Job 9:16 | KD | STEP | Job 9:16-20 16 If when I called He really answered, I could not believe that He would hearken to me; 17 He would rather crush me in a tempest, And only multiply my wounds without cause; 18 He would not suffer me to take my breath, But would fill me with bitter things. 19 If it is a question of the strength of the strong - : “Behold here!” And if of right - : “Who will challenge me?” 20 Where I in the right, my mouth must condemn me; Were I innocent, He would declare me guilty. The answer of God when called upon, i.e., summoned, is represented in as an actual result ( praet . followed by fut. consec. ), therefore cannot be intended to express: I could not believe that He answers me, but: I could not believe that He, the answerer, would hearken to me; His infinite exaltation would not permit such condescension. The אשׁר which follows, , signifies either quippe qui or quoniam ; both shades of meaning are after all blended, as in Job 9:15. The question arises here whether שׁוף signifies conterere , or as cognate form with שׁאף, inhiare , - a question also of importance in the exposition of the Protevangelium . There are in all only three passages in which it occurs: here, , and Psa 139:11. In the meaning conterere is unsuitable, but even the signification inhiare can only be adopted for want of a better: perhaps it may be explained by comparison with צעף, in the sense of obvelare , or as a denominative from נשׁף (the verb of which, נשׁף, is kindred to נשׁב, נשׁם, flare ) in the signification obtenebrare . In , if regarded superficially, the meaning inhiare and conterere are alike suitable, but the meaning inhiare deprives that utterance of God of its prophetic character, which has been recognised from the beginning; and the meaning conterere , contundere , is strongly supported by the translations. We decide in favour of this meaning also in the present passage, with the ancient translations (lxx ἐκτρίψῃ, Targ. מדקדּק, comminuens ). Moreover, it is the meaning most generally supported by a comparison with the dialects, whereas the signification inhiare can only be sustained by comparison with שׁאף and the Arabic sâfa (to sniff, track by scent, to smell); besides, “to assail angrily” (Hirz., Ewald) is an inadmissible contortion of inhiare , which signifies in a hostile sense “to seize abruptly” (Schlottm.), properly to snatch, to desire to seize. Translate therefore: He would crush me in a tempest and multiply ( multiplicaret ), etc., would not let me take breath ( respirare ), but (כּי, Ges. §155, 1, e . a .) fill me (ישׂבּיענּי, with Pathach with Rebia mugrasch ) with bitter things (ממּררים, with Dag . dirimens , which gives the word a more pathetic expression). The meaning of is that God stifles the attempt to maintain one’s right in the very beginning by His being superior to the creature in strength, and not entering into a dispute with him concerning the right. הנּה (for הנּני as איּה, , for איּו): see, here I am, ready for the contest, is the word of God, similar to quis citare possit me (in ; ), which sounds as an echo of this passage. The creature must always be in the wrong, - a thought true in itself, in connection with which Job forgets that God’s right in opposition to the creature is also always the true objective right. פּי, with suffix, accented to indicate its logical connection, as : my own mouth. In ויּעקשׁני the Chirek of the Hiphil is shortened to a Sheva , as ; vid., Ges. §53, rem. 4. The subject is God, not “my mouth” (Schlottm.): supposing that I were innocent, He would put me down as one morally wrong and to be rejected.

‏ Job 9:16

Job 9:16-20 16 If when I called He really answered,

I could not believe that He would hearken to me; 17 He would rather crush me in a tempest,

And only multiply my wounds without cause; 18 He would not suffer me to take my breath,

But would fill me with bitter things. 19 If it is a question of the strength of the strong - : “Behold here!”

And if of right - : “Who will challenge me?” 20 Where I in the right, my mouth must condemn me;

Were I innocent, He would declare me guilty.

The answer of God when called upon, i.e., summoned, is represented in Job 9:16 as an actual result (praet. followed by fut. consec.), therefore Job 9:16 cannot be intended to express: I could not believe that He answers me, but: I could not believe that He, the answerer, would hearken to me; His infinite exaltation would not permit such condescension. The אשׁר which follows, Job 9:17, signifies either quippe qui or quoniam; both shades of meaning are after all blended, as in Job 9:15. The question arises here whether שׁוף signifies conterere, or as cognate form with שׁאף, inhiare, - a question also of importance in the exposition of the Protevangelium. There are in all only three passages in which it occurs: here, Gen 3:15, and Psa 139:11. In Psa 139:11 the meaning conterere is unsuitable, but even the signification inhiare can only be adopted for want of a better: perhaps it may be explained by comparison with צעף, in the sense of obvelare, or as a denominative from נשׁף (the verb of which, נשׁף, is kindred to נשׁב, נשׁם, flare) in the signification obtenebrare. In Gen 3:15, if regarded superficially, the meaning inhiare and conterere are alike suitable, but the meaning inhiare deprives that utterance of God of its prophetic character, which has been recognised from the beginning; and the meaning conterere, contundere, is strongly supported by the translations. We decide in favour of this meaning also in the present passage, with the ancient translations (lxx ἐκτρίψῃ, Targ. מדקדּק, comminuens). Moreover, it is the meaning most generally supported by a comparison with the dialects, whereas the signification inhiare can only be sustained by comparison with שׁאף and the Arabic sâfa (to sniff, track by scent, to smell); besides, “to assail angrily” (Hirz., Ewald) is an inadmissible contortion of inhiare, which signifies in a hostile sense “to seize abruptly” (Schlottm.), properly to snatch, to desire to seize.

Translate therefore: He would crush me in a tempest and multiply (multiplicaret), etc., would not let me take breath (respirare), but (כּי, Ges. §155, 1, e. a.) fill me (ישׂבּיענּי, with Pathach with Rebia mugrasch) with bitter things (ממּררים, with Dag. dirimens, which gives the word a more pathetic expression). The meaning of Job 9:19 is that God stifles the attempt to maintain one’s right in the very beginning by His being superior to the creature in strength, and not entering into a dispute with him concerning the right. הנּה (for הנּני as איּה, Job 15:23, for איּו): see, here I am, ready for the contest, is the word of God, similar to quis citare possit me (in Jer 49:19; Jer 50:44), which sounds as an echo of this passage. The creature must always be in the wrong, - a thought true in itself, in connection with which Job forgets that God’s right in opposition to the creature is also always the true objective right. פּי, with suffix, accented to indicate its logical connection, as Job 15:6 : my own mouth. ^{▼▼Olshausen’s conjecture, פּיו, lessens the difficulty in Isa 34:16, but here it destroys the strong expression of the violence done to the moral consciousness.}

In ויּעקשׁני the Chirek of the Hiphil is shortened to a Sheva, as 1Sa 17:25; vid., Ges. §53, rem. 4. The subject is God, not “my mouth” (Schlottm.): supposing that I were innocent, He would put me down as one morally wrong and to be rejected.