Is not man
The Hebrew word for "man" here is "אֱנוֹשׁ" (enosh), which often emphasizes the frailty and mortality of humanity. This term is used to reflect on the human condition, highlighting the inherent weakness and vulnerability of mankind. In the context of Job, it underscores the existential struggle and the transient nature of human life. The rhetorical question invites readers to consider the universal experience of human suffering and toil.

consigned to labor
The phrase "consigned to labor" suggests a sense of inevitability and duty. The Hebrew root "צָבָא" (tsaba) can imply being drafted or enlisted, often used in military contexts. This conveys the idea that labor is not merely a choice but an assignment or obligation placed upon humanity. It reflects the post-Fall condition described in Genesis, where labor becomes a part of the human experience due to sin. This labor is not just physical but also emotional and spiritual, encompassing the entirety of human struggle.

on earth
The term "earth" in Hebrew is "אֶרֶץ" (eretz), which can mean land, ground, or the world. It reminds us of the earthly realm where human life unfolds, distinct from the heavenly or spiritual realms. This emphasizes the temporal and often harsh reality of life on earth, where man must toil and face the consequences of a fallen world. It also points to the biblical narrative of creation, where man was formed from the dust of the ground, linking humanity's labor to the very substance of the earth.

Are not his days
The phrase "his days" refers to the limited and finite nature of human life. In Hebrew, "יָמִים" (yamim) is used, which can denote both the literal days and the broader span of one's life. This reflects the biblical understanding that human life is brief and filled with toil, as echoed in other wisdom literature like Psalms and Ecclesiastes. It serves as a reminder of the brevity and preciousness of life, urging a reflection on how one spends their days.

like those of a hired hand?
The comparison to "a hired hand" uses the Hebrew "שָׂכִיר" (sakhir), which refers to a laborer or mercenary who works for wages. This imagery evokes the idea of working under obligation, often without personal fulfillment or lasting reward. It suggests a life of routine and hardship, where one's efforts are temporary and transactional. In the ancient Near Eastern context, hired hands were often seen as outsiders, lacking the security and inheritance of family. This metaphor highlights the transient and often unsatisfying nature of human labor, pointing to a deeper longing for purpose and rest that can only be fulfilled in God.

Like a slave
The Hebrew word for "slave" here is "עֶבֶד" (eved), which denotes a person in servitude, often under harsh conditions. In the ancient Near Eastern context, slaves were bound to their masters, performing laborious tasks with little personal freedom. Job's comparison of himself to a slave underscores his feeling of being trapped in his suffering, with no escape or relief. This imagery evokes a sense of desperation and longing for deliverance, reflecting Job's deep anguish and desire for God's intervention.

longing for shade
The word "shade" in Hebrew is "צֵל" (tsel), which signifies a place of rest and relief from the oppressive heat of the sun. In the harsh climate of the Middle East, shade was a precious commodity, offering respite and comfort. Job's longing for shade symbolizes his yearning for relief from his intense suffering and turmoil. This metaphor highlights the intensity of Job's affliction and his hope for a reprieve, much like a weary traveler seeking shelter from the scorching sun.

or a hired hand
The term "hired hand" translates from the Hebrew "שָׂכִיר" (sakhir), referring to a laborer who works for wages. Unlike a slave, a hired hand has the expectation of receiving compensation for his toil. This distinction emphasizes the transactional nature of the relationship, where the laborer anticipates a reward for his efforts. Job's use of this analogy reflects his sense of injustice, as he feels he has labored faithfully in life yet suffers without the expected reward or relief.

waiting for his wages
The phrase "waiting for his wages" captures the anticipation and hope of the laborer for his due compensation. The Hebrew root "שָׂכָר" (sakar) implies a rightful reward for work done. In the context of Job's lament, this phrase conveys his expectation of justice and recompense from God. Job feels that, like a laborer who has completed his work, he deserves relief and vindication. This expectation underscores the theme of divine justice and the human longing for fairness in the face of suffering.

So I am allotted
The phrase "I am allotted" suggests a sense of divine distribution or assignment. In the Hebrew text, the word used here is "נחלתי" (nachalti), which conveys the idea of receiving a portion or inheritance. This reflects Job's understanding that his suffering is not random but is part of a divinely ordained portion of his life. In the ancient Near Eastern context, allotments were often seen as divinely determined, whether they were lands, blessings, or trials. Job's use of this term underscores his belief in God's sovereignty over his circumstances, even when they are painful.

months of futility
The term "months" (חֳדָשִׁים, chadashim) indicates a prolonged period, suggesting that Job's suffering is not fleeting but extended over time. The word "futility" (שָׁוְא, shav) is often translated as vanity or emptiness, reflecting a sense of purposelessness. This echoes the themes found in Ecclesiastes, where life’s endeavors are often described as futile without divine purpose. Job's lament here is deeply existential, as he grapples with the apparent meaninglessness of his prolonged suffering. Historically, this reflects the human struggle to find purpose amidst prolonged trials.

