Komentarz do Hioba 13:31

Job returns to the question of the nature of human sensory perceptions and reaffirms his assertion that they are genuine and that everyone sees things the same, nobody having a better view of reality than anyone else.

But I would speak I wish only to speak to Him and I wish to debate with Him.

If, however, we all see things the same, how do differences of opinion such as those between Job and his companions arise? Job answers that they arise from the different purpose each has in putting forward his arguments and the different means they are prepared to employ. By distancing God from the unfairness we see around us, Job's purpose had been to maintain the absolute truth of His Perfection. However, his companions, by maintaining that He administers individual fate and is therefore in one way or another responsible for this unfairness, were prepared to compromise His Perfection, in particular in their explanations of how, even under His direct Providence, the righteous still have to suffer. Did they really believe this? Had they hoped thereby to find favor with God or were they motivated by a fear of His retribution, were they to say what they really believed?

combine lies Heb. טפלי שקר,combine false words of falsehood.

all of you are quacks Heb. רפאי אלל. Every אֱלִיל in Scripture is an expression of אַל, nought. Our Sages, however, explained that this is the cervical ligament, which [if damaged] has no cure, and it is called אֱלָל.

the contentions The proofs.

Will you speak unjustly for God Since you come to contend in the place of God, it is not good that you should speak unjustly.

and will you speak deceitfully for Him? Heb. ולו [usually “to him”]. For His sake will you speak deceitfully? As in (below 33:6), “Behold I am like your mouth for God (לאל),” and like (Deut. 9:28), “to the land that He spoke for them (להם),” for their benefit, and like (Exod. 14:14), “will fight for you (לכם)”; (Jud. 6:31), “Will you contend for the Baal (לבעל)?” (I find it difficult to compare these instances to here [this verse]. Rather, this is analogous to [Num. 17: 5], “through Moses concerning him ]לו[,” concerning Korah.)

Will you show Him favor? Have you come to flatter Him by being partial to Him?

for God will you debate deceitfully?

Will it be good when He searches you out and you are found to be liars?

Will you mock him as one mocks a mortal by saying, “We made liars of ourselves for Your honor”?

He will surely reprove you Will He not let you know your speech? When you stand before Him in judgment, will you secretly show Him partiality, saying there. “We showed You partiality”?

Will not His majesty Heb. שאתו. [Will not] His exaltation and His awesomeness terrify you? Others define שְׂאֵתוֹ as “His burning fire.” like (II Sam. 5:21), “and David and his men burned them (וישאם),” and like (Jud. 20:38), “a great pillar of (משאת) smoke.”

your memorials are compared to ashes Your memorials are compared to ashes. You expect to be compared to Abraham, who said (Genesis 18:27), “I am only dust and ashes.”

are like eminences of clay Your eminences ore equal to eminences of clay, compared to Him. The word גביכם means, your height, like (Ezek. 16:24), “and you built for yourself a platform (גב).”

and let come upon me what may Whatever comes upon me because of the sin of my outcry, let it come upon me and do not care. For what reason must I bring up and hold...

my flesh up into my teeth to afflict myself and force myself to silence?

Unlike his companions, Job has nothing to fear from saying what he really believes; his suffering can get no worse.

and take my life into my hand to bring my life close to death with the agonies of silence.

Behold, let Him kill me I will not separate from Him, and I will always hope for Him. Therefore, there is no rebellion or transgression in my words, but I will reason to His face about my way and my character traits with which I have conducted myself, to know of what He will find me guilty.

He is either going to die, which would be a relief, or —

If God does indeed govern, perhaps He will hear what Job has to say, be convinced of his innocence and restore him.

He is also Just as I am wholehearted with Him, so is He also my salvation, but you will not find favor in His eyes.

because a hypocrite cannot come before Him This is what was said to them (below 42:7): “because you did not speak to Me properly.”

I have set up judgement [I have prepared] my case. I have arranged my arguments in my heart viz. what to answer.

I will be silent and perish If I will not contend, I will be silent and perish.

But do not do two things to me viz. Heavenly judgment and earthly judgment. If You come to judgment with one [of these], I will not hide from before You. If with Heavenly judgment, I will say, “I have sinned.” [because] (Prov. 28:13), “He who conceals his sins will not succeed.” If with earthly judgment, even I will not confess to concealing sin. I did not hear this (absent in some editions).

Job now presents his case to God, opening with a plea he be allowed to do so without feeling intimidated. He then asks just what he had done to deserve his present state.

Distance Your compulsion from upon me Heb. כפי, Your compulsion, as Elihu answered him (below 33:7), “and my compulsion (ואכפי) shall not weigh heavily upon you.” Some interpret כפך as “your hand.” However, it is difficult for me to say that, because we do not find כַּף in the sense of evil, but [meaning] to protect, as in (Exod. 33:22), “And I will cover you with My hand (כפי).”

Why do You hide Your face from seeing the ways of my uprightness?

But God does not reply; nor does Job's suffering cease. Which only proves Job's point: God is not in charge. If He was, He would surely not ignore him nor continue tormenting him mercilessly?

Will You frighten Heb. תערוץ, will You scare?

disobediences Heb. מררות. The cases of obstinacy in which I obeyed Your orders, You write [down] but not the good deeds that I performed.

in the stocks Heb. בסד. In Aramaic (Pesachim 28a), “The one who makes the stocks (סדנא) sits in his own stocks (בסדניה).” [This is] a large [block of] wood in which the prisoners’ feet are inserted, and in Greek it is astock(?).

Man is shackled and so there is no point in God watching over him.

You engrave Heb. תתחקה. You Yourself engrave my footsteps. So did this one transgress (step—Ed. Furth]), and so he did. Like (Ezek. 43:14), “from the bottom (ומחיק) upon the ground”; [and] (verse 13), “the bottom (וחיק) shall be a cubit.” This is the foundation, affishe in Old French, to affix. (Isa. 49:16): “Behold on [My] hands have I engraved you (חקותיך).”

And it is like rot that decays The body You pursue will decay like rot, and it is beneath Your dignity to pursue it.