Job 7:13–15

Footnotes

1. 41 The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ’im). See §112.hh.
2. 42 The verb literally means “say,” but here the connotation must be “think” or “say to oneself”—“when I think my bed.…”
3. 43 Sleep is the recourse of the troubled and unhappy. Here “bed” is metonymical for sleep. Job expects sleep to give him the comfort that his friends have not.
4. 44 The verb means “to lift up; to take away” (נָשָׂא, nasa’). When followed by the preposition בּ (bet) with the complement of the verb, the idea is “to bear a part; to take a share,” or “to share in the burden” (cf. Num 11:7). The idea then would be that the sleep would ease the complaint. It would not end the illness, but the complaining for a while.
5. 45 The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence. Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night.
6. 46 The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7.
7. 47 The prepositions בּ (bet) and מִן (min) interchange here; they express the instrument of causality. See N. Sarna, “The Interchange of the Prepositions bet and min in Biblical Hebrew,” 78 (1959): 310–16. Emphasis on the instruments of terror in this verse is highlighted by the use of chiasm in which the prepositional phrases comprise the central elements (ab//b’a’). Verse 18 contains another example.
8. 48 The word נֶפֶשׁ (nefesh) is often translated “soul.” But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with “person.” When a suffix is added to the word, then that pronoun would serve as the better translation, as here with “my soul” = “I” (meaning with every fiber of my being).
9. 49 The verb בָּחַר (bakhar, “choose”) followed by the preposition בּ (bet) can have the sense of “prefer.”
10. 50 The meaning of the term מַחֲנָק (makhanaq, “strangling”), a , is clear enough; the verb חָנַק (khanaq) in the Piel means “to strangle” (Nah 2:13), and in the Niphal “to strangle oneself” (2 Sam 17:23). This word has tempted some commentators to take נֶפֶשׁ (nefesh) in a very restricted sense of “throat.”
11. 51 The conjunction “and” is supplied in the translation. “Death” could also be taken in apposition to “strangling,” providing the outcome of the strangling.
12. 52 This is one of the few words recognizable in the : “You will separate life from my spirit, and yet keep my bones from death.”
13. 53 The comparative min (מִן) after the verb “choose” will here have the idea of preferring something before another (see §133.b).
14. 54 The word מֵעַצְמוֹתָי (me’atsmotay) means “more than my bones” (= life or being). The line is poetic; “bones” is often used in scripture metonymically for the whole living person, so there is no need here for conjectural emendation. Nevertheless, there have been several suggestions made. The simplest and most appealing for those who desire a change is the repointing to מֵעַצְּבוֹתָי (me’atsévotay, “my sufferings,” adopted by , , , Driver-Gray, E. Dhorme, H. H. Rowley, and others). Driver obtains this idea by positing a new word based on Arabic without changing the letters; it means “great”—but he has to supply the word “sufferings.”