Ayub 14:13-14
Konteks14:13 “O that 1 you would hide me in Sheol, 2
and conceal me till your anger has passed! 3
O that you would set me a time 4
and then remember me! 5
14:14 If a man dies, will he live again? 6
All the days of my hard service 7 I will wait 8
until my release comes. 9
[14:13] 1 tn The optative mood is introduced here again with מִי יִתֵּן (mi yitten), literally, “who will give?”
[14:13] sn After arguing that man will die without hope, Job expresses his desire that there be a resurrection, and what that would mean. The ancients all knew that death did not bring existence to an end; rather, they passed into another place, but they continued to exist. Job thinks that death would at least give him some respite from the wrath of God; but this wrath would eventually be appeased, and then God would remember the one he had hidden in Sheol just as he remembered Noah. Once that happened, it would be possible that Job might live again.
[14:13] 2 sn Sheol in the Bible refers to the place where the dead go. But it can have different categories of meaning: death in general, the grave, or the realm of the departed spirits [hell]. A. Heidel shows that in the Bible when hell is in view the righteous are not there – it is the realm of the departed spirits of the wicked. When the righteous go to Sheol, the meaning is usually the grave or death. See chapter 3 in A. Heidel, The Gilgamesh Epic and the Old Testament Parallels.
[14:13] 3 tn The construction used here is the preposition followed by the infinitive construct followed by the subjective genitive, forming an adverbial clause of time.
[14:13] 4 tn This is the same word used in v. 5 for “limit.”
[14:13] 5 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises.
[14:14] 6 tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release – his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death.
[14:14] 8 tn The verb אֲיַחֵל (’ayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope.
[14:14] 9 tn The construction is the same as that found in the last verse: a temporal preposition עַד (’ad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV).
