7:1 “Does not humanity have hard service 1 on earth?
Are not their days also
like the days of a hired man? 2
7:2 Like a servant 3 longing for the evening shadow, 4
and like a hired man looking 5 for his wages, 6
7:3 thus 7 I have been made to inherit 8
months of futility, 9
and nights of sorrow 10
have been appointed 11 to me.
7:4 If I lie down, I say, 12 ‘When will I arise?’,
and the night stretches on 13
and I toss and turn restlessly 14
until the day dawns.
7:5 My body 15 is clothed 16 with worms 17 and dirty scabs; 18
my skin is broken 19 and festering.
7:6 My days 20 are swifter 21 than a weaver’s shuttle 22
and they come to an end without hope. 23
7:7 Remember 24 that my life is but a breath,
that 25 my eyes will never again 26 see happiness.
7:8 The eye of him who sees me now will see me no more; 27
your eyes will look for me, but I will be gone. 28
7:9 As 29 a cloud is dispersed and then disappears, 30
so the one who goes down to the grave 31
does not come up again. 32
7:10 He returns no more to his house,
nor does his place of residence 33 know him 34 any more.
7:11 “Therefore, 35 I will not refrain my mouth; 36
I will speak in the anguish of my spirit;
I will complain 37 in the bitterness of my soul.
7:12 Am I the sea, or the creature of the deep, 38
that you must put 39 me under guard? 40
1 tn The word צָבָא (tsava’) is actually “army”; it can be used for the hard service of military service as well as other toil. As a military term it would include the fixed period of duty (the time) and the hard work (toil). Job here is considering the lot of all humans, not just himself.
2 tn The שָׂכִיר (sakhir) is a hired man, either a man who works for wages, or a mercenary soldier (Jer 46:21). The latter sense may be what is intended here in view of the parallelism, although the next verse seems much broader.
3 tn This term עֶבֶד (’eved) is the servant or the slave. He is compelled to work through the day, in the heat; but he longs for evening, when he can rest from the slavery.
4 tn The expression יִשְׁאַף־צֵל (yish’af tsel, “longing for the evening shadow”) could also be taken as a relative clause (without the relative pronoun): “as a servant [who] longs for the evening shadow” (see GKC 487 §155.g). In either case, the expressions in v. 2 emphasize the point of the comparison, which will be summed up in v. 3.
5 tn The two verbs in this verse stress the eager expectation and waiting. The first, שָׁאַף (sha’af), means “to long for; to desire”; and the second, קָוָה (qavah), has the idea of “to hope for; to look for; to wait.” The words would give the sense that the servant or hired man had the longing on his mind all day.
6 tn The word פֹּעַל (po’al) means “work.” But here the word should be taken as a metonymy, meaning the pay for the work that he has done (compare Jer 22:13).
7 tn “Thus” indicates a summary of vv. 1 and 2: like the soldier, the mercenary, and the slave, Job has labored through life and looks forward to death.
8 tn The form is the Hophal perfect of נָחַל (nakhal): “I have been made to inherit,” or more simply, “I have inherited.” The form occurs only here. The LXX must have confused the letters or sounds, a ו (vav) for the ן (nun), for it reads “I have endured.” As a passive the form technically has two accusatives (see GKC 388 §121.c). Job’s point is that his sufferings have been laid on him by another, and so he has inherited them.
9 tn The word is שָׁוְא (shav’, “vanity, deception, nothingness, futility”). His whole life – marked here in months to show its brevity – has been futile. E. Dhorme (Job, 98) suggests the meaning “disillusionment,” explaining that it marks the deceptive nature of mortal life. The word describes life as hollow, insubstantial.
10 tn “Sorrow” is עָמָל (’amal), used in 3:10. It denotes anxious toil, labor, troublesome effort. It may be that the verse expresses the idea that the nights are when the pains of his disease are felt the most. The months are completely wasted; the nights are agonizing.
11 tn The verb is literally “they have appointed”; the form with no expressed subject is to be interpreted as a passive (GKC 460 §144.g). It is therefore not necessary to repoint the verb to make it passive. The word means “to number; to count,” and so “to determine; to allocate.”
12 tn This is the main clause, and not part of the previous conditional clause; it is introduced by the conjunction אִם (’im) (see GKC 336 §112.gg).
13 tn The verb מָדַד (madad) normally means “to measure,” and here in the Piel it has been given the sense of “to extend.” But this is not well attested and not widely accepted. There are many conjectural emendations. Of the most plausible one might mention the view of Gray, who changes מִדַּד (middad, Piel of מָדַּד) to מִדֵּי (midde, comprising the preposition מִן [min] plus the noun דַּי [day], meaning “as often as”): “as often as evening comes.” Dhorme, following the LXX to some extent, adds the word “day” after “when/if” and replaces מִדַּד (middad) with מָתַי (matay, “when”) to read “If I lie down, I say, ‘When comes the morning?’ If I rise up, I say, ‘How long till evening?’” The LXX, however, may be based more on a recollection of Deut 28:67. One can make just as strong a case for the reading adopted here, that the night seems to drag on (so also NIV).
14 tn The Hebrew term נְדֻדִים (nÿdudim, “tossing”) refers to the restless tossing and turning of the sick man at night on his bed. The word is a hapax legomenon derived from the verb נָדַד (nadad, “to flee; to wander; to be restless”). The plural form here sums up the several parts of the actions (GKC 460 §144.f). E. Dhorme (Job, 99) argues that because it applies to both his waking hours and his sleepless nights, it may have more of the sense of wanderings of the mind. There is no doubt truth to the fact that the mind wanders in all this suffering; but there is no need to go beyond the contextually clear idea of the restlessness of the night.
