Job 11:18
Parallel Verses
English Standard Version
And you will feel secure, because there is hope; you will look around and take your rest in security.

King James Bible
And thou shalt be secure, because there is hope; yea, thou shalt dig about thee, and thou shalt take thy rest in safety.

American Standard Version
And thou shalt be secure, because there is hope; Yea, thou shalt search about thee , and shalt take thy rest in safety.

Douay-Rheims Bible
And thou shalt have confidence, hope being set before thee, and being buried thou shalt sleep secure.

English Revised Version
And thou shalt be secure, because there is hope; yea, thou shalt search about thee, and shalt take thy rest in safety.

Webster's Bible Translation
And thou shalt be secure, because there is hope; yes, thou shalt dig about thee, and thou shalt take thy rest in safety.

Job 11:18 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

10 When He passes by and arrests

And calls to judgment, who will oppose Him?

11 For He knoweth the men devoid of principle,

And seeth wickedness without observing it.

12 But before an empty head gaineth understanding,

A wild ass would become a man.

In יחלף God is conceived as one who manifests himself by passing to and fro in the powers of nature (in the whirlwind, Isaiah 21:1). Should He meet with one who is guilty, and seize and bring him to judgment, who then (waw apod.) will turn Him back, i.e., restrain Him? הקהיל is used of bringing to judgment, with reference to the ancient form of trial which was in public, and in which the carrying out of the sentence was partly incumbent on the people (1 Kings 21:9; Ezekiel 16:40; Ezekiel 23:46). One might almost imagine that Zophar looks upon himself and the other two friends as forming such an "assembly:" they cannot justify him in opposition to God, since He accounts him guilty. God's mode of trial is summary, because infallible: He knows altogether שׁוא מתי, people who hypocritically disguise their moral nothingness (on this idea, vid., on Psalm 26:4); and sees (looks through) און (from the root n, to breathe), otherwise grief, with which one pants, in a moral sense worthlessness, without any trace whatever of worth or substance. He knows and sees this moral wretchedness at once, and need not first of all reflect upon it: non opus habet, as Abenezra has correctly explained, ut diu consideret (comp. the like thought, Job 34:23).

Job 11:12 has been variously misinterpreted. Gesenius in his Handwrterbuch

(Note: Vid., Lexicon, Engl. edition, s.v. לבב Niphal. - Tr.)

translates: but man is empty and void of understanding; but this is contrary to the accentuation, according to which נבוב אישׁ together form the subject. Olshausen translates better: an empty man, on the other hand, is without heart; but the fut. cannot be exactly so used, and if we consider that Piel has never properly a privative meaning, though sometimes a privative idea (as e.g., סקּל, operam consumere in lapidos, scil. ejiciendos), we must regard a privative Niphal as likewise inadmissible. Stickel translates peculiarly: the man devoid of understanding is enraged against God; but this is opposed to the manifest correlation of נבוב and ילּבב, which does not indicate the antithesis of an empty and sulky person (Bttcher): the former rather signifies empty, and the latter to acquire heart or marrow (Heidenheim, לב יקנה), so that לב fills up the hollow space. Hirzel's rendering partly bears out the requirement of this correlation: man has understanding like a hollow pate; but this explanation, like that of Gesenius, violates the accentuation, and produces an affected witticism. The explanation which regards Job 11:12 as descriptive of the wholesome effect of the discipline of the divine judgments (comp. Isaiah 26:9) is far better; it does not violate the accent, and moreover is more in accordance with the future form: the empty one becomes discerning thereby, the rough, humane (thus recently Ewald, Heiligst., Schlottm.); but according to this explanation, Job 11:12 is not connected with what immediately precedes, nor is the peculiarity of the expression fully brought out. Hupfeld opens up another way of interpreting the passage when he remarks, nil dicto facilius et simplicius; he understands Job 11:12 according to Job 11:12: But man is furnished with an empty heart, i.e., receives at his birth an empty undiscerning heart, and man is born as a wild ass's colt, i.e., as stupid and obstinate. This thought is satisfactorily connected with the preceding; but here also נבוב is taken as predicate in violation of the accentuation, nor is justice done to the correlation above referred to, and the whole sentence is referred to the portion of man at his birth, in opposition to the impression conveyed by the use of the fut. Oehler appears to us to have recognised the right sense: But an empty man is as little endowed with sense, as that a wild ass should ever be born as man - be, so to speak, born again and become a man.

(Note: Wetzstein explains: "But a man that barks like a dog (i.e., rages shamelessly) can become sensible, and a young wild ass (i.e., the wildest and roughest creature) be born again as a man (i.e., become gentle and civilised)," from נבב equals נבח, since נבח is the commoner word for "barking" in the Syrian towns and villages, and נבב, on the other hand, is used among those who dwelt in tents. But we must then point it נבּוּב, and the antithesis ילּבב is more favourable the Hebrew meaning, "hollowed out, empty.")

The waw in ועיר is just like Job 5:7; Job 12:11, and brings into close connection the things that are to be compared, as in the form of emblematic proverbs (vid., Herzog's Real Encyklopdie, xiv. 696): the one will happen not earlier than, and as little as, the other. The Niphal נולד, which in Proverbs 17:17 signifies to become manifest, here borders on the notion of regenerari; a regeneration would be necessary if the wild ass should become human, - a regeneration which is inconceivable. It is by nature refractory, and especially when young (ועיר from Arab. ‛âr, fut. i in the signification vagari, huc illuc discurrere, of a young, restless, wild, frisking animal). Just so, says Zophar, the vacuum in an empty man is incapable of being filled up, - a side hit at Job, which rebounds on Zophar himself; for the dogma of the friends, which forms the sole contents of their hollowness, can indeed not fill with brightness and peace a heart that is passing through conflict. The peculiarity of the expression is no longer unintelligible; Zophar is the most impassioned of the three friends.

Job 11:18 Parallel Commentaries

Treasury of Scripture Knowledge

because

Job 6:11 What is my strength, that I should hope? and what is my end, that I should prolong my life?

Job 7:6 My days are swifter than a weaver's shuttle, and are spent without hope.

Job 22:27-29 You shall make your prayer to him, and he shall hear you, and you shall pay your vows...

Psalm 43:5 Why are you cast down, O my soul? and why are you disquieted within me? hope in God: for I shall yet praise him...

Proverbs 14:32 The wicked is driven away in his wickedness: but the righteous has hope in his death.

Romans 5:3-5 And not only so, but we glory in tribulations also: knowing that tribulation works patience...

Colossians 1:27 To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you...

thou shalt take

Leviticus 26:5,6 And your threshing shall reach to the vintage, and the vintage shall reach to the sowing time: and you shall eat your bread to the full...

Psalm 3:5 I laid me down and slept; I awaked; for the LORD sustained me.

Psalm 4:8 I will both lay me down in peace, and sleep: for you, LORD, only make me dwell in safety.

Proverbs 3:24-26 When you lie down, you shall not be afraid: yes, you shall lie down, and your sleep shall be sweet...

Cross References
Job 11:17
And your life will be brighter than the noonday; its darkness will be like the morning.

Job 11:19
You will lie down, and none will make you afraid; many will court your favor.

Psalm 127:2
It is in vain that you rise up early and go late to rest, eating the bread of anxious toil; for he gives to his beloved sleep.

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