Discovery BoxJob 10:1
Context10:1 “I 1 am weary 2 of my life;
I will complain without restraint; 3
I will speak in the bitterness of my soul.
Job 16:1--17:16
Context16:1 Then Job replied:
16:2 “I have heard many things like these before.
What miserable comforters 5 are you all!
16:3 Will 6 there be an end to your 7 windy words? 8
Or what provokes 9 you that you answer? 10
16:4 I also could speak 11 like you,
if 12 you were in my place;
I could pile up 13 words against you
and I could shake my head at you. 14
16:5 But 15 I would strengthen 16 you with my words; 17
comfort from my lips would bring 18 you relief.
16:6 “But 19 if I speak, my pain is not relieved, 20
and if I refrain from speaking
– how 21 much of it goes away?
16:7 Surely now he 22 has worn me out,
you have devastated my entire household.
and it 24 has become a witness;
my leanness 25 has risen up against me
and testifies against me.
16:9 His 26 anger has torn me 27 and persecuted 28 me;
he has gnashed at me with his teeth;
my adversary locks 29 his eyes on me.
16:10 People 30 have opened their mouths against me,
they have struck my cheek in scorn; 31
they unite 32 together against me.
16:11 God abandons me to evil 33 men, 34
and throws 35 me into the hands of wicked men.
16:12 I was in peace, and he has shattered me. 36
He has seized me by the neck and crushed me. 37
He has made me his target;
16:13 his archers 38 surround me.
Without pity 39 he pierces 40 my kidneys
and pours out my gall 41 on the ground.
16:14 He breaks through against me, time and time again; 42
he rushes 43 against me like a warrior.
16:15 I have sewed sackcloth on my skin, 44
and buried 45 my horn 46 in the dust;
16:16 my face is reddened 47 because of weeping, 48
and on my eyelids there is a deep darkness, 49
16:17 although 50 there is no violence in my hands
and my prayer is pure.
16:18 “O earth, do not cover my blood, 51
nor let there be a secret 52 place for my cry.
16:19 Even now my witness 53 is in heaven;
my advocate 54 is on high.
16:20 My intercessor is my friend 55
as my eyes pour out 56 tears to God;
16:21 and 57 he contends with God on behalf of man
as a man 58 pleads 59 for his friend.
16:22 For the years that lie ahead are few, 60
and then I will go on the way of no return. 61
my days have faded out, 63
the grave 64 awaits me.
17:2 Surely mockery 65 is with me; 66
my eyes must dwell on their hostility. 67
17:3 Make then my pledge 68 with you.
Who else will put up security for me? 69
17:4 Because 70 you have closed their 71 minds to understanding,
therefore you will not exalt them. 72
17:5 If a man denounces his friends for personal gain, 73
the eyes of his children will fail.
17:6 He has made me 74 a byword 75 to people,
I am the one in whose face they spit. 76
17:7 My eyes have grown dim 77 with grief;
my whole frame 78 is but a shadow.
17:8 Upright men are appalled 79 at this;
the innocent man is troubled 80 with the godless.
17:9 But the righteous man holds to his way,
and the one with clean hands grows stronger. 81
17:10 “But turn, all of you, 82 and come 83 now! 84
I will not find a wise man among you.
17:11 My days have passed, my plans 85 are shattered,
even 86 the desires 87 of my heart.
17:12 These men 88 change 89 night into day;
they say, 90 ‘The light is near
in the face of darkness.’ 91
17:13 If 92 I hope for the grave to be my home,
if I spread out my bed in darkness,
17:14 If I cry 93 to corruption, 94 ‘You are my father,’
and to the worm, ‘My Mother,’ or ‘My sister,’
17:15 where then 95 is my hope?
And my hope, 96 who sees it?
17:16 Will 97 it 98 go down to the barred gates 99 of death?
[10:1] 1 tn The Hebrew has נַפְשִׁי (nafshi), usually rendered “my soul.”
[10:1] 2 tn The verb is pointed like a Qal form but is originally a Niphal from קוּט (qut). Some wish to connect the word to Akkadian cognates for a meaning “I am in anguish”; but the meaning “I am weary” fits the passage well.
[10:1] 3 tn The verb עָזַב (’azav) means “to abandon.” It may have an extended meaning of “to let go” or “to let slip.” But the expression “abandon to myself” means to abandon all restraint and give free course to the complaint.
[16:1] 4 sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8–17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death.
[16:2] 7 tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (mÿnahame ’amal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192).
[16:3] 10 tn Disjunctive questions are introduced with the sign of the interrogative; the second part is introduced with אוֹ (’o, see GKC 475 §150.g).
[16:3] 11 tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.
[16:3] 12 tn Heb “words of wind.”
[16:3] 13 tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25).
