But man dies and is laid low; he breathes his last and is no more.
"But man dies and lies prostrate. Man expires, and where is he?
"But when people die, they lose all strength. They breathe their last, and then where are they?
But men and women? They die and stay dead. They breathe their last, and that's it.
But man comes to his death and is gone: he gives up his spirit, and where is he?
But mortals die, and are laid low; humans expire, and where are they?
But man dies and is laid away; Indeed he breathes his last And where is he?
|NET © [draft] ITL|
|NET © Notes||
1 tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.
2 tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 : 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 : 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”
3 tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”