Ayub 3:10-13

3:10 because it ¹  did not shut the doors ²  of my mother’s womb on me, ³ 

nor did it hide trouble ⁴  from my eyes!

Job Wishes He Had Died at Birth ⁵ 

3:11 “Why did I not ⁶  die ⁷  at birth, ⁸ 

and why did I not expire

as ⁹  I came out of the womb?

3:12 Why did the knees welcome me, ¹⁰ 

and why were there ¹¹  two breasts ¹² 

that I might nurse at them? ¹³ 

3:13 For now ¹⁴  I would be lying down

and ¹⁵  would be quiet, ¹⁶ 

I would be asleep and then at peace ¹⁷ 

Ayub 14:1

The Brevity of Life

14:1 “Man, born of woman, ¹⁸ 

lives but a few days, ¹⁹  and they are full of trouble. ²⁰ 

Mazmur 58:8

58:8 Let them be ²¹  like a snail that melts away as it moves along! ²² 

Let them be like ²³  stillborn babies ²⁴  that never see the sun!

Mazmur 90:7-9

90:7 Yes, ²⁵  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ²⁶ 

you even know about our hidden sins. ²⁷ 

90:9 Yes, ²⁸  throughout all our days we experience your raging fury; ²⁹ 

the years of our lives pass quickly, like a sigh. ³⁰ 

[3:10]  ¹ tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.

[3:10]  ² sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).

[3:10]  ³ tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.

[3:10]  ⁴ tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.

[3:11]  ⁵ sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.

[3:11]  ⁶ tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).

[3:11]  ⁷ tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.

[3:11]  ⁸ tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.

[3:11]  ⁹ tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”

[3:12]  ¹⁰ tn The verb קִדְּמוּנִי (qiddÿmuni) is the Piel from קָדַם (qadam), meaning “to come before; to meet; to prevent.” Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother’s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42.

[3:12]  sn The sufferer is looking back over all the possible chances of death, including when he was brought forth, placed on the knees or lap, and breastfed.

[3:12]  ¹¹ tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?”

[3:12]  ¹² sn The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348).

[3:12]  ¹³ tn Heb “that I might suckle.” The verb is the Qal imperfect of יָנַק (yanaq, “suckle”). Here the clause is subordinated to the preceding question and so function as a final imperfect.

[3:13]  ¹⁴ tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.

[3:13]  ¹⁵ tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”

[3:13]  ¹⁶ tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).

[3:13]  ¹⁷ tn The last part uses the impersonal verb “it would be at rest for me.”

[14:1]  ¹⁸ tn The first of the threefold apposition for אָדָם (’adam, “man”) is “born of a woman.” The genitive (“woman”) after a passive participle denotes the agent of the action (see GKC 359 §116.l).

[14:1]  ¹⁹ tn The second description is simply “[is] short of days.” The meaning here is that his life is short (“days” being put as the understatement for “years”).

[14:1]  ²⁰ tn The third expression is “consumed/full/sated – with/of – trouble/restlessness.” The latter word, רֹגֶז (rogez), occurred in Job 3:17; see also the idea in 10:15.

[58:8]  ²¹ tn There is no “to be” verb in the Hebrew text at this point, but a jussive tone can be assumed based on vv. 6-7.

[58:8]  ²² tn Heb “like a melting snail [that] moves along.” A. Cohen (Psalms [SoBB], 184) explains that the text here alludes “to the popular belief that the slimy trail which the snail leaves in its track is the dissolution of its substance.”

[58:8]  ²³ tn The words “let them be like” are supplied in the translation for stylistic reasons. The jussive mood is implied from the preceding context, and “like” is understood by ellipsis (see the previous line).

[58:8]  ²⁴ tn This rare word also appears in Job 3:16 and Eccles 6:3.

[90:7]  ²⁵ tn Or “for.”

[90:8]  ²⁶ tn Heb “you set our sins in front of you.”

[90:8]  ²⁷ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[90:9]  ²⁸ tn Or “for.”

[90:9]  ²⁹ tn Heb “all our days pass by in your anger.”

[90:9]  ³⁰ tn Heb “we finish our years like a sigh.” In Ezek 2:10 the word הֶגֶה (hegeh) elsewhere refers to a grumbling or moaning sound. Here a brief sigh or moan is probably in view. If so, the simile pictures one’s lifetime as transient. Another option is that the simile alludes to the weakness that characteristically overtakes a person at the end of one’s lifetime. In this case the phrase could be translated, “we end our lives with a painful moan.”