Job 29:1-4

IV. Job’s Concluding Soliloquy (29:1-31:40)

Job Recalls His Former Condition ¹ 

29:1 Then Job continued ²  his speech:

29:2 “O that I could be ³  as ⁴  I was

in the months now gone, ⁵ 

in the days ⁶  when God watched ⁷  over me,

29:3 when ⁸  he caused ⁹  his lamp ¹⁰ 

to shine upon my head,

and by his light

I walked ¹¹  through darkness; ¹² 

29:4 just as I was in my most productive time, ¹³ 

when God’s intimate friendship ¹⁴  was experienced in my tent,

[29:1]  ¹ sn Now that the debate with his friends is over, Job concludes with a soliloquy, just as he had begun with one. Here he does not take into account his friends or their arguments. The speech has three main sections: Job’s review of his former circumstances (29:1-25); Job’s present misery (30:1-31); and Job’s vindication of his life (31:1-40).

[29:1]  ² tn The verse uses a verbal hendiadys: “and he added (וַיֹּסֶף, vayyosef)…to raise (שְׂאֵת, sÿ’et) his speech.” The expression means that he continued, or he spoke again.

[29:2]  ³ tn The optative is here expressed with מִי־יִתְּנֵנִי (mi-yittÿneni, “who will give me”), meaning, “O that I [could be]…” (see GKC 477 §151.b).

[29:2]  ⁴ tn The preposition כּ (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 §118.u).

[29:2]  ⁵ tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present.

[29:2]  ⁶ tn The construct state (“days of”) governs the independent sentence that follows (see GKC 422 §130.d): “as the days of […] God used to watch over me.”

[29:2]  ⁷ tn The imperfect verb here has a customary nuance – “when God would watch over me” (back then), or “when God used to watch over me.”

[29:3]  ⁸ tn This clause is in apposition to the preceding (see GKC 426 §131.o). It offers a clarification.

[29:3]  ⁹ tn The form בְּהִלּוֹ (bÿhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the ה (he). The proper spelling would have been with a ַ (patakh) under the preposition, reflecting הַהִלּוֹ (hahillo). If it were Qal, it would just mean “when his light shone.”

[29:3]  ¹⁰ sn Lamp and light are symbols of God’s blessings of life and all the prosperous and good things it includes.

[29:3]  ¹¹ tn Here too the imperfect verb is customary – it describes action that was continuous, but in a past time.

[29:3]  ¹² tn The accusative (“darkness”) is here an adverbial accusative of place, namely, “in the darkness,” or because he was successfully led by God’s light, “through the darkness” (see GKC 374 §118.h).

[29:4]  ¹³ tn Heb “in the days of my ripeness.” The word חֹרֶף (khoref) denotes the time when the harvest is gathered in because the fruit is ripe. Since this is the autumn, many translate that way here – but “autumn” has a different connotation now. The text is pointing to a time when the righteous reaps what he has sown, and can enjoy the benefits. The translation “most productive time” seems to capture the point better than “autumn” or even “prime.”

[29:4]  ¹⁴ tc The word סוֹד (sod) in this verse is an infinitive construct, prefixed with the temporal preposition and followed by a subjective genitive. It forms a temporal clause. There is some disagreement about the form and its meaning. The confusion in the versions shows that they were paraphrasing to get the general sense. In the Bible the derived noun (from יָסַד, yasad) means (a) a circle of close friends; (b) intimacy. Others follow the LXX and the Syriac with a meaning of “protect,” based on a change from ד (dalet) to כּ (kaf), and assuming the root was סָכַךְ (sakhakh). This would mean, “when God protected my tent” (cf. NAB). D. W. Thomas tries to justify this meaning without changing the text (“The Interpretation of BSOÝD in Job 29:4,” JBL 65 [1946]: 63-66).