Ayub 4:13

4:13 In the troubling thoughts ¹  of the dreams ²  in the night

when a deep sleep ³  falls on men,

Ayub 5:14

5:14 They meet with darkness in the daytime, ⁴ 

and grope about ⁵  in the noontime as if it were night. ⁶ 

Ayub 17:12

17:12 These men ⁷  change ⁸  night into day;

they say, ⁹  ‘The light is near

in the face of darkness.’ ¹⁰ 

Ayub 24:7

24:7 They spend the night naked because they lack clothing;

they have no covering against the cold.

Ayub 30:17

30:17 Night pierces ¹¹  my bones; ¹² 

my gnawing pains ¹³  never cease.

Ayub 33:15

33:15 In a dream, a night vision,

when deep sleep falls on people

as they sleep in their beds.

[4:13]  ¹ tn Here too the word is rare. The form שְׂעִפִּים (sÿ’ippim, “disquietings”) occurs only here and in 20:2. The form שַׂרְעַפִּים (sar’appim, “disquieting thoughts”), possibly related by dissimilation, occurs in Pss 94:19 and 139:23. There seems to be a connection with סְעִפִּים (sÿ’ippim) in 1 Kgs 18:21 with the meaning “divided opinion”; this is related to the idea of סְעִפָּה (sÿ’ippah, “bough”). H. H. Rowley (Job [NCBC], 47) concludes that the point is that like branches the thoughts lead off into different and bewildering places. E. Dhorme (Job, 50) links the word to an Arabic root (“to be passionately smitten”) for the idea of “intimate thoughts.” The idea here and in Ps 139 has more to do with anxious, troubling, disquieting thoughts, as in a nightmare.

[4:13]  ² tn Heb “visions” of the night.

[4:13]  ³ tn The word תַּרְדֵּמָה (tardemah) is a “deep sleep.” It is used in the creation account when the Lord God caused a deep sleep to fall on Adam; and it is used in the story of Jonah when the prophet was asleep during the storm. The LXX interprets it to mean “fear,” rendering the whole verse “but terror falls upon men with dread and a sound in the night.”

[5:14]  ⁴ sn God so confuses the crafty that they are unable to fulfill their plans – it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23.

[5:14]  ⁵ tn The verb מָשַׁשׁ (mashash) expresses the idea of groping about in the darkness. This is part of the fulfillment of Deut 28:29, which says, “and you shall grope at noonday as the blind grope in darkness.” This image is also in Isa 59:10.

[5:14]  ⁶ sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them.

[17:12]  ⁷ tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful.

[17:12]  ⁸ tn The same verb שִׂים (sim, “set”) is used this way in Isa 5:20: “…who change darkness into light.”

[17:12]  ⁹ tn The rest of the verse makes better sense if it is interpreted as what his friends say.

[17:12]  ¹⁰ tn This expression is open to alternative translations: (1) It could mean that they say in the face of darkness, “Light is near.” (2) It could also mean “The light is near the darkness” or “The light is nearer than the darkness.”

[30:17]  ¹¹ tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time – “at night he pierces.”

[30:17]  ¹² tc The MT concludes this half-verse with “upon me.” That phrase is not in the LXX, and so many commentators delete it as making the line too long.

[30:17]  ¹³ tn Heb “my gnawers,” which is open to several interpretations. The NASB and NIV take it as “gnawing pains”; cf. NRSV “the pain that gnaws me.” Some suggest worms in the sores (7:5). The LXX has “my nerves,” a view accepted by many commentators.