Ayub 3:17-19
Konteks3:17 There 1 the wicked 2 cease 3 from turmoil, 4
and there the weary 5 are at rest.
3:18 There 6 the prisoners 7 relax 8 together; 9
they do not hear the voice of the oppressor. 10
3:19 Small and great are 11 there,
and the slave is free 12 from his master. 13
Yesaya 57:1-2
Konteksbut no one cares. 15
Honest people disappear, 16
that the godly 19 disappear 20 because of 21 evil. 22
57:2 Those who live uprightly enter a place of peace;
they rest on their beds. 23
[3:17] 1 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
[3:17] 2 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
[3:17] 3 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
[3:17] 4 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
[3:17] 5 tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
[3:18] 6 tn “There” is not in the Hebrew text, but is supplied from the context.
[3:18] 7 tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”
[3:18] 8 tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.
[3:18] 9 sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.
[3:18] 10 tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.
[3:19] 11 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”
[3:19] 12 tn The LXX renders this as “unafraid,” although the negative has disappeared in some
[3:19] 13 tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.
[57:1] 14 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man”; TEV “Good people.”
[57:1] 15 tn Or perhaps, “understands.” Heb “and there is no man who sets [it] upon [his] heart.”
[57:1] 16 tn Heb “Men of loyalty are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 17 tn The Hebrew term בְּאֵין (bÿ’en) often has the nuance “when there is no.” See Prov 8:24; 11;14; 14:4; 15:22; 26:20; 29:18.
[57:1] 18 tn Or “realizes”; Heb “understands” (so NASB, NIV, NRSV).
[57:1] 19 tn Or “righteous” (KJV, NASB, NIV, NRSV, NLT); NAB “the just man.”
[57:1] 20 tn Heb “are taken away.” The Niphal of אָסַף (’asaf) here means “to die.”
[57:1] 21 tn The term מִפְּנֵי (mippÿne, “from the face of”) often has a causal nuance. It also appears with the Niphal of אָסַף (’asaph, “gather”) in 2 Chr 12:5: אֲשֶׁר־נֶאֶסְפוּ אֶל־יְרוּשָׁלַם מִפְּנֵי שִׁישָׁק (’asher-ne’esphu ’el-yÿrushalam mippÿney shishaq, “who had gathered at Jerusalem because of [i.e., due to fear of] Shishak”).
[57:1] 22 tn The translation assumes that this verse, in proverbial fashion, laments society’s apathy over the persecution of the godly. The second half of the verse observes that such apathy results in more widespread oppression. Since the next verse pictures the godly being taken to a place of rest, some interpret the second half of v. 1 in a more positive vein. According to proponents of this view, God removes the godly so that they might be spared suffering and calamity, a fact which the general populace fails to realize.
[57:2] 23 tn Heb “he enters peace, they rest on their beds, the one who walks straight ahead of himself.” The tomb is here viewed in a fairly positive way as a place where the dead are at peace and sleep undisturbed.
