Behold, he finds occasions against me, he counts me for his enemy,
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EXPOSITORY (ENGLISH BIBLE)Behold, he findeth occasions against me.—See Job 13:24; Job 13:26-27; Job 19:11.Numbers 30:6, Numbers 30:9,Numbers 30:12; and hence, the noun means, a holding back, a withdrawal, an alienation; and hence, the idea is, that God sought to be alienated from Job. The Vulgate renders it, "He seeks complaints (querales) against me." The Septuagint, μέμψιν mempsin - accusation. Umbreit, Feindshaft, enmity. So Gesenius and Noyes. "He counteth me for his enemy." This is language which Job had used; see Job 19:11. watcheth over and searcheth after all my errors and frailties, as Job said, Job 10:6 14:16,17; severely marking what is amiss in me, that thence he may take occasion to punish me worse than mine iniquities deserve. Though I have endeavoured to be his friend and faithful servant all my days, yet he treats me like an enemy. This Job said Job 13:24 19:11. Job 10:6; and this in order to pick a quarrel with him; and so Mr. Broughton renders the words, "lo, he picketh quarrels against me"; or that he might have just reason to depart from him, or to break from him, or to break off friendship with him, or to break him to pieces in his estate, family, and health; all which senses some observe the words will bear: but it would be needless for God to seek in order to find occasions against men; there is enough ready at hand, the sins that are about them; and to represent the Lord as dealing thus with good men is to represent him as acting contrary to the declarations and methods of his grace; yea, as doing what wicked men do to good men, as the enemies of David, Daniel, and Jeremiah, did to them; nay, even as Satan himself does, who goes about and seeks for, and picks up accusations against the saints; this must be owned to be a very irreverent and unbecoming expression of Job's, and for which he deserved to be sharply rebuked, as well as for some following ones, and for which he afterwards was thoroughly humbled: Behold, he findeth occasions against me, he counteth me for his enemy,
EXEGETICAL (ORIGINAL LANGUAGES)10. See ch. Job 10:13 seq., Job 13:24, Job 19:11, Job 30:21.
he findeth occasions] lit. enmities, i. e. grounds of enmity or hostility; he “findeth” is almost equivalent to He “invents.” Coverdale quaintly, “he hath pyked a quarell agaynst me.”Verse 10. - Behold, he findeth occasions against me. This charge may perhaps be justified by reference to Job's complaints in Job 7:17-19 and Job 10:3-6; but the exact words are not Job's. He counteth me for his enemy. Certainly, Job had said this more than ones (see Job 16:9; Job 19. l 1). But he cannot really have believed it, or his trust in God must have failed. The fact that to the last he clung to God, appealed to him, hoped to receive judgment from him (Job 31:2, 6, 28, 35-37), is proof sufficient that he knew God was not really alienated from him, but would in the end acknowledge him and vindicate his character.
And the breath of the Almighty hath given me life.
5 If thou canst, answer me,
Prepare in my presence, take thy stand!
6 Behold, I am like thyself, of God,
Formed out of clay am Ialso.
7 Behold, my terror shall not affright thee,
And my pressure shall not be heavy upon thee.
He has both in common with Job: the spirituality as well as the earthliness of man's nature; but by virtue of the former he does not, indeed, feel himself exalted above Job's person, but above the present standpoint taken up by Job; and in consideration of this, Job need not fear any unequal contest, nor as before God, Job 9:34; Job 13:21, in order that he may be able to defend himself against Him, make it a stipulation that His majesty may not terrify him. It is man's twofold origin which Elihu, Job 33:4, Job 33:6, gives utterance to in harmony with Genesis 2:7 : the mode of man's origin, which is exalted above that of all other earthly beings that have life; for the life of the animal is only the individualizing of the breath of the Divine Spirit already existing in matter. The spirit of man, on the contrary (for which the language has reserved the name נשׁמה), is an inspiration directly coming forth from God the personal being, transferred into the bodily frame, and therefore forming a person.
(Note: God took a small piece of His own life - says the tradition among the Karens, a scattered tribe of Eastern India - blew into the nostrils of His son and daughter, and they became living beings, and were really human.)
In the exalted consciousness of having been originated by the Spirit of God, and being endowed with life from the inbreathed breath of the Almighty, Elihu stands invincible before Job: if thou canst, refute me (השׁיב with acc. of the person, as Job 33:32); array thyself (ערכה for ערכה, according to Ges. 63, rem. 1) before me (here with the additional thought of מלחמה, as Job 23:4, in a forensic sense with משׁפּט), place thyself in position, or take thy post (imper. Hithpa. with the ah less frequent by longer forms, Ew. 228, a).
On the other side, he also, like Job, belongs to God, i.e., is dependent and conditioned. הן־אני is to be written with Segol (not Ssere); לאל is intended like לו, Job 12:16; and כּפיך signifies properly, according to thine utterance, i.e., standard, in accordance with, i.e., like thee, and is used even in the Pentateuch (e.g., Exodus 16:21) in this sense pro ratione; כפי, Job 30:18, we took differently. He, Elihu, is also nipped from the clay, i.e., taken from the earth, as when the potter nips off a piece of his clay (comp. Aram. קרץ, a piece, Arab. qurs, a bread-cake, or a dung-cake, vid., supra, p. 449, from qarasa, to pinch off, take off, cogn. qarada, to gnaw off, cut off, p. 512). Thus, therefore, no terribleness in his appearing will disconcert Job, and his pressure will not be a burden upon him. By a comparison of Job 13:21, it might seem that אכפּי is equivalent to כּפּי (lxx ἡ χείρ μου), but כּבד is everywhere connected only with יד, never with כּף; and the ἁπ. γεγρ. is explained according to Proverbs 16:26, where אכף signifies to oppress, drive (Jer. compulit), and from the dialects differently, for in Syr. ecaf signifies to be anxious about anything (ecaf li, it causes me anxiety, curae mihi est), and in Arab. accafa, to saddle, ucâf, Talmud. אוּכּף, a saddle, so that consequently the Targ. translation of אכפּי by טוּני, my burden, and the Syr. by אוכפני, my pressing forward (Arabic version iqbâli, my touch), are supported, since אכף signifies pressure, heavy weight, load, and burden; according to which it is also translated by Saad. (my constraint), Gecat. (my might). It is therefore not an opponent who is not on an equality with him by nature, with whom Job has to do. If he is not able to answer him, he will have to be considered as beaten.
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