3:10 because it 1 did not shut the doors 2 of my mother’s womb on me, 3
nor did it hide trouble 4 from my eyes!
14:13 “O that 5 you would hide me in Sheol, 6
and conceal me till your anger has passed! 7
O that you would set me a time 8
and then remember me! 9
1 tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night – it did not hinder his birth.
2 sn This use of doors for the womb forms an implied comparison; the night should have hindered conception (see Gen 20:18 and 1 Sam 1:5).
3 tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous.
4 tn The word עָמָל (’amal) means “work, heavy labor, agonizing labor, struggle” with the idea of fatigue and pain.
5 tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”
sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.
6 sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
7 tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
8 tn This is the same word used in v. 5 for “limit.”
9 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.