Job 27:20

27:20 Terrors overwhelm him like a flood; ¹ 

at night a whirlwind carries him off.

Job 34:25

34:25 Therefore, he knows their deeds,

he overthrows them ²  in the night ³ 

and they are crushed.

Job 4:13

4:13 In the troubling thoughts ⁴  of the dreams ⁵  in the night

when a deep sleep ⁶  falls on men,

Job 17:12

17:12 These men ⁷  change ⁸  night into day;

they say, ⁹  ‘The light is near

in the face of darkness.’ ¹⁰ 

Job 20:8

20:8 Like a dream he flies away, never again to be found, ¹¹ 

and like a vision of the night he is put to flight.

Job 30:17

30:17 Night pierces ¹²  my bones; ¹³ 

my gnawing pains ¹⁴  never cease.

Job 33:15

33:15 In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

Job 34:20

34:20 In a moment they die, in the middle of the night, ¹⁵ 

people ¹⁶  are shaken ¹⁷  and they pass away.

The mighty are removed effortlessly. ¹⁸ 

[27:20]  ¹ tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.

[34:25]  ² tn The direct object “them” is implied and has been supplied in the translation for clarity.

[34:25]  ³ tn The Hebrew term “night” is an accusative of time.

[4:13]  ³ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

[4:13]  ⁴ tn Heb “visions” of the night.

[4:13]  ⁵ tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

[17:12]  ⁴ 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]  ⁵ tn The same verb שִׂים (sim, “set”) is used this way in Isa 5:20: “…who change darkness into light.”

[17:12]  ⁶ tn The rest of the verse makes better sense if it is interpreted as what his friends say.

[17:12]  ⁷ 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.”

[20:8]  ⁵ tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.

[30:17]  ⁶ tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time – “at night he pierces.”

[30:17]  ⁷ tc The MT concludes this half-verse with “upon me.” That phrase is not in the LXX, and so many commentators delete it as making the line too long.

[30:17]  ⁸ tn Heb “my gnawers,” which is open to several interpretations. The NASB and NIV take it as “gnawing pains”; cf. NRSV “the pain that gnaws me.” Some suggest worms in the sores (7:5). The LXX has “my nerves,” a view accepted by many commentators.

[34:20]  ⁷ tn Dhorme transposes “in the middle of the night” with “they pass away” to get a smoother reading. But the MT emphasizes the suddenness by putting both temporal ideas first. E. F. Sutcliffe leaves the order as it stands in the text, but adds a verb “they expire” after “in the middle of the night” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 79ff.).

[34:20]  ⁸ tn R. Gordis (Job, 389) thinks “people” here mean the people who count, the upper class.

[34:20]  ⁹ tn The verb means “to be violently agitated.” There is no problem with the word in this context, but commentators have made suggestions for improving the idea. The proposal that has the most to commend it, if one were inclined to choose a new word, is the change to יִגְוָעוּ (yigva’u, “they expire”; so Ball, Holscher, Fohrer, and others).

[34:20]  ¹⁰ tn Heb “not by hand.” This means without having to use force.