Ulangan 32:35
Konteks32:35 I will get revenge and pay them back
at the time their foot slips;
for the day of their disaster is near,
and the impending judgment 1 is rushing upon them!”
Ayub 3:23
Konteks3:23 Why is light given 2 to a man 3
whose way is hidden, 4
and whom God has hedged in? 5
Yeremia 13:16
Konteks13:16 Show the Lord your God the respect that is due him. 6
Do it before he brings the darkness of disaster. 7
Do it before you stumble 8 into distress
like a traveler on the mountains at twilight. 9
Do it before he turns the light of deliverance you hope for
into the darkness and gloom of exile. 10
[32:35] 1 tn Heb “prepared things,” “impending things.” See BDB 800 s.v. עָתִיד.
[3:23] 2 tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required.
[3:23] 3 sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going.
[3:23] 4 tn The LXX translated “to a man whose way is hidden” with the vague paraphrase “death is rest to [such] a man.” The translators apparently combined the reference to “the grave” in the previous verse with “hidden”
[3:23] 5 tn The verb is the Hiphil of סָכַךְ (sakhakh,“to hedge in”). The key parallel passage is Job 19:8, which says, “He has blocked [גָּדַר, gadar] my way so I cannot pass, and has set darkness over my paths.” To be hedged in is an implied metaphor, indicating that the pathway is concealed and enclosed. There is an irony in Job’s choice of words in light of Satan’s accusation in 1:10. It is heightened further when the same verb is employed by God in 38:8 (see F. I. Andersen, Job [TOTC], 109).
[13:16] 6 tn Heb “Give glory/respect to the
[13:16] 7 tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.
[13:16] sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the
[13:16] 8 tn Heb “your feet stumble.”
[13:16] 9 tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.
[13:16] 10 tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.
[13:16] sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the