and nights of misery
The "nights" (לֵילוֹת, leilot) symbolize darkness and the absence of light, often associated with fear, uncertainty, and suffering. In ancient cultures, night was a time of vulnerability and danger, amplifying Job's sense of distress. The word "misery" (עָמָל, amal) conveys toil, trouble, and hardship. This term is frequently used in the Old Testament to describe the burdens of life under the curse of sin. Job's nights are filled with anguish, reflecting the depth of his emotional and physical pain. This phrase captures the relentless nature of his suffering, which invades even the time meant for rest and recovery.

are appointed me
The phrase "are appointed" (מִנּוּ, minu) suggests a predetermined plan or decree. In the Hebrew, this conveys the idea of something being set or established by authority. Job perceives his suffering as something that has been specifically designated for him by God. This reflects a common biblical theme of divine providence, where God is seen as the ultimate orchestrator of human events. Job's acknowledgment of this appointment highlights his struggle with understanding God's purposes in his suffering, a central theme in the book of Job. It invites readers to consider the mystery of divine sovereignty and human suffering, encouraging faith and trust in God's ultimate wisdom and goodness.

When I lie down
This phrase captures the moment of rest that Job seeks, yet it is elusive. In the Hebrew context, lying down is often associated with peace and rest, as seen in Psalm 4:8, where lying down is linked with safety and tranquility. However, for Job, this anticipated rest is fraught with anxiety and turmoil. The Hebrew word "שָׁכַב" (shakab) implies a physical act of lying down, but here it is laden with emotional and spiritual unrest, highlighting Job's profound suffering and the disruption of his peace.

I think 'When will I get up?'
Job's thoughts are consumed with the anticipation of relief from his suffering. The Hebrew verb "אָמַר" (amar), translated as "I think," suggests a deep, internal dialogue. This reflects Job's restless mind, unable to find solace even in sleep. The question "When will I get up?" underscores his longing for the night to end, symbolizing his desire for an end to his trials. This phrase echoes the human condition of yearning for deliverance from pain, a theme prevalent throughout Scripture.

But the night drags on
The night, often a time for rest and renewal, becomes a prolonged period of distress for Job. The Hebrew word "מָדַד" (madad), meaning "drags on," conveys a sense of stretching or extending, emphasizing the interminable nature of Job's suffering. In the ancient Near Eastern context, night was also a time of vulnerability and fear, which amplifies Job's sense of helplessness. This phrase captures the essence of prolonged suffering, a common experience in the human journey, and invites readers to empathize with Job's plight.

and I toss and turn until dawn
The imagery of tossing and turning, expressed by the Hebrew "נָדַד" (nadad), suggests restlessness and discomfort. This physical manifestation of Job's inner turmoil is a vivid portrayal of his sleepless nights. The mention of "dawn" signifies hope and the promise of a new day, yet for Job, it is merely a continuation of his anguish. This phrase encapsulates the tension between hope and despair, a recurring theme in the Book of Job. It serves as a reminder of the endurance required in the face of suffering and the ultimate hope found in God's sovereignty.

My flesh
The Hebrew word for "flesh" is "בָּשָׂר" (basar), which often refers to the physical body. In the context of Job's suffering, it emphasizes the tangible, physical aspect of his afflictions. Job's lamentation about his flesh underscores the depth of his physical torment, which is not just spiritual or emotional but deeply corporeal. This highlights the reality of human suffering in a fallen world, where the body itself can become a source of profound pain and distress.

is clothed with worms
The imagery of being "clothed with worms" is both vivid and horrifying. The Hebrew word "רִמָּה" (rimmah) refers to maggots or worms, often associated with decay and death. This phrase suggests a state of living death, where Job feels as though his body is already in the grave, being consumed by decay. It reflects the severity of his condition and the depth of his despair. In a broader theological context, it serves as a reminder of the mortality and frailty of human life, pointing to the need for divine intervention and redemption.

and encrusted with dirt
The phrase "encrusted with dirt" conveys a sense of filth and degradation. The Hebrew word "עָפָר" (afar) means dust or dirt, often symbolizing mortality and the earth from which humans were created. Job's description of his skin being encrusted with dirt not only illustrates his physical suffering but also his humiliation and the loss of dignity. It is a powerful image of how suffering can strip away the veneer of human pride and self-sufficiency, bringing one to a place of utter humility before God.

my skin is cracked
The cracking of skin is a painful condition, indicative of severe dryness or disease. The Hebrew word "עָפַר" (aphar) can mean to break or split, suggesting a state of being broken or shattered. This imagery conveys the idea of Job's body being broken down by his afflictions, mirroring his emotional and spiritual state. It serves as a metaphor for the brokenness that sin and suffering bring into the world, highlighting the need for healing and restoration that only God can provide.

and festering
The term "festering" implies infection and the presence of pus, indicating a severe and ongoing condition. The Hebrew word "רָקַב" (raqab) means to rot or decay, further emphasizing the theme of corruption and deterioration. This word paints a picture of Job's suffering as not only acute but also chronic, with no relief in sight. It underscores the relentless nature of his trials and the depth of his need for deliverance. In a broader sense, it points to the pervasive nature of sin and suffering in the world, and the hope of ultimate healing and renewal through God's intervention.