[16:3] 14 tn The LXX seems to have gone a different way: “What, is there any reason in vain words, or what will hinder you from answering?”
[16:4] 13 tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.
[16:4] 14 tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).
[16:4] 15 tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).
[16:4] 16 sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).
[16:5] 16 tn “But” has been added in the translation to strengthen the contrast.
[16:5] 17 tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”
[16:5] 19 tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”
[16:6] 19 tn “But” is supplied in the translation to strengthen the contrast.
[16:6] 20 tn The Niphal יֵחָשֵׂךְ (yekhasekh) means “to be soothed; to be assuaged.”
[16:6] 21 tn Some argue that מָה (mah) in the text is the Arabic ma, the simple negative. This would then mean “it does not depart far from me.” The interrogative used rhetorically amounts to the same thing, however, so the suggestion is not necessary.
[16:7] 22 tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).
[16:8] 25 tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.
[16:8] 26 tn The subject is “my calamity.”
[16:8] 27 tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).
[16:9] 28 tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.
[16:9] 29 sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.
[16:9] 30 tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).
[16:9] 31 tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.
[16:10] 31 tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).
[16:10] 32 tn This is an “insult” or a “reproach.”
[16:10] 33 tn The verb יִתְמַלָּאוּן (yitmalla’un) is taken from מָלֵא (male’), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “ml'w in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him.
[16:11] 34 tn The word עֲוִיל (’avil) means “child,” and this cannot be right here. If it is read as עַוָּל (’avval) as in Job 27:7 it would be the unrighteous.
[16:11] 35 sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.
[16:11] 36 tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yirÿteni), it is probable that one of the yods (י) would have affected the word עֲוִיל (’avil) – but that does not make much sense.
[16:12] 37 tn The verb פָּרַר (parar) means “to shake.” In the Hiphil it means “to break; to shatter” (5:12; 15:4). The Pilpel means “to break in pieces,” and in the Poel in Jer 23:29 “to smash up.” So Job was living at ease, and God shattered his life.
[16:12] 38 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.”
[16:13] 40 tn The meaning of “his archers” is supported for רַבָּיו (rabbayv) in view of Jer 50:29. The LXX, Syriac, Vulgate, Targum Job, followed by several translations and commentators prefer “arrows.” They see this as a more appropriate figure without raising the question of who the archers might be (see 6:4). The point is an unnecessary distinction, for the figure is an illustration of the affliction that God has brought on him.
[16:13] 41 tn Heb “and he does not pity,” but the clause is functioning adverbially in the line.
[16:13] 42 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13.
[16:13] 43 tn This word מְרֵרָתִי (mÿrerati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11.
[16:14] 43 tn The word פָּרַץ (parats) means “to make a breach” in a wall (Isa 5:5; Ps 80:13). It is used figuratively in the birth and naming of Peres in Gen 38:29. Here the image is now of a military attack that breaks through a wall. The text uses the cognate accusative, and then with the addition of עַל־פְּנֵי (’al-pÿne, “in addition”) it repeats the cognate noun. A smooth translation that reflects the three words is difficult. E. Dhorme (Job, 237) has “he batters me down, breach upon breach.”
[16:15] 46 sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off.
[16:15] 47 tn The Poel עֹלַלְתִּי (’olalti) from עָלַל (’alal, “to enter”) has here the meaning of “to thrust in.” The activity is the opposite of “raising high the horn,” a picture of dignity and victory.
[16:15] 48 tn There is no English term that captures exactly what “horn” is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated “lower” or “dip” (“Ugaritic – Old Testament Affinities,” BZ 7 [1963]: 22-33).
[16:16] 49 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”).
[16:16] 50 sn A. B. Davidson (Job, 122) notes that spontaneous and repeated weeping is one of the symptoms of elephantiasis.
[16:16] 51 sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.
[16:17] 52 tn For the use of the preposition עַל (’al) to introduce concessive clauses, see GKC 499 §160.c.
[16:18] 55 sn Job knows that he will die, and that his death, signified here by blood on the ground, will cry out for vindication.
[16:18] 56 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21).
[16:19] 58 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness.
[16:19] 59 tn The parallelism now uses the Aramaic word “my advocate” – the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic – “Sahadutha.”
