English Standard Version
If it is not so, who will prove me a liar and show that there is nothing in what I say?”
King James Bible
And if it be not so now, who will make me a liar, and make my speech nothing worth?
American Standard Version
And if it be not so now, who will prove me a liar, And make my speech nothing worth?
And if it be not so, who can convince me that I have lied, and set my words before God?
English Revised Version
And if it be not so now, who will prove me a liar, and make my speech nothing worth?
Webster's Bible Translation
And if it is not so now, who will make me a liar, and make my speech of no worth?
Job 24:25 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
18 For he is light upon the surface of the water;
Their heritage is cursed upon the earth;
He turneth no more in the way of the vineyard.
19 Drought, also heat, snatch away snow water -
So doth Shel those who have sinned.
20 The womb forgetteth him, worms shall feast on him,
He is no more remembered;
So the desire of the wicked is broken as a tree -
21 He who hath plundered the barren that bare not,
And did no good to the widow.
The point of comparison in Job 24:18 is the swiftness of the disappearing: he is carried swiftly past, as any light substance on the surface of the water is hurried along by the swiftness of the current, and can scarcely be seen; comp. Job 9:26 : "My days shoot by as ships of reeds, as an eagle which dasheth upon its prey," and Hosea 10:7, "Samaria's king is destroyed like a bundle of brushwood (lxx, Theod., φρύγανον) on the face of the water," which is quickly drawn into the whirlpool, or buried by the approaching wave.
(Note: The translation: like foam (spuma or bulla), is also very suitable here. Thus Targ., Symm., Jerome, and others; but the signification to foam cannot be etymologically proved, whereas קצף in the signification confringere is established by קצפה, breaking, Joel 1:7, and Arab. qṣf; so that consequently קצף, as synon. of אף, signifies properly the breaking forth, and is then allied to אברה.)
But here the idea is not that of being swallowed up by the waters, as in the passage in Hosea, but, on the contrary, of vanishing from sight, by being carried rapidly past by the rush of the waters. If, then, the evil-doer dies a quick, easy death, his heritage (חלקה, from חלק, to divide) is cursed by men, since no one will dwell in it or use it, because it is appointed by God to desolation on account of the sin which is connected with it (vid., on Job 15:28); even he, the evil-doer, no more turns the way of the vineyard (פּנה, with דּרך, not an acc. of the obj., but as indicating the direction equals אל־דּרך; comp. 1 Samuel 13:18 with 1 Samuel 13:17 of the same chapter), proudly to inspect his wide extended domain, and overlook the labourers. The curse therefore does not come upon him, nor can one any longer lie in wait for him to take vengeance on him; it is useless to think of venting upon him the rage which his conduct during life provoked; he is long since out of reach in Shel.
That which Job says figuratively in Job 24:18, and in Job 21:13 without a figure: "in a moment they go down to Shel," he expresses in Job 24:19 under a new figure, and, moreover, in the form of an emblematic proverb (vid., Herzog's Real-Encyklopdie, xiv. 696), according to the peculiarity of which, not כּן, but either only the copulative Waw (Proverbs 25:25) or nothing whatever (Proverbs 11:22), is to be supplied before שׁאול חטאו. חטאוּ is virtually an object: eos qui peccarunt. Job 24:19 is a model-example of extreme brevity of expression, Ges. 155, 4, b. Sandy ground (ציּה, arid land, without natural moisture), added to it (גּם, not: likewise) the heat of the sun - these two, working simultaneously from beneath and above, snatch away (גּזלוּ, cogn. גּזר, root גז, to cut, cut away, tear away; Arab. jzr, fut. i, used of sinking, decreasing water) מימי שׁלג, water of (melted) snow (which is fed from no fountain, and therefore is quickly absorbed), and Shel snatches away those who have sinned ( equals גּזלה את־אשׁר חטאוּ). The two incidents are alike: the death of those whose life has been a life of sin, follows as a consequence easily and unobserved, without any painful and protracted struggle. The sinner disappears suddenly; the womb, i.e., the mother that bare him, forgets him (רחם, matrix equals mater; according to Ralbag: friendship, from רחם, to love tenderly; others: relationship, in which sense Arab. raḥimun equals רחם is used), worms suck at him (מתקו for מתקתּוּ, according to Ges. 147, a, sugit eum, from which primary notion of sucking comes the signification to be sweet, Job 21:33 : Syriac, metkat ennun remto; Ar. imtasahum, from the synonymous Arab. maṣṣa equals מצץ, מצה, מזה), he is no more thought of, and thus then is mischief (abstr. pro concr. as Job 5:16) broken like a tree (not: a staff, which עץ never, not even in Hosea 4:12, directly, like the Arabic ‛asa, ‛asât, signifies). Since עולה is used personally, רעה וגו, Job 24:21, can be connected with it as an appositional permutative. His want of compassion (as is still too often seen in the present day in connection with the tyrannical conduct of the executive in Syria and Palestine, especially on the part of those who collected the taxes) goes the length of eating up, i.e., entirely plundering, the barren, childless (Genesis 11:30; Isaiah 54:1), and therefore helpless woman, who has no sons to protect and defend her, and never showing favour to the widow, but, on the contrary, thrusting her away from him. There is as little need for regarding the verb רעה here, with Rosenm. after the Targ., in the signification confringere, as cognate with רעע, רצץ, as conversely to change תּרעם, Psalm 2:9, into תּרעם; it signifies depascere, as in Job 20:26, here in the sense of depopulari. On the form ייטיב for יימיב, vid., Ges. 70, 2, rem.; and on the transition from the part. to the v. fin., vid., Ges. 134, rem. 2. Certainly the memory of such an one is not affectionately cherished; this is equally true with what Job maintains in Job 21:32, that the memory of the evil-doer is immortalized by monuments. Here the allusion is to the remembrance of a mother's love and sympathetic feeling. The fundamental thought of the strophe is this, that neither in life nor in death had he suffered the punishment of his evil-doing. The figure of the broken tree (broken in its full vigour) also corresponds to this thought; comp. on the other hand what Bildad says, Job 18:16 : "his roots dry up beneath, and above his branch is lopped off" (or: withered). The severity of his oppression is not manifest till after his death.
Treasury of Scripture Knowledge
who will make
"But now, be pleased to look at me, for I will not lie to your face.
Then Bildad the Shuhite answered and said:
my lips will not speak falsehood, and my tongue will not utter deceit.
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