29:2 “O that I could be 1 as 2 I was
in the months now gone, 3
in the days 4 when God watched 5 over me,
29:3 when 6 he caused 7 his lamp 8
to shine upon my head,
and by his light
I walked 9 through darkness; 10
29:4 just as I was in my most productive time, 11
when God’s intimate friendship 12 was experienced in my tent,
29:5 when the Almighty 13 was still with me
and my children were 14 around me;
1 tn The optative is here expressed with מִי־יִתְּנֵנִי (mi-yittÿneni, “who will give me”), meaning, “O that I [could be]…” (see GKC 477 §151.b).
2 tn The preposition כּ (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 §118.u).
3 tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present.
4 tn The construct state (“days of”) governs the independent sentence that follows (see GKC 422 §130.d): “as the days of […] God used to watch over me.”
5 tn The imperfect verb here has a customary nuance – “when God would watch over me” (back then), or “when God used to watch over me.”
6 tn This clause is in apposition to the preceding (see GKC 426 §131.o). It offers a clarification.
7 tn The form בְּהִלּוֹ (bÿhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the ה (he). The proper spelling would have been with a ַ (patakh) under the preposition, reflecting הַהִלּוֹ (hahillo). If it were Qal, it would just mean “when his light shone.”
8 sn Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes.
9 tn Here too the imperfect verb is customary – it describes action that was continuous, but in a past time.
10 tn The accusative (“darkness”) is here an adverbial accusative of place, namely, “in the darkness,” or because he was successfully led by God’s light, “through the darkness” (see GKC 374 §118.h).
11 tn Heb “in the days of my ripeness.” The word חֹרֶף (khoref) denotes the time when the harvest is gathered in because the fruit is ripe. Since this is the autumn, many translate that way here – but “autumn” has a different connotation now. The text is pointing to a time when the righteous reaps what he has sown, and can enjoy the benefits. The translation “most productive time” seems to capture the point better than “autumn” or even “prime.”
12 tc The word סוֹד (sod) in this verse is an infinitive construct, prefixed with the temporal preposition and followed by a subjective genitive. It forms a temporal clause. There is some disagreement about the form and its meaning. The confusion in the versions shows that they were paraphrasing to get the general sense. In the Bible the derived noun (from יָסַד, yasad) means (a) a circle of close friends; (b) intimacy. Others follow the LXX and the Syriac with a meaning of “protect,” based on a change from ד (dalet) to כּ (kaf), and assuming the root was סָכַךְ (sakhakh). This would mean, “when God protected my tent” (cf. NAB). D. W. Thomas tries to justify this meaning without changing the text (“The Interpretation of BSOÝD in Job 29:4,” JBL 65 [1946]: 63-66).
13 tn Heb “Shaddai.”
14 tc Some commentators suggest that עִמָּדִי (’immadi, “with me”) of the second colon of v. 6 (which is too long) belongs to the second colon of v. 5, and should be pointed as the verb עָמָדוּ (’amadu, “they stood”), meaning the boys stood around him (see, e.g., E. Dhorme, Job, 417). But as R. Gordis (Job, 319) notes, there is a purpose for the imbalance of the metric pattern at the end of a section.