Ayub 14:10-12

14:10 But man ¹  dies and is powerless; ² 

he expires – and where is he? ³ 

14:11 As ⁴  water disappears from the sea, ⁵ 

or a river drains away and dries up,

14:12 so man lies down and does not rise;

until the heavens are no more, ⁶ 

they ⁷  will not awake

nor arise from their sleep.

Ayub 14:18-22

14:18 But as ⁸  a mountain falls away and crumbles, ⁹ 

and as a rock will be removed from its place,

14:19 as water wears away stones,

and torrents ¹⁰  wash away the soil, ¹¹ 

so you destroy man’s hope. ¹² 

14:20 You overpower him once for all, ¹³ 

and he departs;

you change ¹⁴  his appearance

and send him away.

14:21 If ¹⁵  his sons are honored, ¹⁶ 

he does not know it; ¹⁷ 

if they are brought low,

he does not see ¹⁸  it.

14:22 Only his flesh has pain for himself, ¹⁹ 

and he mourns for himself.” ²⁰ 

[14:10]  ¹ tn There are two words for “man” in this verse. The first (גֶּבֶר, gever) can indicate a “strong” or “mature man” or “mighty man,” the hero; and the second (אָדָם, ’adam) simply designates the person as mortal.

[14:10]  ² tn The word חָלַשׁ (khalash) in Aramaic and Syriac means “to be weak” (interestingly, the Syriac OT translated חָלַשׁ [khalash] with “fade away” here). The derived noun “the weak” would be in direct contrast to “the mighty man.” In the transitive sense the verb means “to weaken; to defeat” (Exod 17:13); here it may have the sense of “be lifeless, unconscious, inanimate” (cf. E. Dhorme, Job, 199). Many commentators emend the text to יַחֲלֹף (yakhalof, “passes on; passes away”). A. Guillaume tries to argue that the form is a variant of the other, the letters שׁ (shin) and פ (pe) being interchangeable (“The Use of halas in Exod 17:13, Isa 14:12, and Job 14:10,” JTS 14 [1963]: 91-92). G. R. Driver connected it to Arabic halasa, “carry off suddenly” (“The Resurrection of Marine and Terrestrial Creatures,” JSS 7 [1962]: 12-22). But the basic idea of “be weak, powerless” is satisfactory in the text. H. H. Rowley (Job [NCBC], 105) says, “Where words are so carefully chosen, it is gratuitous to substitute less expressive words as some editors do.”

[14:10]  ³ tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.”

[14:11]  ⁴ tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a).

[14:11]  ⁵ tn The Hebrew word יָם (yam) can mean “sea” or “lake.”

[14:12]  ⁶ tc The Hebrew construction is “until not,” which is unusual if not impossible; it is found in only one other type of context. In its six other occurrences (Num 21:35; Deut 3:3; Josh 8:22; 10:33; 11:8; 2 Kgs 10:11) the context refers to the absence of survivors. Aquila, Symmachus, Theodotion, Syriac, and Vulgate all have “till the heavens wear out.” Most would emend the text just slightly from עַד־בִּלְתִּי (’ad-bilti, “are no more”) to עַד בְּלוֹת (’ad bÿlot, “until the wearing out of,” see Ps 102:26 [27]; Isa 51:6). Gray rejects emendation here, finding the unusual form of the MT in its favor. Orlinsky (p. 57) finds a cognate Arabic word meaning “will not awake” and translates it “so long as the heavens are not rent asunder” (H. M. Orlinsky, “The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937/38]: 57-68). He then deletes the last line of the verse as a later gloss.

[14:12]  ⁷ tn The verb is plural because the subject, אִישׁ (’ish), is viewed as a collective: “mankind.” The verb means “to wake up; to awake”; another root, קוּץ (quts, “to split open”) cognate to Arabic qada and Akkadian kasu, was put forward by H. M. Orlinsky (“The Hebrew and Greek Texts of Job 14:12,” JQR 28 [1937-38]: 57-68) and G. R. Driver (“Problems in the Hebrew Text of Job,” VTSup 3 [1955]: 72-93).

[14:18]  ⁸ tn The indication that this is a simile is to be obtained from the conjunction beginning 19c (see GKC 499 §161.a).

[14:18]  ⁹ tn The word יִבּוֹל (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate “and will fall”; most commentators accept this and repoint the preceding word to get “and will surely fall.” Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of “crumble away.”

[14:19]  ¹⁰ tn Heb “the overflowings of it”; the word סְפִיחֶיהָ (sÿfikheyha) in the text is changed by just about everyone. The idea of “its overflowings” or more properly “its aftergrowths” (Lev 25:5; 2 Kgs 19:29; etc.) does not fit here at all. Budde suggested reading סְחִפָה (sÿkhifah), which is cognate to Arabic sahifeh, “torrential rain, rainstorm” – that which sweeps away” the soil. The word סָחַף (sakhaf) in Hebrew might have a wider usage than the effects of rain.

[14:19]  ¹¹ tn Heb “[the] dust of [the] earth.”

[14:19]  ¹² sn The meaning for Job is that death shatters all of man’s hopes for the continuation of life.

[14:20]  ¹³ tn D. W. Thomas took נֵצַח (netsakh) here to have a superlative meaning: “You prevail utterly against him” (“Use of netsach as a superlative in Hebrew,” JSS 1 [1956]: 107). Death would be God’s complete victory over him.

[14:20]  ¹⁴ tn The subject of the participle is most likely God in this context. Some take it to be man, saying “his face changes.” Others emend the text to read an imperfect verb, but this is not necessary.

[14:21]  ¹⁵ tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis.

[14:21]  ¹⁶ tn There is no expressed subject for the verb “they honor,” and so it may be taken as a passive.

[14:21]  ¹⁷ sn Death is separation from the living, from the land of the living. And ignorance of what goes on in this life, good or bad, is part of death. See also Eccl 9:5-6, which makes a similar point.

[14:21]  ¹⁸ tn The verb is בִּין (bin, “to perceive; to discern”). The parallelism between “know” and “perceive” stress the point that in death a man does not realize what is happening here in the present life.

[14:22]  ¹⁹ tn The prepositional phrases using עָלָיו (’alayv, “for him[self]”) express the object of the suffering. It is for himself that the dead man “grieves.” So this has to be joined with אַךְ (’akh), yielding “only for himself.” Then, “flesh” and “soul/person” form the parallelism for the subjects of the verbs.

[14:22]  ²⁰ sn In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence.