Discovery BoxJob 3:11-19 
Context3:11 “Why did I not 2 die 3 at birth, 4
and why did I not expire
as 5 I came out of the womb?
3:12 Why did the knees welcome me, 6
and why were there 7 two breasts 8
that I might nurse at them? 9
3:13 For now 10 I would be lying down
I would be asleep and then at peace 13
3:14 with kings and counselors of the earth
who built for themselves places now desolate, 14
3:15 or with princes who possessed gold, 15
who filled their palaces 16 with silver.
3:16 Or why 17 was 18 I not buried 19
like a stillborn infant, 20
like infants 21 who have never seen the light? 22
3:17 There 23 the wicked 24 cease 25 from turmoil, 26
and there the weary 27 are at rest.
3:18 There 28 the prisoners 29 relax 30 together; 31
they do not hear the voice of the oppressor. 32
1 sn Job follows his initial cry with a series of rhetorical questions. His argument runs along these lines: since he was born (v. 10), the next chance he had of escaping this life of misery would have been to be still born (vv. 11-12, 16). In vv. 13-19 Job considers death as falling into a peaceful sleep in a place where there is no trouble. The high frequency of rhetorical questions in series is a characteristic of the Book of Job that sets it off from all other portions of the OT. The effect is primarily dramatic, creating a tension that requires resolution. See W. Watson, Classical Hebrew Poetry, 340-41.
2 tn The negative only occurs with the first clause, but it extends its influence to the parallel second clause (GKC 483 §152.z).
3 tn The two verbs in this verse are both prefix conjugations; they are clearly referring to the past and should be classified as preterites. E. Dhorme (Job, 32) notes that the verb “I came out” is in the perfect to mark its priority in time in relation to the other verbs.
4 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb.
5 tn The two halves of the verse use the prepositional phrases (“from the womb” and “from the belly I went out”) in the temporal sense of “on emerging from the womb.”
6 tn The verb קִדְּמוּנִי (qiddÿmuni) is the Piel from קָדַם (qadam), meaning “to come before; to meet; to prevent.” Here it has the idea of going to meet or welcome someone. In spite of various attempts to connect the idea to the father or to adoption rites, it probably simply means the mother’s knees that welcome the child for nursing. See R. de Vaux, Ancient Israel, 42.
sn The sufferer is looking back over all the possible chances of death, including when he was brought forth, placed on the knees or lap, and breastfed.
7 tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?”
8 sn The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348).
9 tn Heb “that I might suckle.” The verb is the Qal imperfect of יָנַק (yanaq, “suckle”). Here the clause is subordinated to the preceding question and so function as a final imperfect.
10 tn The word עַתָּה (’attah, “now”) may have a logical nuance here, almost with the idea of “if that had been the case…” (IBHS 667-68 §39.3.4f). However, the temporal “now” is retained in translation since the imperfect verb following two perfects “suggests what Job’s present state would be if he had had the quiet of a still birth” (J. E. Hartley, Job [NICOT], 95, n. 23). Cf. GKC 313 §106.p.
11 tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.”
12 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p).
13 tn The last part uses the impersonal verb “it would be at rest for me.”
14 tn The difficult term חֳרָבוֹת (khoravot) is translated “desolate [places]”. The LXX confused the word and translated it “who gloried in their swords.” One would expect a word for monuments, or tombs (T. K. Cheyne emended it to “everlasting tombs” [“More Critical Gleanings in Job,” ExpTim 10 (1898/99): 380-83]). But this difficult word is of uncertain etymology and therefore cannot simply be made to mean “royal tombs.” The verb means “be desolate, solitary.” In Isa 48:21 there is the clear sense of a desert. That is the meaning of Assyrian huribtu. It may be that like the pyramids of Egypt these tombs would have been built in the desert regions. Or it may describe how they rebuilt ruins for themselves. He would be saying then that instead of lying here in pain and shame if he had died he would be with the great ones of the earth. Otherwise, the word could be interpreted as a metonymy of effect, indicating that the once glorious tomb now is desolate. But this does not fit the context – the verse is talking about the state of the great ones after their death.
15 tn The expression simply has “or with princes gold to them.” The noun is defined by the noun clause serving as a relative clause (GKC 486 §155.e).
16 tn Heb “filled their houses.” There is no reason here to take “houses” to mean tombs; the “houses” refer to the places the princes lived (i.e., palaces). The reference is not to the practice of burying treasures with the dead. It is simply saying that if Job had died he would have been with the rich and famous in death.
17 tn The verb is governed by the interrogative of v. 12 that introduces this series of rhetorical questions.
18 tn The verb is again the prefix conjugation, but the narrative requires a past tense, or preterite.
19 tn Heb “hidden.” The LXX paraphrases: “an untimely birth, proceeding from his mother’s womb.”
20 tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness – it is hidden forever.
21 tn The word עֹלְלִים (’olÿlim) normally refers to “nurslings.” Here it must refer to infants in general since it refers to a stillborn child.
22 tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants.
23 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun.
24 sn The wicked are the ungodly, those who are not members of the covenant (normally) and in this context especially those who oppress and torment other people.
25 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l).
26 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives.
27 tn The word יָגִיעַ (yagia’) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”).
28 tn “There” is not in the Hebrew text, but is supplied from the context.
29 tn The LXX omits the verb and translates the noun not as prisoners but as “old men” or “men of old time.”
30 tn The verb שַׁאֲנָנוּ (sha’ananu) is the Pilpel of שָׁאַן (sha’an) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners.
31 sn See further J. C. de Moor, “Lexical Remarks Concerning yahad and yahdaw,” VT 7 (1957): 350-55.
32 tn Or “taskmaster.” The same Hebrew word is used for the taskmasters in Exod 3:7.
33 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.”
34 tn The LXX renders this as “unafraid,” although the negative has disappeared in some
35 tn The plural “masters” could be taken here as a plural of majesty rather than as referring to numerous masters.
