Ayub 2:4

2:4 But ¹  Satan answered the Lord, “Skin for ²  skin! ³  Indeed, a man will give up ⁴  all that he has to save his life! ⁵ 

Ayub 3:20

Longing for Death ⁶ 

3:20 “Why does God ⁷  give ⁸  light to one who is in misery, ⁹ 

and life to those ¹⁰  whose soul is bitter,

Ayub 15:7

15:7 “Were you the first man ever born?

Were you brought forth before the hills?

Ayub 28:17

28:17 Neither gold nor crystal ¹¹  can be compared with it,

nor can a vase ¹²  of gold match its worth.

[2:4]  ¹ tn The form is the simply preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence.

[2:4]  ² tn The preposition בְּעַד (bÿ’ad) designates interest or advantage arising from the idea of protection for (“for the benefit of”); see IBHS 201-2 §11.2.7a.

[2:4]  ³ sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently.

[2:4]  ⁴ tc The LXX has “make full payment, pay a full price” (LSJ 522 s.v. ἐκτίνω).

[2:4]  ⁵ tn Heb “Indeed, all that a man has he will give for his life.”

[3:20]  ⁶ sn Since he has survived birth, Job wonders why he could not have died a premature death. He wonders why God gives light and life to those who are in misery. His own condition throws gloom over life, and so he poses the question first generally, for many would prefer death to misery (20-22); then he comes to the individual, himself, who would prefer death (23). He closes his initial complaint with some depictions of his suffering that afflicts him and gives him no rest (24-26).

[3:20]  ⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[3:20]  ⁸ tn The verb is the simple imperfect, expressing the progressive imperfect nuance. But there is no formal subject to the verb, prompting some translations to make it passive in view of the indefinite subject (so, e.g., NAB, NIV, NRSV). Such a passive could be taken as a so-called “divine passive” by which God is the implied agent. Job clearly means God here, but he stops short of naming him (see also the note on “God” earlier in this verse).

[3:20]  sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind – why should the sufferers in general have been afflicted with life?

[3:20]  ⁹ sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (’amel, “laborer, sufferer”).

[3:20]  ¹⁰ tn The second colon now refers to people in general because of the plural construct מָרֵי נָפֶשׁ (mare nafesh, “those bitter of soul/life”). One may recall the use of מָרָה (marah, “bitter”) by Naomi to describe her pained experience as a poor widow in Ruth 1:20, or the use of the word to describe the bitter oppression inflicted on Israel by the Egyptians (Exod 1:14). Those who are “bitter of soul” are those whose life is overwhelmed with painful experiences and suffering.

[28:17]  ¹¹ tn The word is from זָכַךְ (zakhakh, “clear”). It describes a transparent substance, and so “glass” is an appropriate translation. In the ancient world it was precious and so expensive.

[28:17]  ¹² tc The MT has “vase”; but the versions have a plural here, suggesting jewels of gold.