1Se svýma očima jsem uzavřel smlouvu, jak bych se mohl zadívat na pannu? 2A jaký je podíl od Boha nahoře, dědictví od Všemohoucího shůry? 3Cožpak jím pro bídáka není pohroma a pro pachatele nepravosti neštěstí? 4Cožpak on mé cesty neuvidí a nespočítá všechny mé kroky? 5Jestliže jsem jednal falešně a má noha spěchala za podvodem, 6ať mě na miskách spravedlnosti odváží, ať mou bezúhonnost Bůh pozná. 7Pokud by se odvrátil z cesty můj krok, mé srdce by šlo za mýma očima a poskvrna by ulpěla na mých dlaních, 8ať tedy zaseji a sní to někdo jiný a ať jsou vykořeněny moje výpěstky. 9Jestliže se mé srdce dalo přivábit k cizí ženě a číhal jsem u vchodu svého bližního, 10ať má žena jinému mele a jiní ať se nad ní sklánějí. 11Vždyť je to hanebnost, zvrácenost hodná odsouzení. 12Neboť je to oheň, který stravuje až k zahynutí, vykoření všechnu mou úrodu. 13Pohrdnu-li právem svého otroka či své otrokyně v jejich sporu se mnou, 14co udělám, až Bůh povstane? Až mě navštíví, co mu odpovím? 15Cožpak ten, který učinil v nitru mě, neučinil i jej? Což nás tentýž nepřipravil v lůně? 16Jestliže jsem chudému odepřel jeho přání a nechal jsem vyhasnout oči vdovy, 17jestliže jsem jídal své sousto sám, aniž by z něj jedl i sirotek — 18vždyť u mě vyrůstal jako u otce od mého mládí a vdovu jsem vedl od lůna své matky — 19jestliže jsem viděl hynoucího bez oděvu a nuzného, že nemá přikrývku, 20jestliže mi jeho bedra nežehnala, že se zahřál vlnou ze stříže mých beránků, 21jestliže jsem se rozehnal rukou proti sirotkovi, protože jsem viděl, že mám v bráně podporu, 22ať mi odpadne rameno od zad a vylomí se mi paže z lokte. 23Vždyť Boží pohroma mi nahání strach, nemohl bych snést jeho vznešenost. 24Pokud bych svou důvěru složil v zlato, čistému zlatu bych řekl: Má naděje!, 25jestliže bych se radoval, že mám hojný majetek a že má ruka mnoho získala, 26jestliže bych pohleděl na sluneční světlo, jak se třpytí a jak spanile putuje měsíc 27a mé srdce by se dalo ve skrytu svést a polibek mých úst by poslala má ruka, 28také to je zvrácenost hodná odsouzení, protože bych zapřel Boha nahoře. 29Zdalipak bych se radoval ze zkázy toho, kdo mě nenávidí, a rozjařil bych se, že ho postihlo něco zlého? 30Svým ústům jsem nedovolil hřešit, žádat kletbou o jeho život. 31Cožpak muži z mého stanu neříkali: Kdo by nebyl nasycen jeho masem? 32Příchozí nenocoval venku, otvíral jsem své dveře pro poutníka. 33Jestliže jsem svá přestoupení přikryl jako Adam, takže jsem svou vinu uschoval ve své hrudi, 34protože jsem měl strach z velkého davu a děsilo mě pohrdání lidských čeledí, umlkl jsem a nevycházel ze vchodu. 35Kéž je mi dopřán někdo, kdo by mi naslouchal. Zde je mé znamení. Ať mi odpoví Všemohoucí. Můj odpůrce sepsal záznam. 36Cožpak bych ho nenosil na rameni? Připoutal bych jej k sobě jako korunu. 37Oznámil bych mu počet svých kroků, přistupoval bych k němu jako vévoda. 38Jestliže má půda křičí proti mně a její brázdy pláčou spolu s ní, 39jestliže jsem bez placení jedl její úrodu a přiváděl jsem duši jejích vlastníků k zoufalství, 40ať mi vzejde trní namísto pšenice a býlí namísto ječmene. Tím končí Jóbova slova.
Jamieson Fausset Brown Bible Commentary 1 (Job 31:1-40)
Job proceeds to prove that he deserved a better lot. As in the twenty-ninth chapter, he showed his uprightness as an emir, or magistrate in public life, so in this chapter he vindicates his character in private life.
1 He asserts his guarding against being allured to sin by his senses.
think--rather, "cast a (lustful) look." He not merely did not so, but put it out of the question by covenanting with his eyes against leading him into temptation (
Pro 6:25;
Matt 5:28).
2 Had I let my senses tempt me to sin, "what portion (would there have been to me, that is, must I have expected) from (literally, of) God above, and what inheritance from (literally, of) the Almighty," &c. [MAURER] (
Job 20:29;
Job 27:13).
3 Answer to the question in
Job 31:2.
strange--extraordinary.
4 Doth not he see? &c.--Knowing this, I could only have expected "destruction" (
Job 31:3), had I committed this sin (
Pro 5:21).