15 tn Heb “my flesh.”
16 tn The implied comparison is vivid: the dirty scabs cover his entire body like a garment – so he is clothed with them.
17 sn The word for “worms” (רִמָּה, rimmah, a collective noun), is usually connected with rotten food (Exod 16:24), or the grave (Isa 14:11). Job’s disease is a malignant ulcer of some kind that causes the rotting of the flesh. One may recall that both Antiochus Epiphanes (2 Macc 9:9) and Herod Agrippa (Acts 12:23) were devoured by such worms in their diseases.
18 tn The text has “clods of dust.” The word גִּישׁ (gish, “dirty scabs”) is a hapax legomenon from גּוּשׁ (gush, “clod”). Driver suggests the word has a medical sense, like “pustules” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 73) or “scabs” (JB, NEB, NAB, NIV). Driver thinks “clods of dust” is wrong; he repoints “dust” to make a new verb “to cover,” cognate to Arabic, and reads “my flesh is clothed with worms, and scab covers my skin.” This refers to the dirty scabs that crusted over the sores all over his body. The LXX links this with the second half of the verse: “And my body has been covered with loathsome worms, and I waste away, scraping off clods of dirt from my eruption.”
19 tn The meaning of רָגַע (raga’) is also debated here. D. J. A. Clines (Job [WBC], 163) does not think the word can mean “cracked” because scabs show evidence of the sores healing. But E. Dhorme (Job, 100) argues that the usage of the word shows the idea of “splitting, separating, making a break,” or the like. Here then it would mean “my skin splits” and as a result festers. This need not be a reference to the scabs, but to new places. Or it could mean that the scabbing never heals, but is always splitting open.
20 sn The first five verses described the painfulness of his malady, his life; now, in vv. 6-10 he will focus on the brevity of his life, and its extinction with death. He introduces the subject with “my days,” a metonymy for his whole life and everything done on those days. He does not mean individual days – they drag on endlessly.
21 tn The verb קָלַל (qalal) means “to be light” (40:4), and then by extension “to be swift; to be rapid” (Jer 4:13; Hab 1:8).
22 sn The shuttle is the part which runs through the meshes of the web. In Judg 16:14 it is a loom (see BDB 71 s.v. אֶרֶג), but here it must be the shuttle. Hezekiah uses the imagery of the weaver, the loom, and the shuttle for the brevity of life (see Isa 38:12). The LXX used, “My life is lighter than a word.”
23 tn The text includes a wonderful wordplay on this word. The noun is תִּקְוָה (tiqvah, “hope”). But it can also have the meaning of one of its cognate nouns, קַו (qav, “thread, cord,” as in Josh 2:18,21). He is saying that his life is coming to an end for lack of thread/for lack of hope (see further E. Dhorme, Job, 101).
24 sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath.
25 tn The word “that” is supplied in the translation.
26 tn The verb with the infinitive serves as a verbal hendiadys: “return to see” means “see again.”
27 sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late.
28 tn This verse is omitted in the LXX and so by several commentators. But the verb שׁוּר (shur, “turn, return”) is so characteristic of Job (10 times) that the verse seems appropriate here.
29 tn The comparison is implied; “as” is therefore supplied in the translation.
30 tn The two verbs כָּלַה (kalah) and הָלַךְ (halakh) mean “to come to an end” and “to go” respectively. The picture is of the cloud that breaks up, comes to an end, is dispersed so that it is no longer a cloud; it then fades away or vanishes. This line forms a good simile for the situation of a man who comes to his end and disappears.
31 tn The noun שְׁאוֹל (shÿ’ol) can mean “the grave,” “death,” or “Sheol” – the realm of departed spirits. In Job this is a land from which there is no return (10:21 and here). It is a place of darkness and gloom (10:21-22), a place where the dead lie hidden (14:13); as a place appointed for all no matter what their standing on earth might have been (30:23). In each case the precise meaning has to be determined. Here the grave makes the most sense, for Job is simply talking about death.
32 sn It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone – they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25-27.)
33 tn M. Dahood suggests the meaning is the same as “his abode” (“Hebrew-Ugaritic Lexicography V,” Bib 48 [1967]: 421-38).
34 tn The verb means “to recognize” by seeing. “His place,” the place where he was living, is the subject of the verb. This personification is intended simply to say that the place where he lived will not have him any more. The line is very similar to Ps 103:16b – when the wind blows the flower away, its place knows it no more.
35 tn “Also I” has been rendered frequently as “therefore,” introducing a conclusion. BDB 168-69 s.v. גַמּ lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative.
36 sn “Mouth” here is metonymical for what he says – he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament.
37 tn The verb is not limited to mental musing; it is used for pouring out a complaint or a lament (see S. Mowinckel, “The Verb siah and the Nouns siah, siha,” ST 15 [1961]: 1-10).
38 tn The word תַּנִּין (tannin) could be translated “whale” as well as the more mythological “dragon” or “monster of the deep” (see E. Dhorme, Job, 105). To the Hebrews this was part of God’s creation in Gen 1; in the pagan world it was a force to be reckoned with, and so the reference would be polemical. The sea is a symbol of the tumultuous elements of creation; in the sea were creatures that symbolized the powerful forces of chaos – Leviathan, Tannin, and Rahab. They required special attention.
39 tn The imperfect verb here receives the classification of obligatory imperfect. Job wonders if he is such a threat to God that God must do this.
40 tn The word מִשְׁמָר (mishmar) means “guard; barrier.” M. Dahood suggested “muzzle” based on Ugaritic, but that has proven to be untenable (“Mismar, ‘Muzzle,’ in Job 7:12,” JBL 80 [1961]: 270-71).