[16:20] 61 tn The first two words of this verse are problematic: מְלִיצַי רֵעָי (mÿlitsay re’ay, “my scorners are my friends”). The word מֵלִיץ (melits), from or related to the word for “scorner” (לִיץ, lits) in wisdom literature especially, can also mean “mediator” (Job 33:23), “interpreter” (Gen 42:23). This gives the idea that “scorn” has to do with the way words are used. It may be that the word here should have the singular suffix and be taken as “my spokesman.” This may not be from the same root as “scorn” (see N. H. Richardson, “Some Notes on lis and Its Derivatives,” VT 5 [1955]: 434-36). This is the view of the NIV, NJPS, JB, NAB, as well as a number of commentators. The idea of “my friends are scorners” is out of place in this section, unless taken as a parenthesis. Other suggestions are not convincing. The LXX has “May my prayer come to the Lord, and before him may my eye shed tears.” Some have tried to change the Hebrew to fit this. The word “my friends” also calls for some attention. Instead of a plural noun suffix, most would see it as a singular, a slight vocalic change. But others think it is not the word “friend.” D. J. A. Clines accepts the view that it is not “friends” but “thoughts” (רֵעַ, rea’). E. Dhorme takes it as “clamor,” from רוּעַ (rua’) and so interprets “my claimant word has reached God.” J. B. Curtis tries “My intercessor is my shepherd,” from רֹעִי (ro’i). See “On Job’s Witness in Heaven,” JBL 102 [1983]: 549-62.
[16:20] 62 tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28.
[16:21] 64 tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.”
[16:21] 65 tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few
[16:21] 66 tn The verb is supplied from the parallel clause.
[16:22] 67 tn The expression is “years of number,” meaning that they can be counted, and so “the years are few.” The verb simply means “comes” or “lie ahead.”
[16:22] 68 tn The verbal expression “I will not return” serves here to modify the journey that he will take. It is “the road [of] I will not return.”
[17:1] 70 tn The verb חָבַל (khaval, “to act badly”) in the Piel means “to ruin.” The Pual translation with “my spirit” as the subject means “broken” in the sense of finished (not in the sense of humbled as in Ps 51).
[17:1] 71 tn The verb זָעַךְ (za’aq, equivalent of Aramaic דָעַק [da’aq]) means “to be extinguished.” It only occurs here in the Hebrew.
[17:1] 72 tn The plural “graves” could be simply an intensification, a plural of extension (see GKC 397 §124.c), or a reference to the graveyard. Coverdale had: “I am harde at deathes dore.” The Hebrew expression simply reads “graves for me.” It probably means that graves await him.
[17:2] 73 tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis).
[17:2] 74 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.”
[17:2] 75 tn The meaning of הַמְּרוֹתָם (hammÿrotam) is unclear, and the versions offer no help. If the MT is correct, it would probably be connected to מָרָה (marah, “to be rebellious”) and the derived form something like “hostility; provocation.” But some commentators suggest it should be related to מָרֹרוֹת (marorot, “bitter things”). Others have changed both the noun and the verb to obtain something like “My eye is weary of their contentiousness” (Holscher), or mine eyes are wearied by your stream of peevish complaints” (G. R. Driver, “Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). There is no alternative suggestion that is compelling.
[17:3] 76 tn The MT has two imperatives: “Lay down, pledge me, with me.” Most commentators think that the second imperative should be a noun, and take it to say, “Lay my pledge with/beside you.” A. B. Davidson (Job, 126) suggests that the first verb means “give a pledge,” and so the two similar verbs would be emphatic: “Give a pledge, be my surety.” Other than such a change (which would involve changing the vowels) one would have to interpret similarly by seeing the imperatives as a kind of hendiadys, with the main emphasis being on the second imperative, “make a pledge.”
[17:3] 77 sn The idiom is “to strike the hand.” Here the wording is a little different, “Who is he that will strike himself into my hand?”
[17:4] 79 tn This half-verse gives the reason for the next half-verse.
[17:4] 80 sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding.
[17:4] 81 tn The object “them” is supplied. This is the simplest reading of the line, taking the verb is an active Polel. Some suggest that the subject is “their hand” and the verb is to be translated “is not raised.” This would carry through the thought of the last verse, but it is not necessary to the point.
[17:5] 82 tn Heb “for a portion.” This verse is rather obscure. The words are not that difficult, but the sense of them in this context is. Some take the idea to mean “he denounces his friends for a portion,” and others have a totally different idea of “he invites his friends to share with him.” The former fits the context better, indicating that Job’s friends speak out against him for some personal gain. The second half of the verse then promises that his children will suffer loss for this attempt at gain. The line is surely proverbial. A number of other interpretations can be found in the commentaries.
[17:6] 85 tn The verb is the third person, and so God is likely the subject. The LXX has “you have made me.” So most commentators clarify the verb in some such way. However, without an expressed subject it can also be taken as a passive.
[17:6] 86 tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people.
[17:6] 87 tn The word תֹפֶת (tofet) is a hapax legomenon. The expression is “and a spitting in/to the face I have become,” i.e., “I have become one in whose face people spit.” Various suggestions have been made, including a link to Tophet, but they are weak. The verse as it exists in the MT is fine, and fits the context well.
[17:7] 88 tn See the usage of this verb in Gen 27:1 and Deut 34:7. Usually it is age that causes the failing eyesight, but here it is the grief.
