Ayub 5:14

5:14 They meet with darkness in the daytime, ¹ 

and grope about ²  in the noontime as if it were night. ³ 

Ayub 17:12

17:12 These men ⁴  change ⁵  night into day;

they say, ⁶  ‘The light is near

in the face of darkness.’ ⁷ 

Ayub 24:16

24:16 In the dark the robber ⁸  breaks into houses, ⁹ 

but by day they shut themselves in; ¹⁰ 

they do not know the light. ¹¹ 

Ayub 11:17

11:17 And life ¹²  will be brighter ¹³  than the noonday;

though there be darkness, ¹⁴ 

it will be like the morning.

Ayub 27:20

27:20 Terrors overwhelm him like a flood; ¹⁵ 

at night a whirlwind carries him off.

Ayub 24:11

24:11 They press out the olive oil between the rows of olive trees; ¹⁶ 

they tread the winepresses while they are thirsty. ¹⁷ 

Ayub 26:13

26:13 By his breath ¹⁸  the skies became fair;

his hand pierced the fleeing serpent. ¹⁹ 

Ayub 3:16

3:16 Or why ²⁰  was ²¹  I not buried ²² 

like a stillborn infant, ²³ 

like infants ²⁴  who have never seen the light? ²⁵ 

Ayub 3:5

3:5 Let darkness and the deepest

shadow ²⁶  claim it; ²⁷ 

let a cloud settle on it;

let whatever blackens the day ²⁸  terrify it!

Ayub 3:23

3:23 Why is light given ²⁹  to a man ³⁰ 

whose way is hidden, ³¹ 

and whom God has hedged in? ³² 

Ayub 3:8

3:8 Let those who curse the day ³³  curse it ³⁴  –

those who are prepared to rouse ³⁵  Leviathan. ³⁶ 

Ayub 26:10

26:10 He marks out the horizon ³⁷  on the surface of the waters

as a boundary between light and darkness.

Ayub 38:14-15

38:14 The earth takes shape like clay under a seal; ³⁸ 

its features ³⁹  are dyed ⁴⁰  like a garment.

38:15 Then from the wicked the light is withheld,

and the arm raised in violence ⁴¹  is broken. ⁴² 

Ayub 3:9

3:9 Let its morning stars ⁴³  be darkened;

let it wait ⁴⁴  for daylight but find none, ⁴⁵ 

nor let it see the first rays ⁴⁶  of dawn,

Ayub 3:20

Longing for Death ⁴⁷ 

3:20 “Why does God ⁴⁸  give ⁴⁹  light to one who is in misery, ⁵⁰ 

and life to those ⁵¹  whose soul is bitter,

Ayub 8:11

8:11 Can the papyrus plant grow tall ⁵²  where there is no marsh?

Can reeds flourish ⁵³  without water?

Ayub 10:22

10:22 to the land of utter darkness,

like the deepest darkness,

and the deepest shadow and disorder, ⁵⁴ 

where even the light ⁵⁵  is like darkness.” ⁵⁶ 

Ayub 24:14

24:14 Before daybreak ⁵⁷  the murderer rises up;

he kills the poor and the needy;

in the night he is ⁵⁸  like a thief. ⁵⁹ 

[5:14]  ¹ sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.

[5:14]  ² tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.

[5:14]  ³ sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.

[17:12]  ⁴ tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful.

[17:12]  ⁵ tn The same verb שִׂים (sim, “set”) is used this way in Isa 5:20: “…who change darkness into light.”

[17:12]  ⁶ tn The rest of the verse makes better sense if it is interpreted as what his friends say.

[17:12]  ⁷ tn This expression is open to alternative translations: (1) It could mean that they say in the face of darkness, “Light is near.” (2) It could also mean “The light is near the darkness” or “The light is nearer than the darkness.”

[24:16]  ⁸ tn The phrase “the robber” has been supplied in the English translation for clarification.

[24:16]  ⁹ tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.

[24:16]  ¹⁰ tc The verb חִתְּמוּ (khittÿmu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”

[24:16]  ¹¹ tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”

[11:17]  ¹² tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.

[11:17]  ¹³ tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.

[11:17]  ¹⁴ tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.

[27:20]  ¹⁵ tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous.

[24:11]  ¹⁶ tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.

