Job 14:7-10

The Inevitability of Death

14:7 “But there is hope for ¹  a tree: ² 

If it is cut down, it will sprout again,

and its new shoots will not fail.

14:8 Although its roots may grow old ³  in the ground

and its stump begins to die ⁴  in the soil, ⁵ 

14:9 at the scent ⁶  of water it will flourish ⁷ 

and put forth ⁸  shoots like a new plant.

14:10 But man ⁹  dies and is powerless; ¹⁰ 

he expires – and where is he? ¹¹ 

Job 18:16-17

18:16 Below his roots dry up,

and his branches wither above.

18:17 His memory perishes from the earth,

he has no name in the land. ¹² 

Daniel 4:14

4:14 He called out loudly ¹³  as follows: ¹⁴ 

‘Chop down the tree and lop off its branches!

Strip off its foliage

and scatter its fruit!

Let the animals flee from under it

and the birds from its branches!

Matthew 3:10

3:10 Even now the ax is laid at ¹⁵  the root of the trees, and every tree that does not produce good fruit will be cut down and thrown into the fire.

[14:7]  ¹ tn The genitive after the construct is one of advantage – it is hope for the tree.

[14:7]  ² sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans?

[14:8]  ³ tn The Hiphil of זָקַן (zaqan, “to be old”) is here an internal causative, “to grow old.”

[14:8]  ⁴ tn The Hiphil is here classified as an inchoative Hiphil (see GKC 145 §53.e), for the tree only begins to die. In other words, it appears to be dead, but actually is not completely dead.

[14:8]  ⁵ tn The LXX translates “dust” [soil] with “rock,” probably in light of the earlier illustration of the tree growing in the rocks.

[14:9]  ⁶ tn The personification adds to the comparison with people – the tree is credited with the sense of smell to detect the water.

[14:9]  ⁷ tn The sense of “flourish” for this verb is found in Ps 92:12,13[13,14], and Prov 14:11. It makes an appropriate parallel with “bring forth boughs” in the second half.

[14:9]  ⁸ tn Heb “and will make.”

[14:10]  ⁹ tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.

[14:10]  ¹⁰ tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”

[14:10]  ¹¹ tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”

[18:17]  ¹² tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory.

[4:14]  ¹³ tn Aram “in strength.”

[4:14]  ¹⁴ tn Aram “and thus he was saying.”

[3:10]  ¹⁵ sn Laid at the root. That is, placed and aimed, ready to begin cutting.