Ayub 7:13

7:13 If ¹  I say, ²  “My bed will comfort me, ³ 

my couch will ease ⁴  my complaint,”

Mazmur 77:2-3

77:2 In my time of trouble I sought ⁵  the Lord.

I kept my hand raised in prayer throughout the night. ⁶ 

I ⁷  refused to be comforted.

77:3 I said, “I will remember God while I groan;

I will think about him while my strength leaves me.” ⁸  (Selah)

Yeremia 8:18

8:18 Then I said, ⁹ 

“There is no cure ¹⁰  for my grief!

I am sick at heart!

[7:13]  ¹ 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]  ² tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself” – “when I think my bed….”

[7:13]  ³ 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]  ⁴ 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.

[77:2]  ⁵ tn Here the psalmist refers back to the very recent past, when he began to pray for divine help.

[77:2]  ⁶ tn Heb “my hand [at] night was extended and was not growing numb.” The verb נָגַר (nagar), which can mean “flow” in certain contexts, here has the nuance “be extended.” The imperfect form (תָפוּג, tafug, “to be numb”) is used here to describe continuous action in the past.

[77:2]  ⁷ tn Or “my soul.” The Hebrew term נֶפֶשׁ (nefesh) with a pronominal suffix is often equivalent to a pronoun, especially in poetry (see BDB 660 s.v. נֶפֶשׁ 4.a).

[77:3]  ⁸ tn Heb “I will remember God and I will groan, I will reflect and my spirit will grow faint.” The first three verbs are cohortatives, the last a perfect with vav (ו) consecutive. The psalmist’s statement in v. 4 could be understood as concurrent with v. 1, or, more likely, as a quotation of what he had said earlier as he prayed to God (see v. 2). The words “I said” are supplied in the translation at the beginning of the verse to reflect this interpretation (see v. 10).

[8:18]  ⁹ tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.

[8:18]  ¹⁰ tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”