[24:11]  ¹⁷ tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.

[26:13]  ¹⁸ tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.

[26:13]  ¹⁹ sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).

[3:16]  ²⁰ tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.

[3:16]  ²¹ tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.

[3:16]  ²² tn Heb “hidden.” The LXX paraphrases: “an untimely birth, proceeding from his mother’s womb.”

[3:16]  ²³ tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness – it is hidden forever.

[3:16]  ²⁴ tn The word עֹלְלִים (’olÿlim) normally refers to “nurslings.” Here it must refer to infants in general since it refers to a stillborn child.

[3:16]  ²⁵ tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants.

[3:5]  ²⁶ sn The translation of צַלְמָוֶת (tsalmavet, “shadow of death”) has been traditionally understood to indicate a dark, death shadow (supported in the LXX), but many scholars think it may not represent the best etymological analysis of the word. The word may be connected to an Arabic word which means “to be dark,” and an Akkadian word meaning “black.” It would then have to be repointed throughout its uses to צַלְמוּת (tsalmut) forming an abstract ending. It would then simply mean “darkness” rather than “shadow of death.” Or the word can be understood as an idiomatic expression meaning “gloom” that is deeper than חֹשֶׁךְ (khoshekh; see HALOT 1029 s.v. צַלְמָוֶת). Since “darkness” has already been used in the line, the two together could possibly form a nominal hendiadys: “Let the deepest darkness….” There is a significant amount of literature on this; one may begin with W. L. Michel, “SLMWT, ‘Deep Darkness’ or ‘Shadow of Death’?” BR 29 (1984): 5-20.

[3:5]  ²⁷ tn The verb is גָּאַל (ga’al, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7,12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77.

[3:5]  ²⁸ tn The expression “the blackness of the day” (כִּמְרִירֵי יוֹם, kimrire yom) probably means everything that makes the day black, such as supernatural events like eclipses. Job wishes that all ominous darknesses would terrify that day. It comes from the word כָּמַר (kamar, “to be black”), related to Akkadian kamaru (“to overshadow, darken”). The versions seem to have ignored the first letter and connected the word to מָרַר (marar, “be bitter”).

[3:23]  ²⁹ tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required.

[3:23]  ³⁰ sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.

[3:23]  ³¹ tn The LXX translated “to a man whose way is hidden” with the vague paraphrase “death is rest to [such] a man.” The translators apparently combined the reference to “the grave” in the previous verse with “hidden”

[3:23]  ³² tn The verb is the Hiphil of סָכַךְ (sakhakh,“to hedge in”). The key parallel passage is Job 19:8, which says, “He has blocked [גָּדַר, gadar] my way so I cannot pass, and has set darkness over my paths.” To be hedged in is an implied metaphor, indicating that the pathway is concealed and enclosed. There is an irony in Job’s choice of words in light of Satan’s accusation in 1:10. It is heightened further when the same verb is employed by God in 38:8 (see F. I. Andersen, Job [TOTC], 109).

[3:8]  ³³ tn Not everyone is satisfied with the reading of the MT. Gordis thought “day” should be “sea,” and “cursers” should be “rousers” (changing ’alef to ’ayin; cf. NRSV). This is an unnecessary change, for there is no textual problem in the line (D. J. A. Clines, Job [WBC], 71). Others have taken the reading “sea” as a personification and accepted the rest of the text, gaining the sense of “those whose magic binds even the sea monster of the deep” (e.g., NEB).

[3:8]  sn Those who curse the day are probably the professional enchanters and magicians who were thought to cast spells on days and overwhelm them with darkness and misfortune. The myths explained eclipses as the dragon throwing its folds around the sun and the moon, thus engulfing or swallowing the day and the night. This interpretation matches the parallelism better than the interpretation that says these are merely professional mourners.

[3:8]  ³⁴ tn The verb is probably “execrate, curse,” from קָבַב (qavav). But E. Ullendorff took it from נָקַב (naqav, “pierce”) and gained a reading “Let the light rays of day pierce it (i.e. the night) apt even to rouse Leviathan” (“Job 3:8,” VT 11 [1961]: 350-51).

