Job 13:10
Parallel Verses
English Standard Version
He will surely rebuke you if in secret you show partiality.

King James Bible
He will surely reprove you, if ye do secretly accept persons.

American Standard Version
He will surely reprove you If ye do secretly show partiality.

Douay-Rheims Bible
He shall reprove you, because in secret you accept his person.

English Revised Version
He will surely reprove you, if ye do secretly respect persons.

Webster's Bible Translation
He will surely reprove you, if ye do secretly accept persons.

Job 13:10 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

3 But I would speak to the Almighty,

And I long to reason with God.

4 And ye however are forgers of lies,

Physicians of no value are ye all.

5 Oh that ye would altogether hold your peace,

It would be accounted to you as wisdom.

6 Hear now my instruction,

Ando hearken to the answers of my lips!

He will no longer dispute with the friends; the more they oppose him, the more earnestly he desires to be able to argue his cause before God. אוּלם (Job 13:3) is disjunctive, like ἀλλά, and introduces a new range of thoughts; lxx ου ̓ μήν δὲ ἀλλά, verum enim vero. True, he has said in Job 9 that no one can maintain his cause before God; but his confidence in God grows in proportion as his distrust of the friends increases; and at the same time, the hope is begotten that God will grant him that softening of the terror of His majesty which he has reserved to himself in connection with this declaration (Job 9:34, comp. Job 13:20.). The infin. absol. הוכח, which in Job 6:25 is used almost as a substantive, and indeed as the subject, is here in the place of the object, as e.g., Isaiah 5:5; Isaiah 58:6 : to prove, i.e., my cause, to God (אל־אל, like Job 13:15, אל־פּניו) I long. With ואוּלם (Job 13:4) the antithesis is introduced anew: I will turn to God, you on the contrary (καὶ ὑμεῖς δὲ). Since the verb טפל, from its primary meaning to spread on, smear on (whence e.g., Talmudic טפלה, the act of throwing on, as when plastering up the cracks of an oven), cogn. תּפל (whence תּפל, plaster, and perhaps also in the signification tasteless, Job 6:6 equals sticky, greasy, slimy), does not signify, at least not at first, consuere, but assuere (without any relation of root with תּפר), we explain, not with Olshausen and others, concinnatores mendacii, such as sew together lies as patchwork; but with Hirzel and others, assutores mendacii, such as patch on lies, i.e., charge falsely, since they desire throughout to make him out to be a sinner punished according to his desert. This explanation is also confirmed by Job 14:17. Another explanation is given by Hupfeld: sarcinatores false equals inanes, inutiles, so that שׁקר signifies what lies equals what deceives, as in the parallel member of the verse אלל,

(Note: In the Talmudic, the jugular vein, the cutting of which produces death, is called אלל (later עצב, Arab. ‛ṣb), according to which (b. Chullin 121a) it is explained: healer of the jugular artery, i.e., those who try to heal what is incurable, therefore charlatans, - a strange idea, which has arisen from the defective form of writing אלל. The lxx translates ἰαταὶ κακῶν.)

nothingness, and also עמל (Job 16:2) in a similar connection, is not an objective but attributive genitive; but Psalm 119:69 is decisive against this interpretation of שׁקר טפלי. The parallelism is not so exactly adjusted, as e.g., even רפאי does not on account of the parallel with טפלי signify patchers, ῥάπται, but: they are not able to heal Job's wounds with the medicine of consolation; they are medici nihili, useless physicians. Proverbs 17:28, "Even a fool, when he holdeth his peace, is counted wise," applies to them, si tacuisses, sapiens mansisses; or, as a rabbinical proverb of similar meaning, quoted by Heidenheim, says, השׂגה בהשׂגה הלאות, "the fatigue of comprehension is comprehension," i.e., the silent pause before a problem is half the solution. The jussive form וּתהי, it would be (Ges. 128, 2), is used in the conclusion of the wish. Thus he challenges them to hear his תּוכחת (תּוכחה) and his רבוה. Hirzel is quite right when he says the former does not mean defence (justification), nor the latter proofs (counter-evidence); תוכחת is, according to his signification (significatus, in distinction from sensus), ἔλεγχος, correptio (lxx, Vulg.), and here not so much refutation and answer, as correction in an ethical sense, in correspondence with which רבות is also intended of reproaches, reproofs, or reprimands.

Job 13:10 Parallel Commentaries

Treasury of Scripture Knowledge

reprove

Job 42:7,8 And it was so, that after the LORD had spoken these words to Job, the LORD said to Eliphaz the Temanite, My wrath is kindled against you...

Psalm 50:21,22 These things have you done, and I kept silence; you thought that I was altogether such an one as yourself: but I will reprove you...

Psalm 82:2 How long will you judge unjustly, and accept the persons of the wicked? Selah.

James 2:9 But if you have respect to persons, you commit sin, and are convinced of the law as transgressors.

Cross References
Job 13:8
Will you show partiality toward him? Will you plead the case for God?

Job 32:21
I will not show partiality to any man or use flattery toward any person.

Job 34:19
who shows no partiality to princes, nor regards the rich more than the poor, for they are all the work of his hands?

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