2 Samuel 14:14

14:14 Certainly we must die, and are like water spilled on the ground that cannot be gathered up again. But God does not take away life; instead he devises ways for the banished to be restored. ¹ 

Ayub 3:13

3:13 For now ²  I would be lying down

and ³  would be quiet, ⁴ 

I would be asleep and then at peace ⁵ 

Ayub 10:3

10:3 Is it good for you ⁶  to oppress, ⁷ 

to ⁸  despise the work of your hands,

while ⁹  you smile ¹⁰ 

on the schemes of the wicked?

[14:14]  ¹ tn Heb “he devises plans for the one banished from him not to be banished.”

[3:13]  ² 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.

[3:13]  ³ 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.”

[3:13]  ⁴ 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).

[3:13]  ⁵ tn The last part uses the impersonal verb “it would be at rest for me.”

[10:3]  ⁶ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

[10:3]  ⁷ tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

[10:3]  ⁸ tn Heb “that you despise.”

[10:3]  ⁹ tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

[10:3]  ¹⁰ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.