[3:8]  ³⁵ tn The verbal adjective עָתִיד (’atid) means “ready, prepared.” Here it has a substantival use similar to that of participles. It is followed by the Polel infinitive construct עֹרֵר (’orer). The infinitive without the preposition serves as the object of the preceding verbal adjective (GKC 350 §114.m).

[3:8]  ³⁶ sn Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, “Job 3:8,” VT 11 (1961): 350-51.

[26:10]  ³⁷ tn The expression חֹק־חָג (khoq-khag) means “he has drawn a limit as a circle.” According to some the form should have been חָק־חוּג (khaq-khug, “He has traced a circle”). But others argues that the text is acceptable as is, and can be interpreted as “a limit he has circled.” The Hebrew verbal roots are חָקַק (khaqaq, “to engrave; to sketch out; to trace”) and חוּג (khug, “describe a circle”) respectively.

[38:14]  ³⁸ sn The verse needs to be understood in the context: as the light shines in the dawn, the features of the earth take on a recognizable shape or form. The language is phenomenological.

[38:14]  ³⁹ tn Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.

[38:14]  ⁴⁰ tc The MT reads “they stand up like a garment” (NASB, NIV) or “its features stand out like a garment” (ESV). The reference could be either to embroidered decoration on a garment or to the folds of a garment (REB: “until all things stand out like the folds of a cloak”; cf. J. E. Hartley, Job [NICOT], 497, “the early light of day makes the earth appear as a beautiful garment, exquisite in design and glorious in color”). Since this is thought to be an odd statement, some suggest with Ehrlich that the text be changed to תִּצָּבַּע (titsabba’, “is dyed [like a garment]”). This reference would be to the colors appearing on the earth’s surface under daylight. The present translation follows the emendation.

[38:15]  ⁴¹ tn Heb “the raised arm.” The words “in violence” are not in the Hebrew text, but are supplied in the translation to clarify the metaphor.

[38:15]  ⁴² sn What is active at night, the violence symbolized by the raised arm, is broken with the dawn. G. R. Driver thought the whole verse referred to stars, and that the arm is the navigator’s term for the line of stars (“Two astronomical passages in the Old Testament,” JTS 4 [1953]: 208-12).

[3:9]  ⁴³ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

[3:9]  ⁴⁴ tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

[3:9]  ⁴⁵ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

[3:9]  ⁴⁶ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

[3:20]  ⁴⁷ 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]  ⁴⁸ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[3:20]  ⁴⁹ 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]  sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind – why should the sufferers in general have been afflicted with life?

[3:20]  ⁵⁰ 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]  ⁵¹ 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.

[8:11]  ⁵² sn H. H. Rowley observes the use of the words for plants that grow in Egypt and suspects that Bildad either knew Egypt or knew that much wisdom came from Egypt. The first word refers to papyrus, which grows to a height of six feet (so the verb means “to grow tall; to grow high”). The second word refers to the reed grass that grows on the banks of the river (see Gen 41:2, 18).

[8:11]  ⁵³ tn The two verbs, גָּאָה (ga’ah) and שָׂגָה (sagah), have almost the same meanings of “flourish, grow, become tall.”

[10:22]  ⁵⁴ tn The word סֵדֶר (seder, “order”) occurs only here in the Bible. G. R. Driver found a new meaning in Arabic sadira, “dazzled by the glare” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 76-77); this would mean “without a ray of light.” This is accepted by those who see chaos out of place in this line. But the word “order” is well-attested in later Hebrew (see J. Carmignac, “Précisions aportées au vocabulaire d’hébreu biblique par La guerre des fils de lumière contre les fils de ténèbres,” VT 5 [1955]: 345-65).

[10:22]  ⁵⁵ tn The Hebrew word literally means “it shines”; the feminine verb implies a subject like “the light” (but see GKC 459 §144.c).

[10:22]  ⁵⁶ tn The verse multiplies images for the darkness in death. Several commentators omit “as darkness, deep darkness” (כְּמוֹ אֹפֶל צַלְמָוֶת, kÿmo ’ofel tsalmavet) as glosses on the rare word עֵיפָתָה (’efatah, “darkness”) drawn from v. 21 (see also RSV). The verse literally reads: “[to the] land of darkness, like the deep darkness of the shadow of death, without any order, and the light is like the darkness.”

[24:14]  ⁵⁷ tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.

[24:14]  ⁵⁸ tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).

[24:14]  ⁵⁹ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.