Job 9:31

9:31 then you plunge me into a slimy pit ¹ 

and my own clothes abhor me.

Job 33:22

33:22 He ²  draws near to the place of corruption,

and his life to the messengers of death. ³ 

Job 17:14

17:14 If I cry ⁴  to corruption, ⁵  ‘You are my father,’

and to the worm, ‘My Mother,’ or ‘My sister,’

Job 33:18

33:18 He spares a person’s life from corruption, ⁶ 

his very life from crossing over ⁷  the river.

Job 33:24

33:24 and if ⁸  God ⁹  is gracious to him and says,

‘Spare ¹⁰  him from going down

to the place of corruption,

I have found a ransom for him,’ ¹¹ 

Job 33:28

33:28 He redeemed my life ¹² 

from going down to the place of corruption,

and my life sees the light!’

Job 33:30

33:30 to turn back his life from the place of corruption,

that he may be enlightened with the light of life.

[9:31]  ¹ tn The pointing in the MT gives the meaning “pit” or “ditch.” A number of expositors change the pointing to שֻׁחוֹת (shukhot) to obtain the equivalent of שֻׂחוֹת (sukhot) / סֻחוֹת (sukhot): “filth” (Isa 5:25). This would make the contrast vivid – Job has just washed with pure water and soap, and now God plunges him into filth. M. H. Pope argues convincingly that the word “pit” in the MT includes the idea of “filth,” making the emendation unnecessary (“The Word sahat in Job 9:31,” JBL 83 [1964]: 269-78).

[33:22]  ² tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”

[33:22]  ³ tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).

[17:14]  ³ tn This is understood because the conditional clauses seem to run to the apodosis in v. 15.

[17:14]  ⁴ tn The word שַׁחַת (shakhat) may be the word “corruption” from a root שָׁחַת (shakhat, “to destroy”) or a word “pit” from שׁוּחַ (shuakh, “to sink down”). The same problem surfaces in Ps 16:10, where it is parallel to “Sheol.” E. F. Sutcliffe, The Old Testament and the Future Life, 76ff., defends the meaning “corruption.” But many commentators here take it to mean “the grave” in harmony with “Sheol.” But in this verse “worms” would suggest “corruption” is better.

[33:18]  ⁴ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ⁵ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

[33:24]  ⁵ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ⁶ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ⁷ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ⁸ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[33:28]  ⁶ sn See note on “him” in v. 24.