Psalms 6:6

6:6 I am exhausted as I groan;

all night long I drench my bed in tears; ¹ 

my tears saturate the cushion beneath me. ² 

Esther 6:1

The Turning Point: The King Honors Mordecai

6:1 Throughout that night the king was unable to sleep, ³  so he asked for the book containing the historical records ⁴  to be brought. As the records ⁵  were being read in the king’s presence,

Job 7:13-15

7:13 If ⁶  I say, ⁷  “My bed will comfort me, ⁸ 

my couch will ease ⁹  my complaint,”

7:14 then you scare me ¹⁰  with dreams

and terrify ¹¹  me with ¹²  visions,

7:15 so that I ¹³  would prefer ¹⁴  strangling, ¹⁵ 

and ¹⁶  death ¹⁷  more ¹⁸  than life. ¹⁹ 

[6:6]  ¹ tn Heb “I cause to swim through all the night my bed.”

[6:6]  ² tn Heb “with my tears my bed I flood/melt.”

[6:1]  ³ tn Heb “and the sleep of the king fled.” In place of the rather innocuous comment of the Hebrew text, the LXX reads here, “And the Lord removed the sleep from the king.” The Greek text thus understands the statement in a more overtly theological way than does the Hebrew text, although even in the Hebrew text there may be a hint of God’s providence at work in this matter. After all, this event is crucial to the later reversal of Haman’s plot to destroy the Jewish people, and a sympathetic reader is likely to look beyond the apparent coincidence.

[6:1]  ⁴ tn Heb “the book of the remembrances of the accounts of the days”; NAB “the chronicle of notable events.”

[6:1]  ⁵ tn Heb “they”; the referent (the records) has been specified in the translation for clarity.

[7:13]  ⁶ tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ’im). See GKC 336-37 §112.hh.

[7:13]  ⁷ tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself” – “when I think my bed….”

[7:13]  ⁸ sn Sleep is the recourse of the troubled and unhappy. Here “bed” is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.

[7:13]  ⁹ tn The verb means “to lift up; to take away” (נָשָׂא, nasa’). When followed by the preposition בּ (bet) with the complement of the verb, the idea is “to bear a part; to take a share,” or “to share in the burden” (cf. Num 11:7). The idea then would be that the sleep would ease the complaint. It would not end the illness, but the complaining for a while.

[7:14]  ¹⁰ tn The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence.

[7:14]  ¹¹ tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.

[7:14]  ¹² tn The prepositions בּ (bet) and מִן (min) interchange here; they express the instrument of causality. See N. Sarna, “The Interchange of the Prepositions bet and min in Biblical Hebrew,” JBL 78 (1959): 310-16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b’a’). Verse 18 contains another example.

[7:15]  ¹³ tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with “person.” When a suffix is added to the word, then that pronoun would serve as the better translation, as here with “my soul” = “I” (meaning with every fiber of my being).

[7:15]  ¹⁴ tn The verb בָּחַר (bakhar, “choose”) followed by the preposition בּ (bet) can have the sense of “prefer.”

[7:15]  ¹⁵ tn The meaning of the term מַחֲנָק (makhanaq, “strangling”), a hapax legomenon, is clear enough; the verb חָנַק (khanaq) in the Piel means “to strangle” (Nah 2:13), and in the Niphal “to strangle oneself” (2 Sam 17:23). This word has tempted some commentators to take נֶפֶשׁ (nefesh) in a very restricted sense of “throat.”

[7:15]  ¹⁶ tn The conjunction “and” is supplied in the translation. “Death” could also be taken in apposition to “strangling,” providing the outcome of the strangling.

[7:15]  ¹⁷ tn This is one of the few words recognizable in the LXX: “You will separate life from my spirit, and yet keep my bones from death.”

[7:15]  ¹⁸ tn The comparative min (מִן) after the verb “choose” will here have the idea of preferring something before another (see GKC 429-30 §133.b).

[7:15]  ¹⁹ tn The word מֵעַצְמוֹתָי (me’atsmotay) means “more than my bones” (= life or being). The line is poetic; “bones” is often used in scripture metonymically for the whole living person, so there is no need here for conjectural emendation. Nevertheless, there have been several suggestions made. The simplest and most appealing for those who desire a change is the repointing to מֵעַצְּבוֹתָי (me’atsÿvotay, “my sufferings,” adopted by NAB, JB, Moffatt, Driver-Gray, E. Dhorme, H. H. Rowley, and others). Driver obtains this idea by positing a new word based on Arabic without changing the letters; it means “great” – but he has to supply the word “sufferings.”