Iyov 13

1 3 See, mine eye hath seen all this, mine ozen hath heard and understood it.
2 What ye know, of the same I have da’as also; I am not inferior unto you.
3 Surely I would speak to Shaddai, and I desire to reason with El (G-d).
4 But ye are forgers of sheker, ye are all rofim (physicians) of no value.
5 O that ye would altogether hold your peace! And it should be your chochmah.
6 Hear now my tokhachat (protest, public argumentation), and pay heed to the pleadings of my lips.
7 Will ye talk wickedly on behalf of El (G-d) and speak deceitfully for Him?
8 Will ye be partial to Him? Will ye play the part of the defense attorney for El?
9 Is it hatov that He should search you out? Or do you play the jester with Him, as one plays the jester with enosh?
10 He will surely reprove you, if ye do act with partiality beseter (secretly).
11 Shall not His majesty make you afraid? And the pachad of Him fall upon you?
12 Your zichron meshalim (memorable sayings) are like unto ashes, your defenses are strongholds of chomer (clay).
13 Hold your peace, let me alone, that Ani (I) may speak, and let come on me what will.
14 Why do I take my basar in my teeth, and take my nefesh in mine yad?
15 Though He slay me, yet will I wait for and trust in Him; but I will maintain my derech before Him.
16 He also shall be my Yeshuah (salvation); for a chanef (irreligious man, hypocrite) shall not come before Him.
17 Hear diligently my confession, and my declaration with your oznayim.
18 Hinei now, I have prepared my mishpat (cause, case); I know that I shall be acquitted.
19 Who is he that can contend against me? For atah (now), if I hold my tongue, I shall expire.
20 Only do not shtayim (two things) unto me; then will I not hide myself from Thee.
21 Withdraw Thine hand far from me, and let not Thy eimah (dread, terror) make me afraid.
22 Then kerah (summon), and I will answer; or let me speak, and answer me.
23 How many are mine avonot and chatta’ot? Make me to know my peysha and my chattat.
24 Lammah (why) hidest Thou Thy face, and holdest me for Thine enemy?
25 Wilt Thou frighten away a leaf driven to and fro? And wilt Thou pursue the dry kash (straw, chaff)?
26 For Thou writest down merorot (bitter things) against me, and makest me to inherit the avonot of my neurim (youth).
27 Thou puttest my feet also in the stocks, and observest kol orkhot (paths, ways) of me; Thou settest a mark upon the soles of my raglayim,
28 Around one who wastes away as a rotten thing, as a beged (garment) that is moth eaten.

Iyov 13 Commentary

Chapter 13

Job reproves his friends. (1-12) He professes his confidence in God. (13-22) Job entreats to know his sins. (23-28)

Verses 1-12 With self-preference, Job declared that he needed not to be taught by them. Those who dispute are tempted to magnify themselves, and lower their brethren, more than is fit. When dismayed or distressed with the fear of wrath, the force of temptation, or the weight of affliction, we should apply to the Physician of our souls, who never rejects any, never prescribes amiss, and never leaves any case uncured. To Him we may speak at all times. To broken hearts and wounded consciences, all creatures, without Christ, are physicians of no value. Job evidently speaks with a very angry spirit against his friends. They had advanced some truths which nearly concerned Job, but the heart unhumbled before God, never meekly receives the reproofs of men.

Verses 13-22 Job resolved to cleave to the testimony his own conscience gave of his uprightness. He depended upon God for justification and salvation, the two great things we hope for through Christ. Temporal salvation he little expected, but of his eternal salvation he was very confident; that God would not only be his Saviour to make him happy, but his salvation, in the sight and enjoyment of whom he should be happy. He knew himself not to be a hypocrite, and concluded that he should not be rejected. We should be well pleased with God as a Friend, even when he seems against us as an enemy. We must believe that all shall work for good to us, even when all seems to make against us. We must cleave to God, yea, though we cannot for the present find comfort in him. In a dying hour, we must derive from him living comforts; and this is to trust in him, though he slay us.

Verses 23-28 Job begs to have his sins discovered to him. A true penitent is willing to know the worst of himself; and we should all desire to know what our transgressions are, that we may confess them, and guard against them for the future. Job complains sorrowfully of God's severe dealings with him. Time does not wear out the guilt of sin. When God writes bitter things against us, his design is to make us bring forgotten sins to mind, and so to bring us to repent of them, as to break us off from them. Let young persons beware of indulging in sin. Even in this world they may so possess the sins of their youth, as to have months of sorrow for moments of pleasure. Their wisdom is to remember their Creator in their early days, that they may have assured hope, and sweet peace of conscience, as the solace of their declining years. Job also complains that his present mistakes are strictly noticed. So far from this, God deals not with us according to our deserts. This was the language of Job's melancholy views. If God marks our steps, and narrowly examines our paths, in judgment, both body and soul feel his righteous vengeance. This will be the awful case of unbelievers, yet there is salvation devised, provided, and made known in Christ.

Chapter Summary


Job begins this chapter by observing the extensiveness of his knowledge, as appeared from his preceding discourse, by which it was evident he was not less knowing than his friends, Job 13:1,2; and therefore would have nothing to do with them as judges in his cause, but would appeal to God, and debate the matter before him, and leave it to his decision, since he could expect no good from them, Job 13:3,4; and all the favour he entreats of them is, that they would for the future be no longer speakers, but hearers, Job 13:5,6,13,17; he expostulates with them about their wicked and deceitful way of pleading for God, and against him, Job 13:7,8; and in order to strike an awe upon them, suggests to them, that they were liable to the divine scrutiny; that God was not to be mocked by them, that he would surely reprove them for their respect of persons, and desires them to consider his dreadful majesty, and what frail creatures they were, Job 13:9-12; then he expresses his confidence in God, that he should be saved by him, notwithstanding the afflictive circumstances he was in, Job 13:14-16; and doubted not he should be able so to plead his cause, as that he should be justified, if God would but withdraw his hand, and take off his dread from him, Job 13:18-22; he desires to know what his sins were, that he should hide his face from him, and treat him with so much severity, who was but a poor, weak, feeble creature, Job 13:24,25; and concludes with a complaint of the bitterness and sharpness of his afflictions, with which he was consumed, Job 13:26-28.

Iyov 13 Commentaries

The Orthodox Jewish Bible fourth edition, OJB. Copyright 2002,2003,2008,2010, 2011 by Artists for Israel International. All rights reserved.