had preceded. Therefore: and he is supported or he can support himself, i.e., be comforted, though this absolute use of נשׁען cannot be supported; in this instance we miss על־טוּבו, or some such expression (Job 8:15). God sustains him and raises him up again: His eyes (עיניחוּ = עיניו) are (rest) on the ways of these men, they stand as it were beneath His special protection, or, as it is expressed in Job 10:3 : He causes light to shine from above upon the doings of the wicked. “They are risen up, and are conscious of the height (of prosperity) - a little while, and they are no more.” Thus Job 24:24 is to be explained. The accentuation רומו with Mahpach, מעט with Asla legarmeh (according to which it would have to be translated: they stand on high a short time), is erroneous. The verb רוּם signifies not merely to be high, but also to rise up, raise one’s self, e.g., Pro 11:11, and to show one’s self exalted, here extulerunt se in altum or exaltati sunt; according to the form of writing רומּוּ, רוּם is treated as an Ayin Waw verb med. O, and the Dagesh is a so-called Dag. affecuosum (Olsh. §83, b), while רמּוּ (like רבּוּ, Gen 49:23) appears to assume the form of a double Ayin verb med. O, consequently רמם (Ges. §67, rem. 1). מעט, followed by Waw of the conclusion, forms a clause of itself, as more frequently עוד מעט ו (yet a little while, then ... ), as, e.g., in an exactly similar connection in Psa 37:10; here, however, not expressive of the sudden judgment of the ungodly, but of their easy death without a struggle (εὐθανασία): a little, then he is not (again a transition from the plur. to the distributive or individualizing sing.). They are, viz., as Job 24:24 further describes, bowed down all at once (an idea which is expressed by the perf.), are snatched off like all other men. המּכוּ is an Aramaizing Hophal-form, approaching the Hoph. of strong verbs, for הוּמכּוּ (Ges. §67, rem. 8), from מכך, to bow one’s self (Psa 106:43), to be brought low (Ecc 10:18); comp. Arab. mkk, to cause to vanish, to annul. יקּפצוּן (for which it is unnecessary with Olsh. to read יקּבצוּן, after Eze 29:5) signifies, according to the primary signification of קפץ, comprehendere, constringere, contrahere (cogn. קבץ, קמץ, קמט, comp. supra, p. 481): they are hurried together, or snatched off, i.e., deprived of life, like the Arabic qbḍh allâh (קפצו אלהים) and passive qubiḍa, equivalent to, he has died. There is no reference in the phrase to the componere artus, Gen 49:33; it is rather the figure of housing (gathering into the barn) that underlies it; the word, however, only implies seizing and drawing in. Thus the figure which follows is also naturally (comp. קמץ, Arab. qabḍat , manipulus) connected with what precedes, and, like the head of an ear of corn, i.e., the corn-bearing head of the wheat-stalk, they are cut off (by which one must bear in mind that the ears are reaped higher up than with us, and the standing stalk is usually burnt to make dressing for the field; vid., Ges. Thes. s.v. קשׁ). ^{▼▼Another figure is also presented here. It is a common thing for the Arabs (Beduins) in harvest-time to come down upon the fields of standing corn - especially barley, because during summer and autumn this grain is indispensable to them as food for their horses - of a district, chiefly at night, and not unfrequently hundreds of camels are laden at one time. As they have no sickles, they cut off the upper part of the stalk with the ‛aqfe (a knife very similar to the Roman sica) and with sabres, whence this theft is called qard קרץ, sabring off; and that which is cut off, as well as the uneven stubble that is left standing, is called qarid. - Wetzst.)}.

On ימּלוּ (fut. Niph. = ימּלּוּ), vid., on Job 14:2; Job 18:16; the signification praedicuntur, as observed above, is more suitable here than marcescunt (in connection with which signification Job 5:26 ought to be compared, and the form regarded as fut. Kal). Assured of the truth, in conformity with experience, of that which has been said, he appeals finally to the friends: if it be not so (on אפו = אפוא in conditional clauses, vid., Job 9:24), who (by proving the opposite) is able to charge me with lying and bring to nought (לאל = לאין, Ew. §321, b, perhaps by אל being conceived of as originally infin. from אלל (comp. אליל), in the sense of non-existence, Arab. 'l - ‛adam) my assertion?

The bold accusations in the speech of Eliphaz, in which the uncharitableness of the friends attains its height, must penetrate most deeply into Job’s spirit. But Job does not answer like by like. Even in this speech in opposition to the friends, he maintains the passionless repose which has once been gained. Although the misjudgment of his character has attained its height in the speech of Eliphaz, his answer does not contain a single bitter personal word. In general, he does not address them, not as though he did not wish to show respect to them, but because he has nothing to say concerning their unjust and wrong conduct that he would not already have said, and because he has lost all hope of his reproof taking effect, all hope of sympathy with his entreaty that they would spare him, all hope of understanding and information on their part.

