Ayub 7:20

Alkitab Terjemahan Baru

Kalau aku berbuat dosa, apakah yang telah kulakukan terhadap Engkau, ya Penjaga manusia? Mengapa Engkau menjadikan aku sasaran-Mu, sehingga aku menjadi beban bagi diriku?

Parallel Translations

Bahasa Indonesia Sehari-hari
Kalau aku berbuat dosa, apakah yang telah kulakukan terhadap Engkau, ya Penjaga manusia? Mengapa Engkau menjadikan aku sasaran-Mu, sehingga aku menjadi beban bagi diriku?

Alkitab Terjemahan Lama
Jikalau aku sudah berdosa, apakah perbuatanku akan Dikau, ya Penyelidik manusia! mengapa Engkau menaruh aku akan sasaran bagimu, sehingga aku menjadi keberatan bagi diriku?

Bible Verse Review
  from Treasury of Scripure Knowledge

I have sinned: Job 9:29-31, Job 13:26, Job 14:16, Job 22:5, Job 31:33, Job 33:9, Job 33:27, Psalms 80:4

O thou preserver: Nehemiah 9:6, Psalms 36:6

why hast: Job 7:12, Job 6:4, Job 16:12-14, Psalms 21:12, Lamentations 3:12

I am: Job 7:11, Job 3:24

Reciprocal: Joshua 7:20 - Indeed 2 Samuel 12:13 - I have sinned 2 Samuel 24:17 - I have sinned Job 11:4 - I am clean Job 19:6 - God Job 30:21 - become cruel

Gill's Notes on the Bible

I have sinned,.... Some render it, "if I have sinned" w; be it so that I have, as my friends say, yet since there is forgiveness with thee, why should I be so afflicted as I am? but there is no need of such a supplement, the words are an affirmation, I have sinned, or I am a sinner; not that he owned that he had been guilty of any notorious sin, or had lived a sinful course of life, on account of which his afflictions came upon him, as his friends suggested; but that he was not without sin, was daily guilty of it, as men, even the best of men, ordinarily are; and being a sinner was not a match for a holy God; he could not contend with him, nor answer him for one sin of a thousand committed by him in thought, word, or deed; and therefore desires him to desist and depart from him, see Luke 5:8;

what shall I do unto thee? this he said, not as one in distress of mind on account of sin, and under the load of the guilt of it, inquiring what he must do to make satisfaction for it, how and what way he could be saved from it; for he knew that nothing done by him in a ceremonial way by sacrifices, nor in a moral way by the performance of duties, could take away sin, or atone for it, or save him from it; he knew this was only by his living Redeemer, and whom he knew and determined should be his salvation, and he only; see Job 9:30; but rather as it may be rendered, "what can or ought I do unto thee?" x that is, more than I have done, namely, to confess my sin unto thee; what more dost thou require of me? or what more can be done by me, than to repent of my sin, acknowledge it, and beg pardon for it? as he does in Job 7:21: or "what can I do unto thee?" thou art all over match for me, I cannot struggle and contend with thee, a sinful man with an holy God:

O thou preserver of men? as he is in a providential way, the supporter of men in their lives and beings; or, "O thou keeper of men" y, as he is, not only of Israel, but of all others, and that night and day; perhaps Job may refer to his setting and keeping a watch over him, Job 7:12; and enclosing and hedging him all around with afflictions, so that he could not get out of the world as he desired; or, "O thou observer of men" z, of their words, ways, works, and actions, and who kept such a strict eye upon him while wrestling with him, and therefore what could he do? or, "O thou Saviour of men" a, by whom only I can be saved from the sins I have been and am daily guilty of:

why hast thou set me as a mark against thee? as a butt to shoot thine arrows at, one affliction after another, thick and fast, see Job 16:12 Lamentations 3:12; the words I think may be rendered, "why hast thou appointed me to meet thee", or "for a meeting with thee?" b as one man challenge, another to meet him in such a place and fight him: alas! I am not equal to thee, I am a mere worm, not able to contend with thee the mighty God, or to meet thee in the way of thy judgments, and to endure the heavy strokes of thy angry hand; and so Bar Tzemach paraphrases it,

"thou hast hated me, and not loved me; that thou hast set, or appointed me to meet thee, as a man meets his enemy in the time of his wrath, and he stirs up against him all his fury:''

and to the same sense, and much in the same words, Jarchi interprets it:

so that I am a burden to myself? weary of his life, through the many pressing and heavy afflictions upon him, as Rebekah was of hers, because of the daughters of Heth, Genesis 27:46. The reading which we follow, and is followed by the Targum, and by most interpreters, Jewish and Christian, is a correction of the scribes, and one of the eighteen places corrected by them; which is no argument of the corruption of the Hebrew text, but of the contrary; since this was only placed in the margin of the Bible, as the Masorites afterwards did with their various readings, showing only what was their sense of this, and the like passages; and as an instruction how in their opinion to understand them, still retaining the other reading or writing; and which, according to Aben Ezra, may be rightly interpreted, and is, "so that I am a burden to thee" c; and which is followed by some, signifying, as Job thought at least, that he was so offensive to him that he could not bear him, but treated him as an enemy; was weary of him, as God is said to be of sinners and their sins, and of the services and duties of carnal professors, see Isaiah 1:14; so Abendana interprets it,

"thou hast set me for a mark unto thee, as if I was a burden to thee.''

w Vatablus, Drusius, Schmidt; so Sept. Syr. Ar. x מה אפעל לך "quid faciam aut facere possum tibi", Michaelis "debeam", Schmidt. y נצר האדם "custos hominum". V. L. Pagninus, Junius Tremellius, Piscator, Mercerus. z "Observator", Schultens. a "Sospitatur", Codurcus "servator", Drusius, Schmidt, Michaelis. Vid. Witsii Oeconom. Foeder. l. 4. c. 3. sect. 30. b למפנע לך "in occursum tibi", Pagninus, Montanus, Mercerus, Drusius. c עליך επι σοι, Sept. "et tibi", Beza, Grotius.

