Job 7:16

7:16 I loathe ¹  it; ²  I do not want to live forever;

leave me alone, ³  for my days are a vapor! ⁴ 

Job 7:19

7:19 Will you never ⁵  look away from me, ⁶ 

will you not let me alone ⁷ 

long enough to swallow my spittle?

Job 10:20

10:20 Are not my days few? ⁸ 

Cease, ⁹  then, and leave ¹⁰  me alone, ¹¹ 

that I may find a little comfort, ¹² 

Psalms 39:13

39:13 Turn your angry gaze away from me, so I can be happy

before I pass away. ¹³ 

[7:16]  ¹ tn E. Dhorme (Job, 107-8) thinks the idea of loathing or despising is problematic since there is no immediate object. He notes that the verb מָאַס (ma’as, “loathe”) is parallel to מָסַס (masas, “melt”) in the sense of “flow, drip” (Job 42:6). This would give the idea “I am fading away” or “I grow weaker,” or as Dhorme chooses, “I am pining away.”

[7:16]  ² tn There is no object for the verb in the text. But the most likely object would be “my life” from the last verse, especially since in this verse Job will talk about not living forever. Some have thought the object should be “death,” meaning that Job despised death more than the pains. But that is a forced meaning; besides, as H. H. Rowley points out, the word here means to despise something, to reject it. Job wanted death.

[7:16]  ³ tn Heb “cease from me.” This construction means essentially “leave me in peace.”

[7:16]  ⁴ tn This word הֶבֶל (hevel) is difficult to translate. It means “breath; puff of air; vapor” and then figuratively, “vanity.” Job is saying that his life is but a breath – it is brief and fleeting. Compare Ps 144:4 for a similar idea.

[7:19]  ⁵ tn Heb “according to what [= how long] will you not look away from me.”

[7:19]  ⁶ tn The verb שָׁעָה (sha’ah, “to look”) with the preposition מִן (min) means “to look away from; to avert one’s gaze.” Job wonders if God would not look away from him even briefly, for the constant vigilance is killing him.

[7:19]  ⁷ tn The Hiphil of רָפָה (rafah) means “to leave someone alone.”

[10:20]  ⁸ tn Heb “are not my days few; cease/let it cease….” The versions have “the days of my life” (reading יְמֵי חֶלְדִי [yÿme kheldi] instead of יָמַי וַחֲדָל [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, “let it cease/ it will cease.” The Qere is more intelligible for some interpreters – “cease” (as in 7:16). For a discussion of the readings, see D. W. Thomas, “Some Observations on the Hebrew Root hadal,” VTSup 4 [1057]: 14). But the text is not impossible as it stands.

[10:20]  ⁹ tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading – his life is short, and he wants the suffering to stop.

[10:20]  ¹⁰ tn In the different suggestions for the line, the י (yod) of this word is believed to belong to the preceding word making “my life.” That would here leave an imperative rather than an imperfect. But if the Qere is read, then it would be an imperative anyway, and there would be no reason for the change.

[10:20]  ¹¹ tn Heb “put from me,” an expression found nowhere else. The Qere has a ו (vav) and not a י (yod), forming an imperative rather than an imperfect. H. H. Rowley suggests that there is an ellipsis here, “hand” needing to be supplied. Job wanted God to take his hand away from him. That is plausible, but difficult.

[10:20]  ¹² tn The verb בָּלַג (balag) in the Hiphil means “to have cheer [or joy]” (see 7:27; Ps 39:14). The cohortative following the imperatives shows the purpose or result – “in order that.”

[39:13]  ¹³ tn Heb “Gaze away from me and I will smile before I go and am not.” The precise identification of the initial verb form (הָשַׁע, hasha’) is uncertain. It could be from the root שָׁעָע (sha’a’, “smear”), but “your eyes” would be the expected object in this case (see Isa 6:10). The verb may be an otherwise unattested Hiphil form of שָׁעָה (sha’ah, “to gaze”) meaning “cause your gaze to be.” Some prefer to emend the form to the Qal שְׁעֵה (shÿ’eh, “gaze”; see Job 14:6). If one does read a form of the verb “to gaze,” the angry divine “gaze” of discipline would seem to be in view (see vv. 10-11). For a similar expression of this sentiment see Job 10:20-21.