Their reasons will not stand before God, but, like clay that will not hold together, fall to pieces.
Verse 13
Be silent therefore from me, he says to them, i.e., stand away from me and leave me in peace (opp. החרישׁ אל, Isa 41:1): then will I speak, or: in order that I may speak (the cohortative usual in apod. imper.) - he, and he alone, will defend (i.e., against God) his cause, which they have so uncharitably abandoned in spite of their better knowledge and conscience, let thereby happen (עבר, similar to Deu 24:5) to him מה, whatever may happen (מה שׁיעבר); or more simply: whatever it may be, quidquid est, as 2Sa 18:22 ויהי מה, let happen whatever may happen; or more simply: whatever it may be, like מה דּבר quodcunque, Num 23:3; מי occurs also in a similar sense, thus placed last (Ewald, §104, d).
Verse 14
Wherefore should he carry away his flesh in his teeth, i.e., be intent upon the maintenance of his life, as a wild beast upon the preservation of its prey, by holding it between its teeth (mordicus tenet) and carrying it away? This is a proverbial phrase which does not occur elsewhere; for Jer 38:2 (thy life shall become as spoil, לשׁלל, to thee) is only similar in outward appearance. It may be asked whether Job 13:14 continues the question begun with על־מה (vid., on Isa 1:5): and wherefore should I take my soul in my hands, i.e., carefully protect it as a valuable possession? (Eichh., Umbr., Vaih.). But apart from Psa 119:109 (my soul is continually in my hand), - where it may be asked, whether the soul is not there regarded as treasure (according to the current religious phrase: to carry his soul in his hand = to work out the blessedness of his soul with fear and trembling), - בכפּיו נפשׁו שׂים signifies everywhere else (Jdg 12:3; 1Sa 19:5; 1Sa 28:21) as much as to risk one's life without fear of death, properly speaking: to fight one's way through with one's fist, perishing so soon as the strength of one's fist is gone (Ewald);