My days
The phrase "My days" refers to the personal and immediate experience of Job's life. In the Hebrew text, the word for "days" is "yāmîm," which often signifies not just the passage of time but the quality and experience of life itself. In the context of Job's suffering, these days are filled with anguish and turmoil. Historically, Job's lamentation reflects the human condition of suffering and the brevity of life, a theme echoed throughout Scripture, such as in Psalm 90:10, which speaks of the fleeting nature of human existence.

are swifter
The Hebrew word "qal" is used here, meaning "swift" or "light." This word conveys a sense of rapidity and fleetingness. Job is expressing the speed at which his life is passing by, emphasizing the transient nature of human existence. This swiftness is not just a neutral passage of time but is filled with the urgency and desperation of his suffering. The imagery of swiftness is a common biblical motif, reminding believers of the importance of living righteously and purposefully, as life is but a vapor (James 4:14).

than a weaver’s shuttle
The "weaver’s shuttle" is a vivid metaphor drawn from the ancient practice of weaving, where the shuttle moves quickly back and forth to create fabric. In Job's time, weaving was a common occupation, and the imagery would have been immediately understood by his contemporaries. The shuttle's rapid movement symbolizes the relentless and unstoppable passage of time. This metaphor highlights the intricacy and complexity of life, much like a woven tapestry, yet also its fragility and impermanence.

and they come to an end
The phrase "come to an end" in Hebrew is "tāmû," which means to be completed or finished. Job is lamenting the conclusion of his days, which he perceives as drawing near. This reflects a deep sense of finality and resignation. In the broader biblical context, the end of life is often seen as a transition to eternity, urging believers to consider their eternal destiny and the importance of living a life pleasing to God (Ecclesiastes 12:13-14).

without hope
The word "hope" in Hebrew is "tiqvâ," which signifies expectation or something to look forward to. Job's declaration of being "without hope" reveals the depth of his despair and the seeming absence of future joy or relief. In the conservative Christian perspective, hope is a central tenet of faith, rooted in the promises of God and the assurance of salvation through Jesus Christ. Job's struggle with hopelessness invites believers to reflect on the source of true hope, which is found in God's unchanging nature and His redemptive plan for humanity (Romans 15:13).

Remember
The Hebrew word for "remember" is "זָכַר" (zakar), which implies more than just recalling a fact; it suggests an active consideration or bringing to mind with purpose. In the context of Job's lament, he is imploring God to take notice of his plight. This plea is not just for God to be aware but to act upon His awareness. Job's use of "remember" reflects a deep yearning for divine intervention and acknowledgment of his suffering.

that my life
The phrase "my life" in Hebrew is "חַיַּי" (chayyai), which encompasses not just the physical existence but the entirety of one's being and experiences. Job is expressing the fragility and fleeting nature of human life. In the broader biblical context, life is a gift from God, and Job's acknowledgment of its brevity underscores the urgency and desperation of his situation.

is but a breath
The Hebrew word for "breath" is "רוּחַ" (ruach), often translated as spirit, wind, or breath. This term conveys the transient and ephemeral nature of life. In the ancient Near Eastern context, breath was synonymous with life itself, and its fleeting nature is a common biblical theme, as seen in Psalms and Ecclesiastes. Job's comparison of life to a breath highlights its impermanence and the swift passage of time, emphasizing his sense of despair and urgency.

My eyes
The phrase "my eyes" in Hebrew is "עֵינַי" (einai), which can symbolize perception, understanding, and experience. In biblical literature, the eyes are often seen as the windows to the soul, reflecting one's inner state. Job's reference to his eyes suggests a personal and intimate experience of his suffering, as well as a longing for relief and restoration.

will never again see
The Hebrew verb "see" is "רָאָה" (ra'ah), which means to perceive, understand, or experience. Job's lament that his eyes "will never again see" conveys a sense of finality and hopelessness. This phrase reflects his belief that his current state of suffering is permanent, and he will not experience joy or relief in his lifetime. It underscores the depth of his despair and the intensity of his emotional and spiritual struggle.

happiness
The Hebrew word for "happiness" is "טוֹב" (tov), which can also mean good, pleasant, or beneficial. In the biblical context, happiness is often associated with God's blessings and favor. Job's assertion that he will never again see happiness reveals his profound sense of loss and alienation from the divine favor he once enjoyed. It highlights the contrast between his past prosperity and current affliction, serving as a poignant reminder of the trials he endures.

