Job 3:20

Longing for Death ¹ 

3:20 “Why does God ²  give ³  light to one who is in misery, ⁴ 

and life to those ⁵  whose soul is bitter,

Job 9:18

9:18 He does not allow ⁶  me to recover ⁷  my breath,

for he fills ⁸  me with bitterness.

Job 11:5

11:5 But if only God would speak, ⁹ 

if only he would open his lips against you, ¹⁰ 

Job 13:5

13:5 If only you would keep completely silent! ¹¹ 

For you, that would be wisdom. ¹² 

Job 15:19

15:19 to whom alone the land was given

when no foreigner passed among them. ¹³ 

Job 23:3

23:3 O that I knew ¹⁴  where I might find him, ¹⁵ 

that I could come ¹⁶  to his place of residence! ¹⁷ 

Job 24:23

24:23 God ¹⁸  may let them rest in a feeling of security, ¹⁹ 

but he is constantly watching ²⁰  all their ways. ²¹ 

Job 28:15

28:15 Fine gold cannot be given in exchange for it,

nor can its price be weighed out in silver.

Job 29:2

29:2 “O that I could be ²²  as ²³  I was

in the months now gone, ²⁴ 

in the days ²⁵  when God watched ²⁶  over me,

Job 31:30

31:30 I ²⁷  have not even permitted my mouth ²⁸  to sin

by asking ²⁹  for his life through a curse –

Job 35:10

35:10 But no one says, ‘Where is God, my Creator,

who gives songs in the night, ³⁰ 

Job 36:31

36:31 It is by these that he judges ³¹  the nations

and supplies food in abundance.

Job 37:10

37:10 The breath of God produces ice,

and the breadth of the waters freeze solid.

[3:20]  ¹ sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).

[3:20]  ² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[3:20]  ³ tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse).

[3:20]  ⁴ sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (’amel, “laborer, sufferer”).

[3:20]  ⁵ tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering.

[9:18]  ⁶ tn The verb נָתַן (natan) essentially means “to give”; but followed by the infinitive (without the ל [lamed] here) it means “to permit; to allow.”

[9:18]  ⁷ tn The Hiphil of the verb means “to bring back”; with the object “my breath,” it means “get my breath” or simply “breathe.” The infinitive is here functioning as the object of the verb (see GKC 350 §114.m).

[9:18]  ⁸ sn The meaning of the word is “to satiate; to fill,” as in “drink to the full, be satisfied.” Job is satiated – in the negative sense – with bitterness. There is no room for more.

[11:5]  ¹¹ tn The wish formula מִי־יִתֵּן (mi yitten, “who will give”; see GKC 477 §151.b) is followed here by an infinitive (Exod 16:3; 2 Sam 19:1).

[11:5]  ¹² sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge.

[13:5]  ¹⁶ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ¹⁷ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[15:19]  ²¹ sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity.

[23:3]  ²⁶ tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”

[23:3]  ²⁷ tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”

[23:3]  ²⁸ tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.

[23:3]  ²⁹ tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.

[24:23]  ³¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[24:23]  ³² tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

[24:23]  ³³ tn Heb “his eyes are on.”

[24:23]  ³⁴ sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

[29:2]  ³⁶ 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]  ³⁷ 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]  ³⁸ 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]  ³⁹ 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]  ⁴⁰ 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.”

[31:30]  ⁴¹ tn This verse would then be a parenthesis in which he stops to claim his innocence.

[31:30]  ⁴² tn Heb “I have not given my palate.”

[31:30]  ⁴³ tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.

[35:10]  ⁴⁶ tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.”

[36:31]  ⁵¹ tn The verb is יָדִין (yadin, “he judges”). Houbigant proposedיָזוּן (yazun, “he nourishes”). This has found wide acceptance among commentators (cf. NAB). G. R. Driver retained the MT but gave a meaning “enriches” to the verb (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 88ff.).