Ayub 7:4

7:4 If I lie down, I say, ¹  ‘When will I arise?’,

and the night stretches on ² 

and I toss and turn restlessly ³ 

until the day dawns.

Ayub 7:14

7:14 then you scare me ⁴  with dreams

and terrify ⁵  me with ⁶  visions,

Mazmur 6:7

6:7 My eyes ⁷  grow dim ⁸  from suffering;

they grow weak ⁹  because of all my enemies. ¹⁰ 

Daniel 4:5

4:5 I saw a dream that ¹¹  frightened me badly. The things I imagined while lying on my bed – these visions of my mind – were terrifying me.

Matius 11:28

11:28 Come to me, all you who are weary and burdened, and I will give you rest.

[7:4]  ¹ tn This is the main clause, and not part of the previous conditional clause; it is introduced by the conjunction אִם (’im) (see GKC 336 §112.gg).

[7:4]  ² tn The verb מָדַד (madad) normally means “to measure,” and here in the Piel it has been given the sense of “to extend.” But this is not well attested and not widely accepted. There are many conjectural emendations. Of the most plausible one might mention the view of Gray, who changes מִדַּד (middad, Piel of מָדַּד) to מִדֵּי (midde, comprising the preposition מִן [min] plus the noun דַּי [day], meaning “as often as”): “as often as evening comes.” Dhorme, following the LXX to some extent, adds the word “day” after “when/if” and replaces מִדַּד (middad) with מָתַי (matay, “when”) to read “If I lie down, I say, ‘When comes the morning?’ If I rise up, I say, ‘How long till evening?’” The LXX, however, may be based more on a recollection of Deut 28:67. One can make just as strong a case for the reading adopted here, that the night seems to drag on (so also NIV).

[7:4]  ³ tn The Hebrew term נְדֻדִים (nÿdudim, “tossing”) refers to the restless tossing and turning of the sick man at night on his bed. The word is a hapax legomenon derived from the verb נָדַד (nadad, “to flee; to wander; to be restless”). The plural form here sums up the several parts of the actions (GKC 460 §144.f). E. Dhorme (Job, 99) argues that because it applies to both his waking hours and his sleepless nights, it may have more of the sense of wanderings of the mind. There is no doubt truth to the fact that the mind wanders in all this suffering; but there is no need to go beyond the contextually clear idea of the restlessness of the night.

[7:14]  ⁴ 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]  sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night.

[7:14]  ⁵ 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]  ⁶ 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.

[6:7]  ⁷ tn The Hebrew text has the singular “eye” here.

[6:7]  ⁸ tn Or perhaps, “are swollen.”

[6:7]  ⁹ tn Or perhaps, “grow old.”

[6:7]  ¹⁰ sn In his weakened condition the psalmist is vulnerable to the taunts and threats of his enemies.

[4:5]  ¹¹ tn Aram “and it.”