The eye
In the Hebrew text, the word for "eye" is "ayin," which often symbolizes perception, understanding, or judgment. In the context of Job, "the eye" can be seen as representing the gaze of others, perhaps those who have been observing Job's suffering. The eye is a powerful symbol throughout Scripture, often associated with God's watchfulness or human insight. Here, it underscores the theme of being seen and judged by others, a poignant reminder of Job's isolation and the scrutiny he faces.

that sees me
The phrase "that sees me" emphasizes the act of observation and recognition. In Hebrew, the verb "to see" is "ra'ah," which can mean to perceive, consider, or understand. This phrase suggests a personal and intimate recognition, as if Job is acutely aware of being observed by those around him. It reflects the human desire to be truly seen and understood, yet also the vulnerability that comes with such exposure, especially in times of distress.

will see me no more
This part of the verse conveys a sense of finality and impending absence. The Hebrew word for "no more" is "lo," indicating a negation or cessation. Job is expressing a deep sense of despair, feeling that his presence will soon be erased from the memory of those who once knew him. This reflects the transient nature of human life and the fear of being forgotten, a theme that resonates throughout the book of Job as he grapples with his mortality and the seeming futility of his suffering.

Your eyes
Here, the shift to "Your eyes" introduces a direct address to God, highlighting the personal relationship between Job and the Divine. The use of "Your" signifies a transition from the human observers to the divine observer. It underscores the belief in God's omniscience and the hope that, even if human eyes will no longer see him, God's eyes will always be upon him. This reflects a deep theological truth about God's constant presence and awareness, even in the midst of human suffering.

will be upon me
The phrase "will be upon me" suggests a future action, indicating that God's attention is not limited by time. The Hebrew verb "to be" in this context implies a continuous state of being. Job acknowledges that God's gaze is eternal and unchanging, offering a glimmer of hope that, despite his current anguish, he remains within God's sight. This is a profound reminder of God's enduring presence and care, even when human understanding fails.

but I will be no more
The concluding phrase "but I will be no more" captures the essence of Job's lament. It reflects his deep existential crisis and the fear of annihilation. The Hebrew word "ayin," meaning "nothing" or "non-existence," conveys a sense of complete absence. Job is confronting the reality of his mortality and the possibility of his life ending without resolution or vindication. This poignant expression of despair invites readers to reflect on the brevity of life and the hope of divine justice beyond human comprehension.

As a cloud vanishes and is gone
The imagery of a cloud is a powerful metaphor in the Hebrew Bible, often symbolizing transience and the fleeting nature of life. In Hebrew, the word for cloud, "עָנָן" (anan), evokes the idea of something that is visible yet intangible, present yet ephemeral. Just as a cloud can appear substantial but quickly dissipates, so too is human life portrayed as temporary and fragile. This metaphor serves to remind us of the brevity of our earthly existence, urging a reflection on the eternal and the divine. The cloud's disappearance is a call to humility, recognizing that our lives are but a vapor in the grand tapestry of God's creation.

so he who goes down to Sheol
The term "Sheol" in Hebrew, "שְׁאוֹל" (Sheol), refers to the abode of the dead, a shadowy place where the departed reside. In the ancient Near Eastern context, Sheol was understood as a realm of silence and forgetfulness, distinct from the vibrant life experienced on earth. This phrase underscores the finality of death in the human experience, as understood in the Old Testament. It reflects a worldview where death is a one-way journey, emphasizing the seriousness of life choices and the urgency of living righteously before God. The descent to Sheol is a sobering reminder of mortality, prompting believers to seek God's wisdom and grace while they have the opportunity.

does not come back
The finality expressed in "does not come back" highlights the irreversible nature of death. In Hebrew thought, once a person descended to Sheol, there was no return to earthly life. This phrase serves as a poignant reminder of the limits of human power and the sovereignty of God over life and death. It challenges believers to consider the eternal implications of their lives and to place their hope in the resurrection promise revealed more fully in the New Testament. The certainty of not returning from Sheol calls for a life lived in faithfulness to God, trusting in His ultimate plan for redemption and eternal life through Jesus Christ. This assurance of resurrection and eternal life is a cornerstone of Christian hope, transforming the understanding of death from a final end to a transition into eternal communion with God.

He will never return
This phrase speaks to the finality of death, a theme that resonates throughout the book of Job. In the Hebrew text, the word for "return" is "שׁוּב" (shuv), which often implies a physical return or restoration. Job is lamenting the irreversible nature of death, emphasizing the permanence of his separation from earthly life. This reflects the ancient Near Eastern understanding of death as a one-way journey, a concept that underscores the gravity of Job's despair. In a broader theological context, this phrase can inspire reflection on the Christian hope of resurrection, contrasting the Old Testament view with the New Testament promise of eternal life through Christ.

to his house
The "house" in ancient times was more than just a physical structure; it represented one's family, legacy, and place in the community. The Hebrew word "בַּיִת" (bayit) encompasses these meanings. Job's lament highlights the loss of personal identity and continuity, as the house was a symbol of one's life and achievements. In the conservative Christian perspective, this can be seen as a reminder of the transient nature of earthly dwellings compared to the eternal home promised by God. It encourages believers to focus on building a spiritual legacy that transcends physical structures.

his place
The term "place" (מָקוֹם, makom) in Hebrew can refer to a specific location or a broader sense of belonging. Job's use of this word underscores the personal and communal void left by his absence. Historically, one's place in society was tied to their role and contributions, and Job's lament reflects the loss of his societal position and influence. For Christians, this can serve as a meditation on the importance of finding one's place in God's kingdom, where true belonging and purpose are found.

will remember him no more
Memory in the ancient world was crucial for maintaining one's legacy and honor. The Hebrew root "זָכַר" (zakar) means to remember or recall. Job's fear of being forgotten speaks to a deep human concern about the significance of one's life and the desire for lasting impact. In the biblical narrative, remembrance is often associated with God's faithfulness and covenant. From a Christian perspective, this phrase can inspire believers to trust in God's eternal remembrance and the assurance that their lives are meaningful in His sight, even when earthly recognition fades.

