English Standard Version
I could strengthen you with my mouth, and the solace of my lips would assuage your pain.
King James Bible
But I would strengthen you with my mouth, and the moving of my lips should asswage your grief.
American Standard Version
But I would strengthen you with my mouth, And the solace of my lips would assuage your grief .
I would strengthen you with my mouth, and would move my lips, as sparing you.
English Revised Version
But I would strengthen you with my mouth, and the solace of my lips should assuage your grief.
Webster's Bible Translation
But I would strengthen you with my mouth and the moving of my lips should assuage your grief.
Job 16:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
31 Let him not trust in evil-he is deceived,
For evil shall be his possession.
32 His day is not yet, then it is accomplished,
And his palm-branch loseth its freshness.
33 He teareth off as a vine his young grapes,
And He casteth down as an olive-tree his flower.
34 The company of the hypocrite is rigid,
And fire consumeth the tents of bribery.
35 They conceive sorrow and bring forth iniquity,
And their inward part worketh self-deceit.
אל does not merely introduce a declaration respecting the future (Luther: he will not continue, which moreover must have been expressed by the Niph.), but is admonitory: may he only not trust in vanity (Munach here instead of Dech, according to the rule of transformation, Psalter, ii. 504, 4) - he falls, so far as he does it, into error, or brings himself into error (נתעה, 3 praet., not part., and Niph. like Isaiah 19:14, where it signifies to be thrust backwards and forwards, or to reel about helplessly), - a thought one might expect after the admonition (Olsh. conjectures נתעב, one who is detestable): this trusting in evil is self-delusion, for evil becomes his exchange (תּמוּרה not compensatio, but permutatio, acquisitio). We have translated שׁוא by "evil" (Unheil), by which we have sought elsewhere to render און, in order that we might preserve the same word in both members of the verse. In Job 15:31, שׁוא (in form equals שׁוא from שׁוא, in the Chethib שוּ, the Aleph being cast away, like the Arabic sû', wickedness, form the v. cavum hamzatum s-'a equals sawu'a) is waste and empty in mind, in Job 15:31 (comp. Hosea 12:12) waste and empty in fortune; or, to go further from the primary root, in the former case apparent goodness, in the latter apparent prosperity - delusion, and being undeceived "evil" in the sense of wickedness, and of calamity. תּמּלא, which follows, refers to the exchange, or neutrally to the evil that is exchanged: the one or the other fulfils itself, i.e., either: is realized (passive of מלּא, 1 Kings 8:15), or: becomes complete, which means the measure of the punishment of his immorality becomes full, before his natural day, i.e., the day of death, is come (comp. for expression, Job 22:16; Ecclesiastes 7:17). The translation: then it is over with him (Ges., Schlottm., and others), is contrary to the usage of the language; and that given by the Jewish expositors, תּמּלא equals תּמּלל (abscinditur or conteritur), is a needlessly bold suggestion. - Job 15:32. It is to be observed that רעננה is Milel, and consequently 3 praet., not as in Sol 1:16 Milra, and consequently adj. כּפּה is not the branches generally (Luzzatto, with Raschi: branchage), but, as the proverbial expression for the high and low, Isaiah 9:13; Isaiah 19:15 (vid., Dietrich, Abhandlung zur hebr. Gramm. S. 209), shows, the palm-branch bent downwards (comp. Targ. Esther 1:5, where כּפּין signifies seats and walks covered with foliage). "His palm-branch does not become green, or does not remain green" (which Symm. well renders: οὐκ εὐθαλήσει), means that as he himself, the palm-trunk, so also his family, withers away. In Job 15:33 it is represented as בּסר ( equals בּסר), wild grapes, or even unripe grapes of a vine, and as נצּה, flowers of an olive.
(Note: In order to appreciate the point of the comparison, it is needful to know that the Syrian olive-tree bears fruit plentifully the first, third, and fifth years, but rests during the second, fourth, and sixth. It blossoms in these years also, but the blossoms fall off almost entirely without any berries being formed. The harvest of the olive is therefore in such years very scanty. With respect to the vine, every year an enormous quantity of grapes are used up before they are ripe. When the berries are only about the size of a pea, the acid from them is used in housekeeping, to prepare almost every kind of food. The people are exceedingly fond of things sour, a taste which is caused by the heat of the climate. During the months of June, July, and August, above six hundred horses and asses laden with unripe grapes come daily to the market in Damascus alone, and during this season no one uses vinegar; hence the word בסרא signifies in Syriac the acid (vinegar) κατ ̓ ἐξοχήν. In Arabic the unripe grapes are exclusively called hhossrum (Arab. htsrm), or, with a dialectic distinction, hissrim. - Wetzst.)
In Job 15:32 the godless man himself might be the subject: he casts down, like an olive-tree, his flowers, but in Job 15:32 this is inadmissible; if we interpret: "he shakes off (Targ. יתּר, excutiet), like a vine-stock, his young grapes," this (apart from the far-fetched meaning in יחמס) is a figure that is untrue to nature, since the grapes sit firmer the more unripe they are; and if one takes the first meaning of חמס, "he acts unjustly, as a vine, to his omphax" (e.g., Hupf.), whether it means that he does not let it ripen, or that he does not share with it any of the sweet sap, one has not only an indistinct figure, but also (since what God ordains for the godless is described as in operation) an awkward comparison. The subject of both verbs is therefore other than the vine and olive themselves. But why only an impersonal "one"? In Job 15:30 רוח פיו was referred to God, who is not expressly mentioned. God is also the subject here, and יחמס, which signifies to act with violence to one's self, is modified here to the sense of tearing away, as Lamentations 2:6 (which Aben-Ezra has compared), of tearing out; כגפן, כזית, prop. as a vine-stock, as an olive-tree, is equivalent to even as such an one.
Job 15:34 declares the lot of the family of the ungodly, which has been thus figuratively described, without figure: the congregation (i.e., here: family-circle) of the ungodly (חנף according to its etymon inclinans, propensus ad malum, vid., on Job 13:16) is (as it is expressed from the standpoint of the judgment that is executed) גּלמוּד, a hard, lifeless, stony mass (in the substantival sense of the Arabic galmûd instead of the adject. גלמודה, Isaiah 49:21), i.e., stark dead (lxx θάνατος; Aq., Symm., Theod., ἄκαρπος), and fire has devoured the tents of bribery (after Ralbag: those built by bribery; or even after the lxx: οἴκους δωροδεκτῶν). The ejaculatory conclusion, Job 15:35, gives the briefest expression to that which has been already described. The figurative language, Job 15:35, is like Psalm 7:15; Isaiah 59:4 (comp. supra, p. 257); in the latter passage similar vividly descriptive infinitives are found (Ges. 131, 4, b). They hatch the burdens or sorrow of others, and what comes from it is evil for themselves. What therefore their בּטן, i.e., their inward part, with the intermingled feelings, thoughts, and strugglings (Olympiodorus: κοιλίαν ὅλον τὸ ἐντὸς χωρίον φησὶ καὶ αὐτὴν τῆν ψυχήν), prepares or accomplishes (יכין similar to Job 27:17; Job 38:41), that on which it works, is מרמה, deceit, with which they deceive others, and before all, themselves (New Test. ἀπάτη).
Treasury of Scripture Knowledge
But I would
I also could speak as you do, if you were in my place; I could join words together against you and shake my head at you.
"If I speak, my pain is not assuaged, and if I forbear, how much of it leaves me?
I chose their way and sat as chief, and I lived like a king among his troops, like one who comforts mourners.
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