Job 10:14
Parallel Verses
English Standard Version
If I sin, you watch me and do not acquit me of my iniquity.

King James Bible
If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.

American Standard Version
If I sin, then thou markest me, And thou wilt not acquit me from mine iniquity.

Douay-Rheims Bible
If I have sinned and thou hast spared me for an hour: why dost thou not suffer me to be clean from my iniquity?

English Revised Version
If I sin, then thou markest me, and thou wilt not acquit me from mine iniquity.

Webster's Bible Translation
If I sin, then thou markest me, and thou wilt not acquit me from my iniquity.

Job 10:14 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

8 Thy hands have formed and perfected me

Altogether round about, and Thou hast now swallowed me up!

9 Consider now, that Thou has perfected me as clay,

And wilt Thou turn me again into dust?

10 Hast Thou not poured me out as milk,

And curdled me as curd?

11 With skin and flesh hast Thou clothed me,

And Thou hast intertwined me with bones and sinews;

12 Life and favour Thou hast shown me,

And thy care hath guarded my breath.

The development of the embryo was regarded by the Israelitish Chokma as one of the greatest mysteries (Ecclesiastes 11:5; 2 Macc. 7:22f.). There are two poetical passages which treat explicitly of this mysterious existence: this strophe of the book of Job, and the Psalm by David, Psalm 139:13-16 (Psychol. S. 210). The assertion of Scheuchzer, Hoffmann, and Oetinger, that these passages of Scripture "include, and indeed go beyond, all recent systemata generationis," attributes to Scripture a design of imparting instruction, - a purpose which is foreign to it. Scripture nowhere attempts an analysis of the workings of nature, but only traces them back to their final cause. According to the view of Scripture, a creative act similar to the creation of Adam is repeated at the origin of each individual; and the continuation of development according to natural laws is not less the working of God than the creative planting of the very beginning. Thy hands, says Job, have formed (עצּב, to cut, carve, fashion; cognate are חצב, קצב, without the accompanying notion of toil, which makes this word specially appropriate, as describing the fashioning of the complicated nature of man) and perfected me. We do not translate: made; for עשׂה stands in the same relation to ברא and יצר as perficere to creare and fingere (Genesis 2:2; Isaiah 43:7). יחד refers to the members of the body collectively, and סביב to the whole form. The perfecting as clay implies three things: the earthiness of the substance, the origin of man without his knowledge and co-operation, and the moulding of the shapeless substance by divine power and wisdom. The primal origin of man, de limo terrae (Job 33:6; Psalm 139:15), is repeated in the womb. The figures which follow (Job 10:10) describe this origin, which being obscure is all the more mysterious, and glorifies the power of God the more. The sperma is likened to milk; the חתּיך (used elsewhere of smelting), which Seb. Schmid rightly explains rem colliquatam fundere et immittere in formam aliquam, refers to the nisus formativus which dwells in it. The embryo which is formed from the sperma is likened to גּבינה, which means in all the Semitic dialects cheese (curd). "As whey" (Ewald, Hahn) is not suitable; whey does not curdle; in making cheese it is allowed to run off from the curdled milk. "As cream" (Schlottm.) is not less incorrect; cream is not lac coagulatum, which the word signifies. The embryo forming itself from the sperma is like milk which is curdled and beaten into shape.

The consecutio temporum, moreover, must be observed here. It is, for example, incorrect to translate, with Ewald: Dost Thou not let me flow away like milk, etc. Job looks back to the beginning of his life; the four clauses, Job 10:10, Job 10:11, under the control of the first two verbs (Job 10:8), which influence the whole strophe, are also retrospective in meaning. The futt. are consequently like synchronous imperff.; as, then, Job 10:12 returns to perff., Job 10:11 describes the development of the embryo to the full-grown infant, on which Grotius remarks: Hic ordo est in genitura: primum pellicula fit, deinde in ea caro, duriora paulatim accedunt, and by Job 10:12, the manifestations of divine goodness, not only in the womb, but from the beginning of life and onwards, are intended. The expression "Life and favour (this combination does not occur elsewhere) hast Thou done to me" is zeugmatic: He has given him life, and sustained that life amidst constant proofs of favour; His care has guarded the spirit (רוּח), by which his frame becomes a living and self-conscious being. This grateful retrospect is interspersed with painful reflections, in which Job gives utterance to his feeling of the contrast between the manifestation of the divine goodness which he had hitherto experienced and his present condition. As in Job 10:8., ותּבלּעני, which Hirzel wrongly translates: and wilt now destroy me; it is rather: and hast now swallowed me up, i.e., drawn me down into destruction, as it were brought me to nought; or even, if in the fut. consec., as is frequently the case, the consecutive and not the aorist signification preponderates: and now swallowest me up; and in Job 10:9 (where, though not clear from the syntax, it is clear from the substance that תשׁיבני is not to be understood as an imperfect, like the futt. in Job 10:10.): wilt Thou cause me to become dust again? The same tone is continued in the following strophe. Thus graciously has he been brought into being, and his life sustained, in order that he may come to such a terrible end.

Job 10:14 Parallel Commentaries

Treasury of Scripture Knowledge

then

Job 13:26,27 For you write bitter things against me, and make me to possess the iniquities of my youth...

Job 14:16 For now you number my steps: do you not watch over my sin?

Psalm 130:3 If you, LORD, should mark iniquities, O Lord, who shall stand?

Psalm 139:1 O lord, you have searched me, and known me.

thou wilt

Job 7:21 And why do you not pardon my transgression, and take away my iniquity? for now shall I sleep in the dust...

Exodus 34:7 Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty...

Numbers 14:18 The LORD is long-suffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty...

Cross References
Exodus 34:7
keeping steadfast love for thousands, forgiving iniquity and transgression and sin, but who will by no means clear the guilty, visiting the iniquity of the fathers on the children and the children's children, to the third and the fourth generation."

Job 7:20
If I sin, what do I do to you, you watcher of mankind? Why have you made me your mark? Why have I become a burden to you?

Job 7:21
Why do you not pardon my transgression and take away my iniquity? For now I shall lie in the earth; you will seek me, but I shall not be."

Job 9:28
I become afraid of all my suffering, for I know you will not hold me innocent.

Job 33:9
You say, 'I am pure, without transgression; I am clean, and there is no iniquity in me.

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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.
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