punishment, he seeks his refuge in God, who has set the mark of a horrible disease upon him contrary to his desert, as though he were guilty, and implores Him to confirm the reality of his innocence in some way or other by laying down a pledge for him (ὑποθήκη). The further prayer is ערבני, as word of entreaty which occurs also in Hezekiah's psalm, Isa 38:14, and Psa 119:122; ערב seq. acc. signifies, as noted on the latter passage, to furnish surety for any one, and gen. to take the place of a mediator (comp. also on Heb 7:22, where ἔγγυος is a synon. of μεσίτης). Here, however, the significant עמּך is added: furnish security for me with Thyself; elsewhere the form is ל ערב, to furnish security for (Pro 6:1), or לפני before, any one, here with עם of the person by whom the security is to be accepted. The thought already expressed in Job 16:21 receives a still stronger expression here: God is conceived of as two persons, on the one side as a judge who treats Job as one deserving of punishment, on the other side as a bondsman who pledges himself for the innocence of the sufferer before the judge, and stands as it were as surety against the future. In the question, Job 17:3, the representation is again somewhat changed: Job appears here as the one to whom surety is given. נתקע, described by expositors as reciprocal, is rather reflexive: to give one's hand (the only instance of the med. form of כּף תּקע) = to give surety by striking hands, dextera data sponsionem in se recipere (Hlgst.). And לידי is not to be explained after the analogy of the passive, as the usual ל of the agents: who would allow himself to be struck by my hand, i.e., who would accept the surety from me (Wolfson), which is unnatural both in representation and expression; but it is, according to Pro 6:1 (vid., Bertheau), intended of the hand of him who receives the stroke of the hand of him who gives the pledge. This is therefore the meaning of the question: who else (הוּא מי), if not God himself, should