[17:7] 89 tn The word יְצֻרִים (yÿtsurim), here with a suffix, occurs only here in the Bible. The word is related to יָצַר (yatsar, “to form, fashion”). And so Targum Job has “my forms,” and the Vulgate “my members.” The Syriac uses “thoughts” to reflect יֵצֶר (yetser). Some have followed this to interpret, “all my thoughts have dissolved into shadows.” But the parallel with “eye” would suggest “form.” The plural “my forms, all of them” would refer to the whole body.
[17:8] 91 tn This verb שָׁמַם (shamam, “appalled”) is the one found in Isa 52:14, translated there “astonished.”
[17:8] 92 tn The verb means “to rouse oneself to excitement.” It naturally means “to be agitated; to be stirred up.”
[17:9] 94 tn The last two words are the imperfect verb יֹסִיף (yosif) which means “he adds,” and the abstract noun “energy, strength.” This noun is not found elsewhere; its Piel verb occurs in Job 4:4 and 16:5. “he increases strength.”
[17:10] 97 tn The form says “all of them.” Several editors would change it to “all of you,” but the lack of concord is not surprising; the vocative elsewhere uses the third person (see Mic 1:2; see also GKC 441 §135.r).
[17:10] 98 tn The first verb, the jussive, means “to return”; the second verb, the imperative, means “to come.” The two could be taken as a hendiadys, the first verb becoming adverbial: “to come again.”
[17:10] 99 tn Instead of the exact correspondence between coordinate verbs, other combinations occur – here we have a jussive and an imperative (see GKC 386 §120.e).
[17:11] 100 tn This term usually means “plans; devices” in a bad sense, although it can be used of God’s plans (see e.g., Zech 8:15).
[17:11] 101 tn Although not in the Hebrew text, “even” is supplied in the translation, because this line is in apposition to the preceding.
[17:11] 102 tn This word has been linked to the root יָרַשׁ (yarash, “to inherit”) yielding a meaning “the possessions of my heart.” But it is actually to be connected to אָרַשׁ (’arash, “to desire”) cognate to the Akkadian eresu, “desire.” The LXX has “limbs,” which may come from an Aramaic word for “ropes.” An emendation based on the LXX would be risky.
[17:12] 103 tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful.
[17:12] 104 tn The same verb שִׂים (sim, “set”) is used this way in Isa 5:20: “…who change darkness into light.”
[17:12] 105 tn The rest of the verse makes better sense if it is interpreted as what his friends say.
[17:12] 106 tn This expression is open to alternative translations: (1) It could mean that they say in the face of darkness, “Light is near.” (2) It could also mean “The light is near the darkness” or “The light is nearer than the darkness.”
[17:13] 106 tn The clause begins with אִם (’im) which here has more of the sense of “since.” E. Dhorme (Job, 253) takes a rather rare use of the word to get “Can I hope again” (see also GKC 475 §150.f for the caveat).
[17:14] 109 tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.
[17:14] 110 tn The word שַׁחַת (shakhat) may be the word “corruption” from a root שָׁחַת (shakhat, “to destroy”) or a word “pit” from שׁוּחַ (shuakh, “to sink down”). The same problem surfaces in Ps 16:10, where it is parallel to “Sheol.” E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning “corruption.” But many commentators here take it to mean “the grave” in harmony with “Sheol.” But in this verse “worms” would suggest “corruption” is better.
[17:15] 112 tn The adverb אֵפוֹ (’efo, “then”) plays an enclitic role here (see Job 4:7).
[17:15] 113 tn The repetition of “my hope” in the verse has thrown the versions off, and their translations have led commentators also to change the second one to something like “goodness,” on the assumption that a word cannot be repeated in the same verse. The word actually carries two different senses here. The first would be the basic meaning “hope,” but the second a metonymy of cause, namely, what hope produces, what will be seen.
[17:16] 115 sn It is natural to assume that this verse continues the interrogative clause of the preceding verse.
[17:16] 116 tn The plural form of the verb probably refers to the two words, or the two senses of the word in the preceding verse. Hope and what it produces will perish with Job.
[17:16] 117 tn The Hebrew word בַּדִּים (baddim) describes the “bars” or “bolts” of Sheol, referring (by synecdoche) to the “gates of Sheol.” The LXX has “with me to Sheol,” and many adopt that as “by my side.”
[17:16] 118 tn The conjunction אִם (’im) confirms the interrogative interpretation.
[17:16] 119 tn The translation follows the LXX and the Syriac versions with the change of vocalization in the MT. The MT has the noun “rest,” yielding, “will our rest be together in the dust?” The verb נָחַת (nakhat) in Aramaic means “to go down; to descend.” If that is the preferred reading – and it almost is universally accepted here – then it would be spelled נֵחַת (nekhat). In either case the point of the verse is clearly describing death and going to the grave.
