3:25 For the very thing I dreaded 1 has happened 2 to me,
and what I feared has come upon me. 3
3:26 I have no ease, 4 I have no quietness;
I cannot rest; 5 turmoil has come upon me.” 6
29:18 “Then I thought, ‘I will die in my own home, 7
my days as numerous as the grains of sand. 8
8:15 We hoped for good fortune, but nothing good has come of it.
We hoped for a time of relief, but instead we experience terror. 9
14:19 Then I said,
“Lord, 10 have you completely rejected the nation of Judah?
Do you despise 11 the city of Zion?
Why have you struck us with such force
that we are beyond recovery? 12
We hope for peace, but nothing good has come of it.
We hope for a time of relief from our troubles, but experience terror. 13
15:18 Why must I continually suffer such painful anguish?
Why must I endure the sting of their insults like an incurable wound?
Will you let me down when I need you
like a brook one goes to for water, but that cannot be relied on?” 14
1:12 Indeed, the residents of Maroth 15 hope for something good to happen, 16
though the Lord has sent disaster against the city of Jerusalem. 17
1 tn The construction uses the cognate accusative with the verb: “the fear I feared,” or “the dread thing I dreaded” (פַחַד פָּחַדְתִּי, pakhad pakhadti). The verb פָּחַד (pakhad) has the sense of “dread” and the noun the meaning “thing dreaded.” The structure of the sentence with the perfect verb followed by the preterite indicates that the first action preceded the second – he feared something but then it happened. Some commentaries suggest reading this as a conditional clause followed by the present tense translation: “If I fear a thing it happens to me” (see A. B. Davidson, Job, 24). The reason for this change is that it is hard for some to think that in his prime Job had such fears. He did have a pure trust and confidence in the
2 tn The verb אָתָה (’atah) is Aramaic and is equivalent to the Hebrew verb בּוֹא (bo’, “come, happen”).
3 tn The final verb is יָבֹא (yavo’, “has come”). It appears to be an imperfect, but since it is parallel to the preterite of the first colon it should be given that nuance here. Of course, if the other view of the verse is taken, then this would simply be translated as “comes,” and the preceding preterite also given an English present tense translation.
4 tn The LXX “peace” bases its rendering on שָׁלַם (shalam) and not שָׁלָה (shalah), which retains the original vav (ו). The verb means “to be quiet, to be at ease.”
5 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]).
6 tn The last clause simply has “and trouble came.” Job is essentially saying that since the trouble has come upon him there is not a moment of rest and relief.
7 tc The expression in the MT is “with my nest.” The figure is satisfactory for the context – a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” PEQ 87 [1955]: 138-39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the LXX.
8 tc For חוֹל (khol, “sand”) the LXX has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” Bib 48 (1967): 542-44. But the MT yields an acceptable sense here.
9 tn Heb “[We hoped] for a time of healing but behold terror.”
10 tn The words, “Then I said, ‘
11 tn Heb “does your soul despise.” Here as in many places the word “soul” stands as part for whole for the person himself emphasizing emotional and volitional aspects of the person. However, in contemporary English one does not regularly speak of the “soul” in contexts such as this but of the person.
12 tn Heb “Why have you struck us and there is no healing for us.” The statement involves poetic exaggeration (hyperbole) for rhetorical effect.
13 tn Heb “[We hope] for a time of healing but behold terror.”
14 tn Heb “Will you be to me like a deceptive (brook), like waters which do not last [or are not reliable].”
15 sn The place name Maroth sounds like the Hebrew word for “bitter.”
16 tc The translation assumes an emendation of חָלָה (khalah; from חִיל, khil, “to writhe”) to יִחֲלָה (yikhalah; from יָחַל, yakhal, “to wait”).
17 tn Heb “though disaster has come down from the