Ayub 18:13-14

18:13 It eats away parts of his skin; ¹ 

the most terrible death ²  devours his limbs.

18:14 He is dragged from the security of his tent, ³ 

and marched off ⁴  to the king ⁵  of terrors.

Ayub 33:18-28

33:18 He spares a person’s life from corruption, ⁶ 

his very life from crossing over ⁷  the river.

33:19 Or a person is chastened ⁸  by pain on his bed,

and with the continual strife of his bones, ⁹ 

33:20 so that his life loathes food,

and his soul rejects appetizing fare. ¹⁰ 

33:21 His flesh wastes away from sight,

and his bones, which were not seen,

are easily visible. ¹¹ 

33:22 He ¹²  draws near to the place of corruption,

and his life to the messengers of death. ¹³ 

33:23 If there is an angel beside him,

one mediator ¹⁴  out of a thousand,

to tell a person what constitutes his uprightness; ¹⁵ 

33:24 and if ¹⁶  God ¹⁷  is gracious to him and says,

‘Spare ¹⁸  him from going down

to the place of corruption,

I have found a ransom for him,’ ¹⁹ 

33:25 then his flesh is restored ²⁰  like a youth’s;

he returns to the days of his youthful vigor. ²¹ 

33:26 He entreats God, and God ²²  delights in him,

he sees God’s face ²³  with rejoicing,

and God ²⁴  restores to him his righteousness. ²⁵ 

33:27 That person sings ²⁶  to others, ²⁷  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ²⁸ 

33:28 He redeemed my life ²⁹ 

from going down to the place of corruption,

and my life sees the light!’

Mazmur 88:4-8

88:4 They treat me like ³⁰  those who descend into the grave. ³¹ 

I am like a helpless man, ³² 

88:5 adrift ³³  among the dead,

like corpses lying in the grave,

whom you remember no more,

and who are cut off from your power. ³⁴ 

88:6 You place me in the lowest regions of the pit, ³⁵ 

in the dark places, in the watery depths.

88:7 Your anger bears down on me,

and you overwhelm me with all your waves. (Selah)

88:8 You cause those who know me to keep their distance;

you make me an appalling sight to them.

I am trapped and cannot get free. ³⁶ 

Mazmur 143:7

143:7 Answer me quickly, Lord!

My strength is fading. ³⁷ 

Do not reject me, ³⁸ 

or I will join ³⁹  those descending into the grave. ⁴⁰ 

Yesaya 38:17-18

38:17 “Look, the grief I experienced was for my benefit. ⁴¹ 

You delivered me ⁴²  from the pit of oblivion. ⁴³ 

For you removed all my sins from your sight. ⁴⁴ 

38:18 Indeed ⁴⁵  Sheol does not give you thanks;

death does not ⁴⁶  praise you.

Those who descend into the pit do not anticipate your faithfulness.

Yunus 2:6

2:6 I went down ⁴⁷  to the very bottoms ⁴⁸  of the mountains; ⁴⁹ 

the gates ⁵⁰  of the netherworld ⁵¹  barred me in ⁵²  forever; ⁵³ 

but you brought me ⁵⁴  up from the Pit, ⁵⁵  O Lord, my God.

[18:13]  ¹ tn The expression “the limbs of his skin” makes no sense, unless a poetic meaning of “parts” (or perhaps “layers”) is taken. The parallelism has “his skin” in the first colon, and “his limbs” in the second. One plausible suggestion is to take בַּדֵּי (badde, “limbs of”) in the first part to be בִּדְוָי (bidvay, “by a disease”; Dhorme, Wright, RSV). The verb has to be made passive, however. The versions have different things: The LXX has “let the branches of his feet be eaten”; the Syriac has “his cities will be swallowed up by force”; the Vulgate reads “let it devour the beauty of his skin”; and Targum Job has “it will devour the linen garments that cover his skin.”

[18:13]  ² tn The “firstborn of death” is the strongest child of death (Gen 49:3), or the deadliest death (like the “firstborn of the poor, the poorest). The phrase means the most terrible death (A. B. Davidson, Job, 134).

[18:14]  ³ tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security.

[18:14]  ⁴ tn The verb is the Hiphil of צָעַד (tsa’ad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius.

[18:14]  ⁵ sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries.

[33:18]  ⁶ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ⁷ tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

[33:19]  ⁸ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

[33:19]  ⁹ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

[33:20]  ¹⁰ tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.

[33:21]  ¹¹ tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.

[33:22]  ¹² tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”

[33:22]  ¹³ tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).

[33:23]  ¹⁴ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

[33:23]  ¹⁵ tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

[33:24]  ¹⁶ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ¹⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ¹⁸ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ¹⁹ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[33:25]  ²⁰ tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.

[33:25]  ²¹ tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.

[33:26]  ²² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²³ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence.

[33:26]  ²⁴ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²⁵ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

[33:27]  ²⁶ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ²⁷ tn Heb “to men.”

[33:27]  ²⁸ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[33:28]  ²⁹ sn See note on “him” in v. 24.

[88:4]  ³⁰ tn Heb “I am considered with.”

[88:4]  ³¹ tn Heb “the pit.” The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead.

[88:4]  ³² tn Heb “I am like a man [for whom] there is no help.”

[88:5]  ³³ tn Heb “set free.”

[88:5]  ³⁴ tn Heb “from your hand.”

[88:6]  ³⁵ tn The noun בּוֹר (bor, “pit,” “cistern”) is sometimes used of the grave and/or the realm of the dead. See v. 4.

[88:8]  ³⁶ tn Heb “[I am] confined and I cannot go out.”