In the first part of the speech (Job 23) he occupies himself with the mystery of his own suffering lot, and in the second part (Job 24) with the reverse of this mystery, the evil-doers’ prosperity and immunity from punishment. How is he to vindicate himself against Eliphaz, since his lament over his sufferings as unmerited as accounted by the friends more and more as defiant obstinacy (מרי), and consequently tends to bring him still deeper into that suspicion which he is trying to remove? His testimony concerning himself is of no avail; for it appears to the friends more self-delusive, hypocritical, and sinful, the more decidedly he maintains it; consequently the judgment of God can alone decide between him and his accusers. But while the friends accuse him by word of mouth, God himself is pronouncing sentence against him by His acts, - his affliction is a de facto accusation of God against him. Therefore, before the judgment of God can become a vindication of his affliction against the friends, he must first of all himself have defended and proved his innocence in opposition to the Author of his affliction. Hence the accusation of the friends, which in the speech of Eliphaz is become more direct and cutting than heretofore, must urge on anew with all its power the desire in Job of being able to bring his cause before God.

At the outset he is confident of victory, for his consciousness does not deceive him; and God, although He is both one party in the cause and judge, is influenced by the irresistible force of the truth. Herein the want of harmony in Job’s conception of God, the elevation of which into a higher unity is the goal of the development of the drama, again shows itself. He is not able to think of the God who pursues him, the innocent one, at the present time with suffering, as the just God; on the other hand, the justice of the God who will permit him to approach His judgment throne, is to him indisputably sure: He will attend to him, and for ever acquit him. Now Job yields to the arbitrary power of God, but then he will rise by virtue of the justice and truth of God. His longing is, therefore, that the God who now afflicts him may condescend to hear him: this seems to him the only way of convincing God, and indirectly the friends, of his innocence, and himself of God’s justice. The basis of this longing is the desire of being free from the painful conception of God which he is obliged to give way to. For it is not the darkness of affliction that enshrouds him which causes Job the intensest suffering, but the darkness in which it has enshrouded God to him, - the angry countenance of God which is turned to him. But if this is sin, that he is engaged in a conflict concerning the justice of the Author of his affliction, it is still greater that he indulges evil thoughts respecting the Judge towards whose throne of judgment he presses forward. He thinks that God designedly avoids him, because He is well aware of his innocence; now, however, he will admit no other thought but that of suffering him to endure to the end the affliction decreed. Job’s suspicion against God is as dreadful as it is childish. This is a profoundly tragic stroke. It is not to be understood as the sarcasm of defiance; on the contrary, as one of the childish thoughts into which melancholy bordering on madness falls. From the bright height of faith to which Job soars in Job 19:25. he is here again drawn down into the most terrible depth of conflict, in which, like a blind man, he gropes after God, and because he cannot find Him thinks that He flees before him lest He should be overcome by him. The God of the present, Job accounts his enemy; and the God of the future, to whom his faith clings, who will and must vindicate him so soon as He only allows himself to be found and seen - this God is not to be found! He cannot get free either from his suffering or from his ignominy. The future for him is again veiled in a twofold darkness.

Thus Job does not so much answer Eliphaz as himself, concerning the cutting rebukes he has brought against him. He is not able to put them aside, for his consciousness does not help him; and God, whose judgment he desires to have, leaves him still in difficulty. But the mystery of his lot of affliction, which thereby becomes constantly more torturing, becomes still more mysterious from a consideration of the reverse side, which he is urged by Eliphaz more closely to consider, terrible as it may be to him. He, the innocent one, is being tortured to death by an angry God, while for the ungodly there come no times of punishment, no days of vengeance: greedy conquerors, merciless rulers, oppress the poor to the last drop of blood, who are obliged to yield to them, and must serve them without wrong being helped by the right; murderers, who shun the light, thieves, and adulterers, carry on their evil courses unpunished; and swiftly and easily, without punishment overtaking them, or being able to overtake them, Sheôl snatches them away, as heat does the melted snow; even God himself preserves the oppressors long in the midst of extreme danger, and after a long life, free from care and laden with honour, permits them to die a natural death, as a ripe ear of corn is cut off. Bold in the certainty of the truth of his assertion, Job meets the friends: if it is not so, who will convict me as a liar?! What answer will they give? They cannot long disown the mystery, for experience outstrips them. Will they therefore solve it? They might, had they but the key of the future state to do it with! But neither they nor Job were in possession of that, and we shall therefore see how the mystery, without a knowledge of the future state, struggled through towards solution; or even if this were impossible, how the doubts which it excites are changed to faith, and so are conquered.