14:13 “O that 1 you would hide me in Sheol, 2
and conceal me till your anger has passed! 3
O that you would set me a time 4
and then remember me! 5
14:14 If a man dies, will he live again? 6
All the days of my hard service 7 I will wait 8
until my release comes. 9
14:15 You will call 10 and I 11 – I will answer you;
you will long for 12 the creature you have made. 13
21:23 “One man dies in his full vigor, 14
completely secure and prosperous,
21:24 his body 15 well nourished, 16
and the marrow of his bones moist. 17
21:25 And another man 18 dies in bitterness of soul, 19
never having tasted 20 anything good.
21:26 Together they lie down in the dust,
and worms cover over them both.
21:30 that the evil man is spared
from the day of his misfortune,
that he is delivered 21
from the day of God’s wrath?
30:23 I know that you are bringing 22 me to death,
to the meeting place for all the living.
1 tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”
2 sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
3 tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
4 tn This is the same word used in v. 5 for “limit.”
5 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.
6 tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.
7 tn See Job 7:1.
8 tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.
9 tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).
10 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3).
11 tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.”
12 tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202).
13 tn Heb “long for the work of your hands.”
14 tn The line has “in the bone of his perfection.” The word עֶצֶם (’etsem), which means “bone,” is used pronominally to express “the same, very”; here it is “in the very fullness of his strength” (see GKC 449 §139.g). The abstract תֹּם (tom) is used here in the sense of physical perfection and strengths.
15 tn The verb עָטַן (’atan) has the precise meaning of “press olives.” But because here it says “full of milk,” the derived meaning for the noun has been made to mean “breasts” or “pails” (although in later Hebrew this word occurs – but with olives, not with milk). Dhorme takes it to refer to “his sides,” and repoints the word for “milk” (חָלָב, khalav) to get “fat” (חֶלֶב, khelev) – “his sides are full of fat,” a rendering followed by NASB. However, this weakens the parallelism.
16 tn This interpretation, adopted by several commentaries and modern translations (cf. NAB, NIV), is a general rendering to capture the sense of the line.
17 tn The verb שָׁקָה (shaqah) means “to water” and here “to be watered thoroughly.” The picture in the line is that of health and vigor.
18 tn The expression “this (v. 23)…and this” (v. 25) means “one…the other.”
19 tn The text literally has “and this [man] dies in soul of bitterness.” Some simply reverse it and translate “in the bitterness of soul.” The genitive “bitterness” may be an attribute adjective, “with a bitter soul.”
20 tn Heb “eaten what is good.” It means he died without having enjoyed the good life.
21 tn The verb means “to be led forth.” To be “led forth in the day of trouble” means to be delivered.
22 tn The imperfect verb would be a progressive imperfect, it is future, but it is also already underway.