Barnes' Notes on the Bible

I have sinned - חטאתי châṭâ'tı̂y. This is a literal translation, and as it stands in the common version it is the language of a penitent - confessing that he had erred, and making humble acknowledgment of his sins. That such a confession became Job, and that he would be willing to admit that he was a sinner, there can be no doubt; but the connection seems rather to require a different sense - a sense implying that though he had sinned, yet his offences could not be such as to require the notice which God had taken of them. Accordingly this interpretation has been adopted by many, and the Hebrew will bear the construction. It may be rendered as a question, “Have I sinned; what did I against thee” Herder. Or, the sense may be, “I have sinned. I admit it. Let this be conceded. But what can that be to a being like God, that he should take such notice of it? Have I injured him? Have I deserved these heavy trials? Is it proper that he should make me a special mark, and direct his severest judgments against me in this manner?” compare the notes at –Job 35:6-8. The Syriac renders it in this manner, “If I have sinned, what have I done to thee?” So the Arabic, according to Walton. So the Septuagint, Εἰ ἐγὼ ἥμαρτον Ei egō hēmarton - “if I have sinned.” This expresses the true sense. The object is not so much to make a penitent confession, as it is to say, that on the worst construction of the case, on the admission of the truth of the charge, he had not deserved the severe inflictions which he had received at the hand of God.

What shall I do unto thee? - Or, rather, what have I done unto thee? How can my conduct seriously affect thee? It will not mar thy happiness, affect thy peace, or in any way injure a being so great as God. This sentiment is often felt by people - but not often so honestly expressed.

O thou Preserver of men - Or, rather, “O thou that dost watch or observe men.” The word rendered “Preserver” נצר notsēr is a participle from נצר nâtsar which means, according to Gesenius, to watch, to guard, to keep, and is used here in the sense of observing one’s faults; and the idea of Job is, that God closely observed the conduct of people; that he strictly marked their faults, and severely punished them; and he asks with impatience, and evidently with improper feeling, why he thus closely watched people. So it is understood by Schultens, Rosenmuller, Dr. Good, Noyes, Herder, Kennicott, and others. The Septuagint renders it, “who knowest the mind of men?”

Why hast thou set me as a mark? - The word rendered “mark” מפגע mı̂phgâ‛, means properly that which one impinges against - from פגע pâga‛, to impinge against, to meet, to rush upon anyone - and here means, why has God made me such an object of attack or assault? The Septuagint renders it, κατεντευκτήν σου katenteuktēn sou, “an accuser of thee.”

So that I am a burden to myself - The Septuagint renders this, ἐπὶ σοὶ φορτίον epi soi phortion, a burden to thee. The copy from which they translated evidently had עליך ‛alēykā - to thee, instead of עלי ‛ālay - to me, as it is now read in the Hebrew. “The Masoretes also place this among the eighteen passages which they say were altered by transcribers.” Noyes. But the Received Text is sustained by all the versions except the Septuagint and by all the Hebrew manuscripts hitherto examined, and is doubtless the true reading. The sense is plain, that life had become a burden to Job. He says that God had made him the special object of his displeasure, and that his condition was insupportable. That there is much in this language which is irreverent and improper no one can doubt, and it is not possible wholly to vindicate it. Nor are we called to do it by any view which we have of the nature of inspiration. He was a good, but not a perfect man. These expressions are recorded, not for our imitation, but to show what human nature is. Before harshly condemning him, however, we should ask what we would be likely to do in his circumstances; we should remember also, that he had few of the truths and promises to support him which we have.

Clarke's Notes on the Bible

Verse Job 7:20. I have sinned; what shall I do — Dr. Kennicott contends that these words are spoken to Eliphaz, and not to GOD, and would paraphrase them thus: "You say I must have been a sinner. What then? I have not sinned against thee, O thou spy upon mankind! Why hast thou set up me as a butt or mark to shoot at? Why am I become a burden unto thee? Why not rather overlook my transgression, and pass by mine iniquity? I am now sinking to the dust! To-morrow, perhaps, I shall be sought in vain!" See his vindication of Job at the end of these notes on this book. Others consider the address as made to God. Taken in this light, the sense is plain enough.

Those who suppose that the address is made to GOD, translate the 20th verse Job 7:20 thus: "Be it that I have sinned, what injury can I do unto thee, O thou Observer of man? Why hast thou set me up as a mark for thee, and why am I made a burden to thee?" The Septuagint is thus: Ει εγω ἡμαρτον, τι δυνησομαι πραξαι, ὁ επισταμενος τον νουν των ανθρωπων; If I have sinned, what can I do, O thou who knowest the mind of men? Thou knowest that it is impossible for me to make any restitution. I cannot blot out my offenses; but whether I have sinned so as to bring all these calamities upon me, thou knowest, who searchest the hearts of men.