3:9 Let its morning stars 1 be darkened;
let it wait 2 for daylight but find none, 3
nor let it see the first rays 4 of dawn,
14:14 If a man dies, will he live again? 5
All the days of my hard service 6 I will wait 7
until my release comes. 8
31:9 If my heart has been enticed by a woman,
and I have lain in wait at my neighbor’s door, 9
1 tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.
2 tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the
3 tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”
4 sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.
5 tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.
6 tn See Job 7:1.
7 tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.
8 tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).
9 tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym.