Hiob 17:3

3 Lay down now, be bondsman for me with Thyself; Who else should furnish surety to me?! 4 For Thou hast closed their heart from understanding, Therefore wilt Thou not give authority to them. 5 He who giveth his friends for spoil, The eyes of his children shall languish. It is unnecessary, with Reiske and Olsh., to read ערבני (pone quaeso arrhabonem meum = pro me) in order that שׂימה may not stand without an object; שׂימה has this meaning included in it, and the ארבני which follows shows that neither לבך (Ralbag) nor ידך (Carey) is to be supplied; accordingly שׂים here, like Arab. wḍ‛ (wâḍ‛), and in the classics both τιθέναι and ponere, signifies alone the laying down of a pledge. Treated by the friends as a criminal justly undergoing 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 pled…

In this chapter, I. Job reflects upon the harsh censures which his friends had passed upon him, and looking upon himself as a dying man (Job 17:1), he appeals to God, and begs of him speedily to appear for him, and right him, because they had wronged him, and he knew not how to right himself (Job 17:2-7). But he hopes that, though it should be a surprise, it will be no stumbling-block, to good people, to see him thus abused (Job 17:8, Job 17:9). II. He reflects upon the vain hopes they had fed him with, that he should yet see good days, showing that his days were just at an end, and with his body all his hopes would be buried in the dust (Job 17:10-16). His friends becoming strange to him, which greatly grieved him, he makes death and the grave familiar to him, which yielded him some comfort.

17:3-5 defend my innocence, O God (literally please keep my pledge with yourself): A pledge (Hebrew ‘erabon) can be a deposit guaranteeing payment (Gen 38:17-20; Exod 22:26-27; Deut 24:10-14; see Prov 20:16; 27:13), so this might suggest atonement. It might also be another reference to Job’s desire for an advocate to plead his case (see study note on Job 16:19-21).