Therefore I will not restrain my mouth
The word "restrain" in Hebrew is "חָשַׂךְ" (chasak), which means to hold back or withhold. In the context of Job's suffering, this phrase indicates a turning point where Job decides to express his deep anguish openly. Historically, the culture of the Ancient Near East often valued restraint and composure, especially in the face of suffering. Job's decision to speak out reflects a profound moment of vulnerability and honesty before God, emphasizing the importance of bringing one's true feelings to the Lord in prayer.

I will speak in the anguish of my spirit
The term "anguish" comes from the Hebrew "צַר" (tsar), meaning distress or trouble. "Spirit" is translated from "רוּחַ" (ruach), which can mean breath, wind, or spirit, often referring to the inner self or life force. Job's declaration to speak in his anguish highlights the depth of his emotional and spiritual turmoil. This phrase underscores the biblical theme that God is not distant from human suffering but invites His people to communicate their deepest pains and struggles to Him.

I will complain in the bitterness of my soul
The word "complain" is derived from the Hebrew "שִׂיחַ" (siach), which can mean to muse, meditate, or talk. "Bitterness" comes from "מַר" (mar), indicating a state of grief or sorrow. "Soul" is translated from "נֶפֶשׁ" (nephesh), often referring to the life, self, or personhood. Job's willingness to complain in his bitterness reveals the raw honesty of his relationship with God. It reflects the biblical understanding that God desires authenticity in our relationship with Him, even when it involves expressing our deepest sorrows and grievances.

Am I the sea
In this phrase, Job is expressing his frustration and bewilderment at the intense scrutiny and suffering he is experiencing. The "sea" in ancient Near Eastern culture often symbolized chaos and untamable forces. The Hebrew word for sea, "yam," is frequently used in the Old Testament to represent vastness and power beyond human control. Job is rhetorically questioning whether he is like the chaotic sea that needs to be restrained, highlighting his feeling of being unjustly targeted by God.

or the monster of the deep
The "monster of the deep" refers to mythological sea creatures like Leviathan, which are mentioned elsewhere in the Bible (e.g., Job 41). In ancient Near Eastern mythology, such creatures symbolized chaos and evil that only divine power could subdue. The Hebrew word "tannin" is often translated as "monster" or "dragon." Job's use of this imagery underscores his sense of being treated as a threat or an enemy by God, despite his innocence. It reflects his deep anguish and confusion about why he is being subjected to such intense suffering.

that You must keep me under guard?
Here, Job is questioning why God is watching over him so closely, as if he were a dangerous entity needing constant surveillance. The phrase "keep me under guard" suggests a sense of imprisonment or restriction. In the Hebrew context, the word "shamar" means to guard or watch over, often with a protective connotation. However, Job feels this watchfulness as oppressive rather than protective. This reflects his struggle to understand God's purpose in his suffering and his yearning for relief and understanding.

When I think
The phrase "When I think" reflects a moment of introspection and expectation. In the Hebrew text, the word used here is "אָמַרְתִּי" (amarti), which means "I said" or "I thought." This indicates a personal reflection or a moment of self-dialogue. Job is expressing a hope or assumption that his bed, a place of rest, might provide solace. This highlights the human tendency to seek comfort in familiar places during times of distress.

my bed
The "bed" in ancient Near Eastern culture was not just a place for sleep but also a symbol of rest and refuge. In Job's context, the bed represents a place where he might find relief from his physical and emotional suffering. The Hebrew word "מִשְׁכָּבִי" (mishkavi) suggests a personal and intimate space, emphasizing Job's longing for peace in his turmoil.

will comfort me
The expectation that the bed "will comfort me" reveals Job's deep desire for relief. The Hebrew root "נָחַם" (nacham) means to comfort or console. This word is often used in the context of mourning or distress, indicating that Job is seeking not just physical rest but emotional and spiritual consolation. It underscores the depth of his suffering and his yearning for divine intervention.

and my couch
The "couch" here, translated from the Hebrew "עֶרְשִׂי" (ershi), is another term for a place of rest. In ancient times, couches were used for reclining and relaxation, often associated with leisure and respite. Job's mention of both bed and couch suggests a comprehensive search for comfort in all possible places of rest, highlighting his desperation.

will ease my complaint
The phrase "will ease my complaint" conveys Job's hope that his physical surroundings might alleviate his suffering. The Hebrew word for "ease" is "יָשִׂיחַ" (yasiakh), which can mean to relieve or to remove. "Complaint" is translated from "שִׂיחִי" (sikhi), which refers to a lament or a troubled thought. This reflects Job's ongoing dialogue with God and his struggle to understand his suffering. It emphasizes the human condition of seeking relief from pain and the hope that rest might bring clarity or peace.

