7:9 As 1 a cloud is dispersed and then disappears, 2
so the one who goes down to the grave 3
does not come up again. 4
9:32 For he 5 is not a human being like I am,
that 6 I might answer him,
that we might come 7 together in judgment.
20:25 When he pulls it out 8 and it comes out of his back,
the gleaming point 9 out of his liver,
terrors come over him.
21:17 “How often 10 is the lamp of the wicked extinguished?
How often does their 11 misfortune come upon them?
How often does God apportion pain 12 to them 13 in his anger?
34:28 so that they caused 14 the cry of the poor
to come before him,
so that he hears 15 the cry of the needy.
1 tn The comparison is implied; “as” is therefore supplied in the translation.
2 tn The two verbs כָּלַה (kalah) and הָלַךְ (halakh) mean “to come to an end” and “to go” respectively. The picture is of the cloud that breaks up, comes to an end, is dispersed so that it is no longer a cloud; it then fades away or vanishes. This line forms a good simile for the situation of a man who comes to his end and disappears.
3 tn The noun שְׁאוֹל (shÿ’ol) can mean “the grave,” “death,” or “Sheol” – the realm of departed spirits. In Job this is a land from which there is no return (10:21 and here). It is a place of darkness and gloom (10:21-22), a place where the dead lie hidden (14:13); as a place appointed for all no matter what their standing on earth might have been (30:23). In each case the precise meaning has to be determined. Here the grave makes the most sense, for Job is simply talking about death.
4 sn It is not correct to try to draw theological implications from this statement or the preceding verse (Rashi said Job was denying the resurrection). Job is simply stating that when people die they are gone – they do not return to this present life on earth. Most commentators and theologians believe that theological knowledge was very limited at such an early stage, so they would not think it possible for Job to have bodily resurrection in view. (See notes on ch. 14 and 19:25-27.)
5 tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied.
6 tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a).
7 tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.
8 tn The MT has “he draws out [or as a passive, “it is drawn out/forth”] and comes [or goes] out of his back.” For the first verb שָׁלַף (shalaf, “pull, draw”), many commentators follow the LXX and use שֶׁלַח (shelakh, “a spear”). It then reads “and a shaft comes out of his back,” a sword flash comes out of his liver.” But the verse could also be a continuation of the preceding.
9 tn Possibly a reference to lightnings.
10 tn The interrogative “How often” occurs only with the first colon; it is supplied for smoother reading in the next two.
11 tn The pronominal suffix is objective; it re-enforces the object of the preposition, “upon them.” The verb in the clause is בּוֹא (bo’) followed by עַל (’al), “come upon [or against],” may be interpreted as meaning attack or strike.
12 tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”
13 tn The phrase “to them” is understood and thus is supplied in the translation for clarification.
14 tn The verse begins with the infinitive construct of בּוֹא (bo’, “go”), showing the result of their impious actions.
15 tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action.