5 Job's abstinence from evil deeds.
vanity--that is, falsehood (
Ps 12:2).
6 Parenthetical. Translate: "Oh, that God would weigh me . . . then would He know," &c.
7 Connected with
Job 31:6.
the way--of God (
Job 23:11;
Jer 5:5). A godly life.
heart . . . after . . . eyes--if my heart coveted, what my eyes beheld (
Eccl 11:9;
Josh 7:21).
hands-- (
Ps 24:4).
8 Apodosis to
Job 31:5,
Job 31:7; the curses which he imprecates on himself, if he had done these things (
Lev 26:16;
Amos 9:14;
Ps 128:2).
offspring--rather, "what I plant," my harvests.
9 Job asserts his innocence of adultery.
deceived--hath let itself be seduced (
Pro 7:8;
Gen 39:7-
Gen 39:12).
laid wait--until the husband went out.
10 grind--turn the handmill. Be the most abject slave and concubine (
Isa 47:2;
2Sam 12:11).
11 In the earliest times punished with death (
Gen 38:24). So in later times (
Deut 22:22). Heretofore he had spoken only of sins against conscience; now, one against the community, needing the cognizance of the judge.
12 (
Pro 6:27-
Pro 6:35;
Pro 8:6-
Pro 8:23,
Pro 8:26-
Pro 8:27). No crime more provokes God to send destruction as a consuming fire; none so desolates the soul.
13 Job affirms his freedom from unfairness towards his servants, from harshness and oppression towards the needy.
despise the cause--refused to do them justice.
14 Parenthetical; the reason why Job did not despise the cause of his servants. Translate: What then (had I done so) could I have done, when God arose (to call me to account); and when He visited (came to enquire), what could I have answered Him?
15 Slaveholders try to defend themselves by maintaining the original inferiority of the slave. But
Mal 2:10;
Acts 17:26;
Eph 6:9 make the common origin of masters and servants the argument for brotherly love being shown by the former to the latter.
16 fail--in the vain expectation of relief (
Job 11:20).
17 Arabian rules of hospitality require the stranger to be helped first, and to the best.
18 Parenthetical: asserting that he did the contrary to the things in
Job 31:16-
Job 31:17.
he--the orphan.
guided her--namely, the widow, by advice and protection. On this and "a father," see
Job 29:16.
19 perish--that is, ready to perish (
Job 29:13).
20 loins--The parts of the body benefited by Job are poetically described as thanking him; the loins before naked, when clad by me, wished me every blessing.
21 when--that is, "because."
I saw--that I might calculate on the "help" of a powerful party in the court of justice--("gate"), if I should be summoned by the injured fatherless.
22 Apodosis to
Job 31:13,
Job 31:16-
Job 31:17,
Job 31:19-
Job 31:21. If I had done those crimes, I should have made a bad use of my influence ("my arm," figuratively,
Job 31:21): therefore, if I have done them let my arm (literally) suffer. Job alludes to Eliphaz' charge (
Job 22:9). The first "arm" is rather the shoulder. The second "arm" is the forearm.
from the bone--literally, "a reed"; hence the upper arm, above the elbow.
23 For--that is, the reason why Job guarded against such sins. Fear of God, though he could escape man's judgment (
Gen 39:9). UMBREIT more spiritedly translates, Yea, destruction and terror from God might have befallen me (had I done so): mere fear not being the motive.
highness--majestic might.
endure--I could have availed nothing against it.
24 Job asserts his freedom from trust in money (
1Tim 6:17). Here he turns to his duty towards God, as before he had spoken of his duty towards himself and his neighbor. Covetousness is covert idolatry, as it transfers the heart from the Creator to the creature (
Col 3:5). In
Job 31:26-
Job 31:27 he passes to overt idolatry.
26 If I looked unto the sun (as an object of worship) because he shined; or to the moon because she walked, &c. Sabaism (from tsaba, "the heavenly hosts") was the earliest form of false worship. God is hence called in contradistinction, "Lord of Sabaoth." The sun, moon, and stars, the brightest objects in nature, and seen everywhere, were supposed to be visible representatives of the invisible God. They had no temples, but were worshipped on high places and roofs of houses (
Ezek 8:16;
Deut 4:19;
2Kgs 23:5,
2Kgs 23:11). The Hebrew here for "sun" is light. Probably light was worshipped as the emanation from God, before its embodiments, the sun, &c. This worship prevailed in Chaldea; wherefore Job's exemption from the idolatry of his neighbors was the more exemplary. Our "Sun-day," "Mon-day," or Moon-day, bear traces of Sabaism.
27 enticed--away from God to idolatry.
kissed . . . hand--"adoration," literally means this. In worshipping they used to kiss the hand, and then throw the kiss, as it were, towards the object of worship (
1Kgs 19:18;
Hos 13:2).
28 The Mosaic law embodied subsequently the feeling of the godly from the earliest times against idolatry, as deserving judicial penalties: being treason against the Supreme King (
Deut 13:9;
Deut 17:2-
Deut 17:7;
Ezek 8:14-
Ezek 8:18). This passage therefore does not prove Job to have been subsequent to Moses.
29 lifted up myself--in malicious triumph (
Pro 17:5;
Pro 24:17;
Ps 7:4).
30 mouth--literally, "palate." (See on
Job 6:30).
wishing--literally, "so as to demand his (my enemy's) soul," that is, "life by a curse." This verse parenthetically confirms
Job 31:30. Job in the patriarchal age of the promise, anterior to the law, realizes the Gospel spirit, which was the end of the law (compare
Lev 19:18;
Deut 23:6, with
Matt 5:43-
Matt 5:44).
31 That is, Job's household said, Oh, that we had Job's enemy to devour, we cannot rest satisfied till we have! But Job refrained from even wishing revenge (
1Sam 26:8;
2Sam 16:9-10). So Jesus Christ (
Luke 9:54-
Luke 9:55). But, better (see
Job 31:32), translated, "Who can show (literally, give) the man who was not satisfied with the flesh (meat) provided by Job?" He never let a poor man leave his gate without giving him enough to eat.
32 traveller--literally, "way," that is, wayfarers; so expressed to include all of every kind (
2Sam 12:4).
33 Adam--translated by UMBREIT, "as men do" (
Hos 6:7, where see Margin). But English Version is more natural. The very same word for "hiding" is used in
Gen 3:8,
Gen 3:10, of Adam hiding himself from God. Job elsewhere alludes to the flood. So he might easily know of the fall, through the two links which connect Adam and Abraham (about Job's time), namely, Methuselah and Shem. Adam is representative of fallen man's propensity to concealment (
Pro 28:13). It was from God that Job did not "hide his iniquity in his bosom," as on the contrary it was from God that "Adam" hid in his lurking-place. This disproves the translation, "as men"; for it is from their fellow men that "men" are chiefly anxious to hide their real character as guilty. MAGEE, to make the comparison with Adam more exact, for my "bosom" translates, "lurking-place."
34 Rather, the apodosis to
Job 31:33, "Then let me be fear-stricken before a great multitude, let the contempt, &c., let me keep silence (the greatest disgrace to a patriot, heretofore so prominent in assemblies), and not go out," &c. A just retribution that he who hides his sin from God, should have it exposed before man (
2Sam 12:12). But Job had not been so exposed, but on the contrary was esteemed in the assemblies of the "tribes"--("families"); a proof, he implies, that God does not hold him guilty of hiding sin (
Job 24:16, contrast with
Job 29:21-
Job 29:25).
35 Job returns to his wish (
Job 13:22;
Job 19:23). Omit "is"; "Behold my sign," that is, my mark of subscription to the statements just given in my defense: the mark of signature was originally a cross; and hence the letter Tau or T. Translate, also "Oh, that the Almighty," &c. He marks "God" as the "One" meant in the first clause.
adversary--that is, he who contends with me, refers also to God. The vagueness is designed to express "whoever it be that judicially opposes me"--the Almighty if it be He.
had written a book--rather, "would write down his charge."
36 So far from hiding the adversary's "answer" or "charge" through fear,
I would take it on my shoulders--as a public honor (
Isa 9:6).
a crown--not a mark of shame, but of distinction (
Isa 62:3).
37 A good conscience imparts a princely dignity before man and free assurance in approaching God. This can be realized, not in Job's way (
Job 42:5-
Job 42:6); but only through Jesus Christ (
Heb 10:22).
38 Personification. The complaints of the unjustly ousted proprietors are transferred to the lands themselves (
Job 31:20;
Gen 4:10;
Hab 2:11). If I have unjustly acquired lands (
Job 24:2;
Isa 5:8).
furrows--The specification of these makes it likely, he implies in this, "If I paid not the laborer for tillage"; as
Job 31:39, "If I paid him not for gathering in the fruits." Thus of the four clauses in
Job 31:38-
Job 31:39, the first refers to the same subject as the fourth, the second is connected with the third by introverted parallelism. Compare
Jas 5:4, which plainly alludes to this passage: compare "Lord of Sabaoth" with
Job 31:26 here.
39 lose . . . life--not literally, but "harassed to death"; until he gave me up his land gratis [MAURER]; as in
Judg 16:16; "suffered him to languish" by taking away his means of living [UMBREIT] (
1Kgs 21:19).
40 thistles--or brambles, thorns.
cockle--literally, "noxious weeds."
The words . . . ended--that is, in the controversy with the friends. He spoke in the book afterwards, but not to them. At
Job 31:37 would be the regular conclusion in strict art. But
Job 31:38-
Job 31:40 are naturally added by one whose mind in agitation recurs to its sense of innocence, even after it has come to the usual stopping point; this takes away the appearance of rhetorical artifice. Hence the transposition by EICHORN of
Job 31:38-
Job 31:40 to follow
Job 31:25 is quite unwarranted.