then You frighten me
In this phrase, Job is addressing God directly, expressing his deep sense of fear and anxiety. The Hebrew root for "frighten" is "baḥat," which conveys a sudden, overwhelming fear. This reflects Job's feeling of being overwhelmed by the divine presence and the mysterious ways in which God communicates. Historically, dreams were often seen as a medium through which God revealed His will or warnings, as seen in the accounts of Joseph and Daniel. Job's fear indicates his awareness of the gravity and seriousness of divine communication, which in his suffering, becomes a source of dread rather than comfort.

with dreams
The word "dreams" in Hebrew is "ḥalom," which often signifies a vision or revelation during sleep. In the ancient Near Eastern context, dreams were considered significant and often divine in origin. Job's mention of dreams here suggests that even in his sleep, he finds no respite from his suffering. Instead of being a source of guidance or hope, these dreams become a continuation of his torment. This highlights the depth of Job's distress, as even the subconscious realm offers no peace.

and terrify me
The Hebrew word for "terrify" is "baḥat," similar to "frighten," but with an intensified connotation. It suggests a profound, paralyzing fear. Job's use of this word underscores the intensity of his emotional and spiritual turmoil. In the biblical narrative, fear of God is often associated with reverence and awe, but here, it is a fear that adds to Job's suffering, indicating a complex relationship with the divine during times of trial.

with visions
"Visions" in Hebrew is "mar'ah," which refers to supernatural appearances or revelations. In the biblical context, visions are often associated with prophets and divine messages, such as those experienced by Isaiah and Ezekiel. For Job, however, these visions are not sources of enlightenment or encouragement but are instead terrifying. This inversion of the typical biblical role of visions highlights Job's unique situation and the depth of his despair. It reflects the theme of divine mystery and the struggle to understand God's ways, a central theme in the Book of Job.

so that I would prefer
The phrase "so that I would prefer" indicates a deep longing or desire. In the Hebrew text, the word used here is "בָּחַר" (bachar), which means to choose or select. This choice is not made lightly; it reflects Job's intense suffering and his desperate wish for relief. Historically, this reflects the human condition of seeking escape from unbearable pain, a theme that resonates throughout the Bible. Job's preference for death over life underscores the depth of his despair, a sentiment that is echoed in other biblical figures who faced severe trials, such as Elijah and Jonah.

strangling
The term "strangling" is translated from the Hebrew word "חֶנֶק" (chenek), which literally means choking or suffocation. This vivid imagery conveys the suffocating nature of Job's suffering. In the ancient Near Eastern context, strangling was sometimes associated with execution or a violent end, highlighting the extremity of Job's anguish. The use of such a graphic term emphasizes the intensity of his desire to escape his current state, illustrating the profound psychological and physical torment he is experiencing.

and death
The word "death" here is "מָוֶת" (maveth) in Hebrew, a term that signifies the end of life. In the biblical context, death is often seen as the ultimate release from earthly suffering. For Job, death represents a preferable alternative to his ongoing misery. This reflects a common biblical theme where death is sometimes viewed as a gateway to peace, especially in the face of relentless suffering. Job's longing for death is not a rejection of life itself but a cry for deliverance from his overwhelming pain.

over my life
The phrase "over my life" suggests a comparison between two states of being. The Hebrew word for life, "חַי" (chai), encompasses not just physical existence but also the quality and vitality of life. Job's lament here is that his current existence is so fraught with suffering that he would choose death over continuing in such a state. This highlights the biblical understanding of life as a gift from God, yet acknowledges that life in a fallen world can be filled with profound suffering.

in this body
The term "body" is translated from the Hebrew "עֶצֶם" (etsem), which can mean bone or self, indicating the physical aspect of human existence. Job's reference to his body underscores the physical dimension of his suffering. In the ancient world, the body was seen as integral to one's identity and experience. Job's lament reflects the biblical theme of the body as both a vessel of life and a source of suffering. His desire to escape his bodily existence speaks to the depth of his affliction and the longing for a release from the physical and emotional pain that has become unbearable.

I loathe my life
The Hebrew word for "loathe" is "ma'as," which conveys a deep sense of rejection or despising. Job's expression here is one of profound despair and dissatisfaction with his current state. In the context of Job's suffering, this phrase reflects the depth of his anguish and the intensity of his emotional turmoil. Historically, this sentiment is not uncommon in the ancient Near Eastern literature, where laments often express a deep-seated aversion to life amidst suffering. For the conservative Christian, this highlights the reality of human suffering and the need for divine intervention and comfort.

I would not live forever
This phrase underscores Job's desire for an end to his suffering rather than an endless continuation of his current state. The Hebrew word "olam" often translated as "forever," can also mean a long duration or eternity. Job's wish not to live forever in his current condition reflects a yearning for relief and possibly an understanding of the limitations of earthly life. From a theological perspective, this can be seen as an acknowledgment of the temporal nature of human existence and the hope for something beyond this life, aligning with the Christian belief in eternal life through Christ.

Leave me alone
The plea "leave me alone" is a direct address to God, expressing Job's desire for respite from his suffering. The Hebrew verb "chadal" implies a cessation or rest. This reflects Job's feeling of being overwhelmed by his trials and his wish for a moment of peace. In the broader scriptural context, this can be seen as a moment of raw honesty in Job's relationship with God, illustrating that God allows His people to express their deepest emotions and struggles.

for my days are but a breath
The metaphor of life as a "breath" is a poignant reminder of the brevity and fragility of human existence. The Hebrew word "hebel," often translated as "breath" or "vapor," is also used in Ecclesiastes to describe the fleeting nature of life. This imagery emphasizes the transient nature of human life and the futility of earthly struggles without divine purpose. For the conservative Christian, this serves as a call to focus on eternal truths and the hope found in God's promises, rather than the temporary trials of this world.

What is man
This phrase begins with a profound existential question that echoes throughout the Scriptures, notably in Psalm 8:4. The Hebrew word for "man" here is "enosh," which emphasizes human frailty and mortality. In the context of Job, this question reflects Job's deep anguish and his search for understanding in the midst of suffering. It invites readers to ponder the nature of humanity in relation to God, highlighting the contrast between human weakness and divine majesty.

that You should exalt him
The word "exalt" in Hebrew is "gadal," which means to make great or to magnify. This phrase suggests a sense of wonder and perhaps confusion about why God would choose to elevate or pay attention to such a frail being as man. From a conservative Christian perspective, this can be seen as a reflection of God's grace and love, which elevates humanity despite its inherent weaknesses. It points to the biblical theme of God's unmerited favor towards mankind.

that You should set Your heart upon him
The phrase "set Your heart upon him" uses the Hebrew word "sum," meaning to place or set, and "leb," meaning heart. This indicates a deliberate and affectionate attention from God towards humanity. In the historical context of the Ancient Near East, gods were often seen as distant and capricious, yet the God of the Bible is portrayed as intimately involved with His creation. This phrase underscores the personal relationship God seeks with each individual, a theme that resonates throughout the Bible.

that You attend to him every morning
The word "attend" is translated from the Hebrew "paqad," which can mean to visit, care for, or take note of. The imagery of "every morning" suggests a continual, daily care and concern from God. This reflects the biblical understanding of God's faithfulness and His new mercies each day, as seen in Lamentations 3:22-23. It reassures believers of God's constant presence and involvement in their lives.

and test him every moment?
The word "test" comes from the Hebrew "bachan," which means to examine or try. This phrase can be understood in the context of God's refining process, where trials and tests are used to strengthen and purify faith, as seen in James 1:2-4. From a conservative Christian perspective, this testing is not punitive but is part of God's sovereign plan to develop character and reliance on Him. It challenges believers to trust in God's wisdom and purpose, even when His ways are not immediately understood.

that You attend to him
The Hebrew root for "attend" is "paqad," which can mean to visit, oversee, or care for. In the context of Job, this phrase reflects the belief in God's omnipresence and His intimate involvement in human affairs. From a conservative Christian perspective, this underscores the idea that God is not distant or detached but is actively engaged in the lives of His creation. This divine attention is both comforting and daunting, as it implies that God is aware of every detail of our lives, providing both guidance and accountability.

every morning
The phrase "every morning" suggests a regular, daily occurrence, emphasizing the constancy and faithfulness of God's attention. In the ancient Near Eastern context, morning was often seen as a time of renewal and new beginnings. This can be inspirational for believers, reminding them that each day is an opportunity for a fresh start under God's watchful eye. It also reflects the idea that God's mercies are new every morning, as stated in Lamentations 3:22-23, reinforcing the hope and renewal available to believers daily.

and test him
The Hebrew word for "test" is "bachan," which means to examine or try. This testing is not arbitrary but serves a purpose in God's divine plan. From a conservative Christian viewpoint, testing is seen as a means of refining and strengthening faith, much like gold is refined by fire. It is a process that, while challenging, ultimately leads to spiritual growth and maturity. This perspective encourages believers to view trials as opportunities for development and deeper reliance on God.

every moment
The phrase "every moment" highlights the continuous nature of God's testing. It suggests that life is a series of ongoing challenges and opportunities for growth. In the historical context of Job, this relentless testing reflects the intensity of Job's suffering and the depth of his faith journey. For modern believers, it serves as a reminder that God's work in our lives is unceasing, and His presence is constant. This can be both a source of comfort and a call to remain vigilant and faithful in all circumstances.

Will You never look away from me
This phrase captures Job's intense feeling of being under constant scrutiny by God. The Hebrew root for "look away" is "שָׁעָה" (sha'ah), which can mean to gaze or to regard. In the context of Job's suffering, this conveys a sense of being perpetually observed and judged. Historically, this reflects the ancient Near Eastern belief in a deity's omnipresence and omniscience. Job's lament here is not just about physical suffering but also about the psychological burden of feeling constantly watched by a divine being, which can be both comforting and overwhelming. In a conservative Christian perspective, this can be seen as a reflection of the human condition before a holy God, where one is always in the presence of the divine, prompting introspection and humility.

or let me alone
The plea to be left alone underscores Job's desire for respite from his suffering. The Hebrew word "רָפָה" (raphah) means to relax or let go. This is a poignant request for relief, a momentary pause from the relentless trials he faces. In the broader scriptural context, this can be seen as a cry for mercy, a theme prevalent throughout the Bible. From a conservative Christian viewpoint, this highlights the human need for God's grace and the hope for divine intervention in times of distress.

to swallow my spittle
This phrase is a vivid expression of Job's desire for even the smallest relief. The act of swallowing one's spittle is a basic, involuntary action, suggesting that Job feels deprived of even the most fundamental comforts. The Hebrew word "בָּלַע" (bala) means to swallow or engulf, and it is used here to emphasize the depth of Job's anguish. Historically, this reflects the cultural understanding of suffering as an all-consuming experience. In a conservative Christian interpretation, this can be seen as a metaphor for the overwhelming nature of sin and suffering in the world, and the need for redemption and salvation through Christ.

If I have sinned
The Hebrew word for "sinned" here is "חָטָאתִי" (chata'ti), which implies missing the mark or falling short of a standard. In the context of Job, this phrase reflects Job's introspection and his struggle to understand his suffering. He is questioning whether his suffering is a result of sin, a common belief in ancient times that suffering was directly linked to personal wrongdoing. This introspection is a powerful reminder of the human tendency to seek reasons for suffering and the struggle to reconcile personal experiences with divine justice.

what have I done to You
This phrase highlights Job's bewilderment and his plea for understanding. The Hebrew root "עָשָׂה" (asah) means "to do" or "to make," indicating Job's search for a specific action that might have caused offense. Job is essentially asking God to reveal any wrongdoing on his part, emphasizing his desire for clarity and reconciliation. This reflects the deep human need to understand one's relationship with the divine and the impact of one's actions on that relationship.

O Watcher of men
The term "Watcher" is translated from the Hebrew "נֹצֵר" (notser), which can mean "keeper" or "guardian." This title for God underscores His omniscience and His role as an overseer of human actions. In the ancient Near Eastern context, gods were often seen as distant, but the God of Israel is portrayed as intimately involved in human affairs. Job's use of this title reflects his acknowledgment of God's sovereignty and His active role in the world, even as he struggles with the implications of that role in his own life.

Why have You made me Your target
The imagery of being a "target" suggests a sense of being singled out for suffering. The Hebrew word "מִפְגָּע" (mifga) can mean "target" or "mark," indicating Job's feeling of being under constant scrutiny or attack. This metaphor conveys Job's perception of his suffering as intentional and directed, which is a common theme in the book of Job. It reflects the existential struggle of feeling unjustly targeted by circumstances beyond one's control and the quest for understanding divine intentions.

so that I am a burden to You?
The word "burden" comes from the Hebrew "מַשָּׂא" (massa), which can mean "load" or "burden." Job's rhetorical question suggests his feeling of being a source of trouble or inconvenience to God. This reflects a deep sense of unworthiness and confusion about his place in the divine plan. In the broader biblical context, this phrase highlights the tension between human frailty and divine omnipotence, and the struggle to understand how human suffering fits into God's greater purpose.

Why do You not pardon my transgression
The word "pardon" in Hebrew is "nasa," which means to lift, carry, or take away. In the context of Job's lament, it reflects a deep yearning for divine forgiveness and relief from the burden of sin. Job's use of "transgression" (Hebrew: "pesha") indicates a breach of trust or rebellion against God. This phrase highlights Job's struggle with understanding divine justice and mercy. In the broader biblical narrative, it echoes the human condition and the need for God's grace, pointing forward to the ultimate pardon through Christ.

and take away my iniquity?
"Iniquity" (Hebrew: "avon") refers to guilt or the consequences of sin. Job's plea for God to "take away" his iniquity underscores his desire for reconciliation and restoration. This reflects the biblical theme of atonement, where sin is not only forgiven but removed. Theologically, it anticipates the sacrificial system in the Old Testament and the ultimate sacrifice of Jesus, who takes away the sin of the world (John 1:29).

For now I will lie down in the dust
"Lying down in the dust" is a metaphor for death and mortality. In ancient Near Eastern culture, dust symbolizes the frailty and transience of human life. Job's acknowledgment of his mortality is a poignant reminder of the brevity of life and the inevitability of death. This phrase invites reflection on the hope of resurrection and eternal life, themes that are more fully developed in the New Testament.

You will seek me, but I will be no more
This phrase conveys a sense of finality and despair. Job feels that once he is gone, he will be beyond God's reach, reflecting his deep anguish and sense of abandonment. However, from a Christian perspective, this highlights the contrast between human despair and divine hope. While Job feels he will "be no more," the Christian faith affirms that God seeks and finds us even beyond death, offering eternal life through Jesus Christ. This assurance transforms the despair of Job into a message of hope and redemption.