[143:7]  ³⁷ tn Heb “my spirit is failing.”

[143:7]  ³⁸ tn Heb “do not hide your face from me.” The idiom “hide the face” (1) can mean “ignore” (see Pss 10:11; 13:1; 51:9) or (2) can carry the stronger idea of “reject” (see Pss 30:7; 88:14).

[143:7]  ³⁹ tn Heb “I will be equal with.”

[143:7]  ⁴⁰ tn Heb “the pit.” The Hebrew noun בּוֹר (bor, “pit; cistern”) is sometimes used of the grave and/or the realm of the dead. See Ps 28:1.

[38:17]  ⁴¹ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ⁴² tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ⁴³ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ⁴⁴ tn Heb “for you threw behind your back all my sins.”

[38:18]  ⁴⁵ tn Or “For” (KJV, NAB, NASB, NIV, NRSV, NLT).

[38:18]  ⁴⁶ tn The negative particle is understood by ellipsis in this line. See GKC 483 §152.z.

[2:6]  ⁴⁷ tn Jonah began going “down” (יָרַד, yarad) in chap. 1 (vv. 3, 5; see also 1:15; 2:2-3).

[2:6]  ⁴⁸ tc The MT לְקִצְבֵי הָרִים (lÿqitsve harim, “to the extremities [i.e., very bottoms] of the mountains”) is a bit unusual, appearing only here in the Hebrew Bible. Therefore, the BHS editors suggest a conjectural emendation of the MT’s לְקִצְבֵי (“to the extremities”) to לְקַצְוֵי (lÿqatswey, “to the ends [of the mountains])” based on orthographic confusion between vav (ו) and bet (ב). However, the phrase קצבי הרים does appear in the OT Apocrypha in Sir 16:19; therefore, it is not without precedent. Since Jonah emphasizes that he descended, as it were, to the very gates of the netherworld in the second half of this verse, it would be appropriate for Jonah to say that he went down “to the extremities [i.e., very bottoms] of the mountains” (לְקִצְבֵי הָרִים). Therefore, the MT may be retained with confidence.

[2:6]  tn The noun קֶצֶב (qetseb) is used only three times in the Hebrew Bible, and this is the only usage in which it means “extremity; bottom” (BDB 891 s.v. קֶצֶב 2). The exact phrase קצבי הרים (“the extremities [bottoms] of the mountains”) is used in the OT Apocrypha once in Sir 16:19.

[2:6]  ⁴⁹ tn Some English versions (e.g., NEB, NRSV) have connected the “bottoms of the mountains” with the preceding – “weeds were wrapped around my head at the bottoms of the mountains” – and connect “I went down” with “the earth.” Such a connection between “I went down” and “the earth” is difficult to accept. It would be more normal in Hebrew to express “I went down to the earth” with a directive ending (אַרְצָה, ’artsah) or with a Hebrew preposition before “earth” or without the definite article. The Masoretic accents, in addition, connect “ends of the mountains” with the verb “I went down” and call for a break between the verb and “earth.”

[2:6]  ⁵⁰ tn Heb “As for the earth, its bars…” This phrase is a rhetorical nominative construction (also known as casus pendens) in which the noun הָאָרֶץ (ha’arets, “the earth”) stands grammatically isolated and in an emphatic position prior to the third feminine singular suffix that picks up on it in בְּרִחֶיהָ (bÿrikheha, “its bars”; see IBHS 128-30 §8.3). This construction is used to emphasize the subject, in this case, the “bars of the netherworld.” The word translated “bars” appears elsewhere to speak of bars used in constructing the sides of the tabernacle and often of crossbars (made of wood or metal) associated with the gates of fortified cities (cf. Exod 36:31-34; Judg 16:3; 1 Kgs 4:13; Neh 3:3; Pss 107:16; 147:13; Isa 45:1-2).

[2:6]  ⁵¹ tn Heb “the earth.” The noun אֶרֶץ (’erets) usually refers to the “earth” but here refers to the “netherworld” (e.g., Job 10:21, 22; Ps 139:15; Isa 26:19; 44:23; BDB 76 s.v. אֶרֶץ 2.g). This is parallel to the related Akkadian term irsitu used in the phrase “the land of no return,” that is, the netherworld. This refers to the place of the dead (along with “belly of Sheol,” v. 2, and “the grave,” v. 6), which is sometimes described as having “gates” (Job 38:17; Ps 107:18).

[2:6]  ⁵² tn Heb “behind me.” The preposition בַּעַד (ba’ad) with a pronominal suffix and with the meaning “behind” is found also in Judg 3:23. Jonah pictures himself as closed in and so unable to escape death. Having described how far he had come (totally under water and “to the ends of mountains”), Jonah describes the way back as permanently closed against him. Just as it was impossible for a lone individual to walk through the barred gates of a walled city, so Jonah expected it was impossible for him to escape death.

[2:6]  ⁵³ tn Heb “As for the earth, its bars [were] against me forever.” This line is a verbless clause. The verb in the translation has been supplied for the sake of clarity and smoothness. The rhetorical nominative construction (see the note on the word “gates” earlier in this verse) has also been smoothed out in the translation.

[2:6]  ⁵⁴ tn Heb “my life.” The term חַיַּי (khayyay, “my life”) functions metonymically as a first common singular pronoun (“me”).

[2:6]  ⁵⁵ sn Jonah pictures himself as being at the very gates of the netherworld (v. 6b) and now within the Pit itself (v. 6c). He is speaking rhetorically, for he had not actually died. His point is that he was as good as dead if God did not intervene immediately. See Pss 7:15; 30:3; 103:4; Ezek 19:3-4, 8.