Job and Covenant

Ticciati has a short section on Barth's theology of Job and its relationship to the rich young man of the gospel (Matthew 19:21) who went away downcast at the command to give up all that he has and follow Christ. Short - about 40 pages or so - long enough for me to get impatient. But I did read it.

One nice thing I found was the focus on the word δοκιμάζω, to test, examine, prove in the New Testament and its relationship to our obedience to 'the command', this being our response to that which brings us to our selves and in the sense of completion, allows God to work in us. (I am not quoting her here - but searching for words to express what I think she and Barth are getting at.) I was delighted to see her suggestion that the NT words translate the Hebrew בחן - for which I chose 'scrutinize' - for it is us as the object of God's scrutiny that is the context of 'the command' to which we must respond if we are to live. (I can see from a brief scan of usage in Romans that I might get distracted from Hebrew to Greek some day - but I think there is not time.)

Touching this only briefly, I moved into her new reading of Job and find that Job's troubles parallel the curses of the Deuteronomic covenant. Perhaps this is obvious. I have said here that I thought of Job as not directly related to 'covenant' per se - but I see now it could be a deliberate 'scrutiny' of the reward and punishment legal aspects of covenant. Also - Job as servant, like Israel and servant, Jesus as servant, and us too - then come into the frame - do we serve 'for nothing'? Or is it only reward and punishment that motivate love - for better for worse, for richer for poorer...?

She contends that what is "at stake in the book of Job is ... the Deuteronomic Covenant itself." So this book has more in common with e.g. Psalm 89 than I had been thinking. Job can even be seen as an image of Israel during its trial in exile.

Just to touch on the direct allusions to the covenant, consider the successive destruction of Job's livestock and children, Deuteronomy 28:31-32 and the final straw, Job 2:7 echoes Deuteronomy 28:35. All this in the context of blessings and cursings.

I note how Paul uses Deuteronomy 30:14 in Romans 10:9 and see that I may indeed be able to read the NT in a completely different light having given some detailed time to the Hebrew Scriptures. Now I must continue to read this detailed and close-reasoned book. I think I see the mark of Cambridge reasoning and writing - very detailed. I tried reading some of it out loud - and decided that some sentences were not necessary and that many large words are needed to express theology accurately - whew! I shall be happy to return to the word of the story itself. She will, of this for some reason I am sure, succeed in expressing without 'explaining away' a significant reading of Job that will be helpful.

Righteousness

I am stymied by the words 'righteousness' and 'righteous'. I read the beginning of the rather mundane but likely accurate book, Righteousness in Matthew, and I realize I am sitting on a minefield - and also that I had switched midstream in my 'concordant' translation from 'just' and 'justice' to 'righteous' and 'righteousness'. It's a problem when you begin to recognize words!

So draft pdf version 8 is modified reflecting a number of changes including those to the gloss 'righteous' generally rendering just or justice depending on the part of speech - leaving only צדקה as righteousness. Let's see how many versions go by before I stabilize!

A checkpoint

I am quite surprised at how much I have done in 3 short years - working from almost zero knowledge of Hebrew to a point where I have drafted a translation of about 1/7th of the Hebrew Canon.

Links to my translations of the psalms are listed below. I have also done rough translations in jpg image form of Genesis 1 and The Song and a few other bits and pieces. I hope I will continue to read the Hebrew Bible and report my reading.

Those of you who are keen and younger than I have lots of opportunity to learn and read the original tongues. Just do it. And let your fear and prejudices fall away. But always remain open to challenge and correction. "Who is this that darkens counsel in speeches without knowledge?" - Just think - this question could be directed at you!

