Job 13:12
Parallel Verses
English Standard Version
Your maxims are proverbs of ashes; your defenses are defenses of clay.

King James Bible
Your remembrances are like unto ashes, your bodies to bodies of clay.

American Standard Version
Your memorable sayings are proverbs of ashes, Your defences are defences of clay.

Douay-Rheims Bible
Your remembrance shall be compared to ashes, and your necks shall be brought to clay.

English Revised Version
Your memorable sayings are proverbs of ashes, your defences are defences of clay.

Webster's Bible Translation
Your remembrances are like to ashes, your bodies to bodies of clay.

Job 13:12 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 13:12 Parallel Commentaries

Treasury of Scripture Knowledge

remembrances

Job 18:17 His remembrance shall perish from the earth, and he shall have no name in the street.

Exodus 17:14 And the LORD said to Moses, Write this for a memorial in a book, and rehearse it in the ears of Joshua...

Psalm 34:16 The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.

Psalm 102:12 But you, O LORD, shall endure for ever; and your remembrance to all generations.

Psalm 109:15 Let them be before the LORD continually, that he may cut off the memory of them from the earth.

Proverbs 10:7 The memory of the just is blessed: but the name of the wicked shall rot.

Isaiah 26:14 They are dead, they shall not live; they are deceased, they shall not rise: therefore have you visited and destroyed them...

ashes

Genesis 18:27 And Abraham answered and said, Behold now, I have taken on me to speak to the LORD, which am but dust and ashes:

to bodies

Job 4:19 How much less in them that dwell in houses of clay, whose foundation is in the dust, which are crushed before the moth?

Genesis 2:7 And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

2 Corinthians 5:1 For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands...

Cross References
Job 13:11
Will not his majesty terrify you, and the dread of him fall upon you?

Job 13:13
"Let me have silence, and I will speak, and let come on me what may.

Job 27:1
And Job again took up his discourse, and said:

Job 29:1
And Job again took up his discourse, and said:

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