Ayub 11:16-20

11:16 For you ¹  will forget your trouble; ² 

you will remember it

like water that ³  has flowed away.

11:17 And life ⁴  will be brighter ⁵  than the noonday;

though there be darkness, ⁶ 

it will be like the morning.

11:18 And you will be secure, because there is hope;

you will be protected ⁷ 

and will take your rest in safety.

11:19 You will lie down with ⁸  no one to make you afraid,

and many will seek your favor. ⁹ 

11:20 But the eyes of the wicked fail, ¹⁰ 

and escape ¹¹  eludes them;

their one hope ¹²  is to breathe their last.” ¹³ 

[11:16]  ¹ tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial.

[11:16]  ² sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

[11:16]  ³ tn The perfect verb forms an abbreviated relative clause (without the pronoun) modifying “water.”

[11:17]  ⁴ tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life.

[11:17]  ⁵ tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation.

[11:17]  ⁶ tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, tÿ’ufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning.

[11:18]  ⁷ tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).

[11:19]  ⁸ tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7).

[11:19]  ⁹ tn Heb “they will stroke your face,” a picture drawn from the domestic scene of a child stroking the face of the parent. The verb is a Piel, meaning “stroke, make soft.” It is used in the Bible of seeking favor from God (supplication); but it may on the human level also mean seeking to sway people by flattery. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 225-41.

[11:20]  ¹⁰ tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death.

[11:20]  ¹¹ tn Heb a “place of escape” (with this noun pattern). There is no place to escape to because they all perish.

[11:20]  ¹² tn The word is to be interpreted as a metonymy; it represents what is hoped for.

[11:20]  ¹³ tn Heb “the breathing out of the soul”; cf. KJV, ASV “the giving up of the ghost.” The line is simply saying that the brightest hope that the wicked have is death.