The Psalter kata Bob

• --1+2 and 149 Opening and closing bracket
• --3, 4, and 5 Opening personal cluster
• --6 and 143 Opening and closing penitential
• --7 Binding sorrow --8 What is the human?
• --9 and 10 Acrostic 1 -11 -12 and 13
• -14 and 53 Proleptic double of Maskil
• -15 and 24 Torah
• -16 Miktam -17 Prayer -18 Theophany -19 Torah
• -20 and 21 Royal prayer and response
• -22 -23 -24 -25 Acrostic 2
• -26 -27 -28 -29 Royal voice
• -30 -31 -32 -33 -34 Acrostic 3
• -35 -36 -37 The wicked Acrostic 4
• -38 -39 -40 and 90 -41 End of Book I
• -42 and 86 Bounds of the Elohist Psalter
• -43 -44 Maskil Lament -45 Maskil Royal Wedding
• -46 -47 and 48 Royal praise
• -49 Riddle -50 -51 Penitential -52 Maskil
• -53+ -54 -55 Maskilim -56 Miktam
• -57 -58 -59 Miktamim & do not destroy -60 Miktam
• -61 -62 -63 -64 -65 -66 -67
• -68 -69 Lilies -70 -71 -72 End of Book II
• -73 Opening the middle book
• -74 (you alone) -75 (I alone?) Do not destroy
• -76 You alone -77 knowledge -78 -79
• -80 -81 -82 -83 -84 -85
• -86+ Bounds of the Elohist Psalter -87
• -88 jammed -89 Closing the middle book
• -90+ Prayer 91 & response
• -92 -93 -94 -95
• -96, 97, 98, and 99 A royal cluster
• 100 101 102 in your face
• 103 104 105 106 Historical group ends Book IV
• 107 108 109 110 Youthful wounded Royal Priest
• 111 112 Acrostics 5 and 6
• 113 114 115 116 117 118 119 Acrostic 7
• 120 121 122 123 124 125 songs of the steps
• 126 127 128 129 130 131 songs of the steps
• 132 133 134 songs of the steps 135 Hallel
• 136 137 138 139
• 140, 141, and 142 Closing personal cluster
• 143+ Closing inner bracket - penitential
• 144 What is the human? 145 Last acrostic
• 146 147 148 Hallel cluster
• 149+ 150 Closing summary and Doxology

Ticciati on Job's Dilemma

I hope to blog on this extremely well written book. This morning I looked ahead to the Hebrew section and was pleased to find it focus on the מוכיח arbiter/umpire of chapter 9 and to link this to the bi-directional intercessory role of the prophet in Israel. Then I realized I was not being patient, so I went back to the theological sections. I will repeat her word study in a later post with a full listing of the uses of יכח - prove, reprove, etc since this is a theme in Job (15 occurrences - earlier study here).

Her first three-word summary of Barth's 6-million-word Dogmatics is the link in his commentary on Job to 1. the pure, 2. the suffering, and 3. the speaking forms of God's relationship to Christ. Ticciati summarizes Barth's relating of this to the threefold structure of Job. She intends to prevent the closing of the questions raised by Barth's relating of 3 to 3. (Her introduction reminds me of Frye's advice noted here.) The issue relates to the question - is it the same Job in the frame as in the poem? Also to be remembered is the question - why is Job not more explicitly used in the NT? Or are there veiled allusions as I have suggested in a few places? (Note the strong relationship, for instance, of Ephesians 1 to Job 42 in the matter of inheritance and those things that are prepared.)

Here is a paragraph of her summary.

... the matter in which [Job] is both right and wrong.] Job is right insofar as he recognizes that it is still his God who appears to him in this alien form, thus acknowledging God's freedom to adopt this alien form as such. However, Job can no longer recognize in this alien form the familiar contours of his own God, with whom he existed in a relationship [the pure] characterized by blessing on the one side and righteous obedience [for naught] on the other. And on the basis of this known relationship, he demands [the speaking] that God put off his alien form [the suffering], revealing himself once more as the God Job knows him to be. Job holds up his preconception of God as a standard to which God must conform, thus denying God's freedom to be God in the other form in which he now appears. This constitutes Job's wrong.

The note about hand would confirm the identity two of the forms in which God appears.

Catch me

We don't throw ourselves off buildings - but how is one prepared for the way that is prepared? Why did I read Job? The worst thing that happened to me during this reading was a $10 fine from the University for overdue books! When the public library fined me $0.35 - that's a nuisance amount - breaking the loony (the Canadian $1 coin), I stopped using them (Mr Pique is my name). But they didn't have much theology in their shelves anyway.

Worse question - why did I read Job with such little preparation? Few comments read before - and those read - like Jung's Answer to Job, and Mitchell's translation, largely forgotten. Simple answer - I read it in faith that I would find something good and just because it was 'there' as the single largest piece of poetry in the Bible.

