Job 14:11
Parallel Verses
English Standard Version
As waters fail from a lake and a river wastes away and dries up,

King James Bible
As the waters fail from the sea, and the flood decayeth and drieth up:

American Standard Version
As the waters fail from the sea, And the river wasteth and drieth up;

Douay-Rheims Bible
As if the waters should depart out of the sea, and an emptied river should be dried up:

English Revised Version
As the waters fail from the sea, and the river decayeth and drieth up;

Webster's Bible Translation
As the waters fail from the sea, and the flood decayeth and drieth up:

Job 14:11 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

4 Would that a pure one could come from an impure!

Not a single one - -

5 His days then are determined,

The number of his months is known to Thee,

Thou hast appointed bounds for him that he may not pass over:

6 Look away from him then, and let him rest,

Until he shall accomplish as a hireling his day.

Would that perfect sinlessness were possible to man; but since (to use a New Testament expression) that which is born of the flesh is flesh, there is not a single one pure. The optative מי־יתּן seems to be used here with an acc. of the object, according to its literal meaning, quis det s. afferat, as Job 31:31; Deuteronomy 28:67; Psalm 14:7. Ewald remarks (and refers to 358, b, of his Grammar) that לא, Job 14:4, must be the same as לוּ; but although in 1 Samuel 20:14; 2 Samuel 13:26; 2 Kings 5:17, לא might be equivalent to the optative לו, which is questionable, still אחד לא here, as an echo of אין גם־אחד, Psalm 14:3, is Job's own answer to his wish, that cannot be fulfilled: not one, i.e., is in existence. Like the friends, he acknowledges an hereditary proneness to sin; but this proneness to sin affords him no satisfactory explanation of so unmerciful a visitation of punishment as his seems to him to be. It appears to him that man must the rather be an object of divine forbearance and compassion, since absolute purity is impossible to him. If, as is really the case, man's days are חרוּצים, cut off, i.e., ἀποτόμως, determined (distinct from חרוצים with an unchangeable Kametz: sharp, i.e., quick, eager, diligent), - if the number of his months is with God, i.e., known by God, because fixed beforehand by Him, - if He has set fixed bounds (Keri חקּיו) for him, and he cannot go beyond them, may God then look away from him, i.e., turn from him His strict watch (מן שׁעה, as Job 7:19; מן שׁית, Job 10:20), that he may have rest (יחדּל, cesset), so that he may at least as a hireling enjoy his day. Thus ירצה is interpreted by all modern expositors, and most of them consider the object or reason of his rejoicing to be the rest of evening when his work is done, and thereby miss the meaning.

Hahn appropriately says, "He desires that God would grant man the comparative rest of the hireling, who must toil in sorrow and eat his bread in the sweat of his brow, but still is free from any special suffering, by not laying extraordinary affliction on him in addition to the common infirmities beneath which he sighs. Since the context treats of freedom from special suffering in life, not of the hope of being set free from it, comp. Job 13:25-27; Job 14:3, the explanation of Umbreit, Ew., Hirz., and others, is to be entirely rejected, viz., that God would at least permit man the rest of a hireling, who, though he be vexed with heavy toil, cheerfully reconciles himself to it in prospect of the reward he hopes to obtain at evening time. Job does not claim for man the toil which the hireling gladly undergoes in expectation of complete rest, but the toil of the hireling, which seems to him to be rest in comparison with the possibility of having still greater toil to undergo." Such is the true connection.

(Note: In honour of our departed friend, whose Commentary on Job abounds in observations manifesting a delicate appreciation of the writer's purpose and thought, we have quoted his own words.)

Man's life - this life which is as a hand-breadth (Psalm 39:6), and in Job 7:1. is compared to a hireling's day, which is sorrowful enough - is not to be overburdened with still more and extraordinary suffering.

It must be asked, however, whether ריה seq. acc. here signifies εὐδοκεῖν (τὸν βίον, lxx), or not rather persolvere; for it is undeniable that it has this meaning in Leviticus 26:34 (vid., however Keil [Pent., en loc.]) and elsewhere (prop. to satisfy, remove, discharge what is due). The Hiphil is used in this sense in post-biblical Hebrew, and most Jewish expositors explain ירצה by ישלים. If it signifies to enjoy, עד ought to be interpreted: that (he at least may, like as a hireling, enjoy his day). But this signification of עד (ut in the final sense) is strange, and the signification dum (Job 1:18; Job 8:21) or adeo ut (Isaiah 47:7) is not, however, suitable, if ירצה is to be explained in the sense of persolvere, and therefore translate donec persolvat (persolverit). We have translated "until he accomplish," and wish "accomplish" to be understood in the sense of "making complete," as Colossians 1:24, Luther ("vollzhlig machen") equals ἀνταναπληροῦν.

Job 14:11 Parallel Commentaries

Treasury of Scripture Knowledge

the flood

Job 6:15-18 My brothers have dealt deceitfully as a brook, and as the stream of brooks they pass away...

Jeremiah 15:18 Why is my pain perpetual, and my wound incurable, which refuses to be healed? will you be altogether to me as a liar...

Cross References
Isaiah 19:5
And the waters of the sea will be dried up, and the river will be dry and parched,

Job 14:12
so a man lies down and rises not again; till the heavens are no more he will not awake or be roused out of his sleep.

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