This morning at UVIC I paid my fine and took out three more books. (To think I got fined for some crummy books on Matthew that I didn't even read!) I got out a new book on Job - Job and the Disruption of Identity - by Susannah Ticciati. She did some work at Selwyn, so I imagine my daughter has met her. And the first pages tell me her work will be better than Good - whose reading I liked - but not as much as I had anticipated. Anyway - I intend to read ST thoroughly - hoping it won't cause me to have to read Barth's Church Dogmatics in full. Every now and then it will stimulate me to do a word study - which I hope, dear readers, you are not bored with.

I also got out Solomon, Israel's Ironic Icon of Human Achievement by Bruggeman - on spec - to carry me back into other parts of the TNK I know the least, and Pryzybylski on Righteousness in Matthew and his World of Thought - finally a book that reasons from the Mishnah instead of from that ultimate red herring - the synoptic problem.

Chapter 3 and 38-41 compared again

Does this tell us more? I had to exclude several commonly used words. It might be interesting to see if sorting in order of the last chapters would reveal a sequence in the construction of the poem. I will do that when I analyze the individual speeches of chapters 38-41 against the whole of Job's responses. You can see that with 6 characters and 42 chapters there are a large combination of pattern studies that could be performed.

א אַחֲרֵי כֵן פָּתַח אִיּוֹב אֶת פִּיהוּ וַיְקַלֵּל אֶת יוֹמוֹ	After this opened Job his mouth and slandered his day	3.01	פתח	39.05	ה מִי-שִׁלַּח פֶּרֶא חָפְשִׁי וּמֹסְרוֹת עָרוֹד מִי פִתֵּחַ	who sends the wild ass free? and the bonds of the onager who opens?
			פיהו	40.23	כג הֵן יַעֲשֹׁק נָהָר לֹא יַחְפּוֹז יִבְטַח כִּי-יָגִיחַ יַרְדֵּן אֶל-פִּיהוּ	lo he oppresses a river and is in no hurry he trusts that the Jordan will break into his mouth
			פתח	41.14	ו דַּלְתֵי פָנָיו מִי פִתֵּחַ סְבִיבוֹת שִׁנָּיו אֵימָה	the doors of his face who will open? his surrounding teeth horrible
ו הַלַּיְלָה הַהוּא יִקָּחֵהוּ-אֹפֶל אַל-יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל-יָבֹא	That night - let gloom take it let it not rejoice the days of the year into the number of months let it not come	3.06	יחד	38.07	ז בְּרָן-יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל-בְּנֵי אֱלֹהִים	when as one the stars of the morning sang and all the children of God raised the alarm
			ירחים	39.02	ב תִּסְפֹּר יְרָחִים תְּמַלֶּאנָה וְיָדַעְתָּ עֵת לִדְתָּנָה	you number the months they fulfill and you know the time of their birthing
			יחד	40.13	יג טָמְנֵם בֶּעָפָר יָחַד פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן	conceal them in the dust as one their faces bind in concealment
			יבא	41.16	ח אֶחָד בְּאֶחָד יִגַּשׁוּ וְרוּחַ לֹא-יָבֹא בֵינֵיהֶם	one to one they approach and spirit cannot come between them
ז הִנֵּה הַלַּיְלָה הַהוּא יְהִי גַלְמוּד אַל-תָּבוֹא רְנָנָה בוֹ	behold that night let it be barren let no joyful cry come into it	3.07	תבוא	38.11	יא וָאֹמַר עַד-פֹּה תָבוֹא וְלֹא תֹסִיף וּפֹא-יָשִׁית בִּגְאוֹן גַּלֶּיךָ	and said - to here you will come and not add to it and here cease your heaps of pride
ח יִקְּבֻהוּ אֹרְרֵי-יוֹם הָעֲתִידִים עֹרֵר לִוְיָתָן	let them blaspheme it that curse the day those ready to rouse Leviathan	3.08	לויתן	41.01	כה תִּמְשֹׁךְ לִוְיָתָן בְּחַכָּה וּבְחֶבֶל תַּשְׁקִיעַ לְשֹׁנוֹ	You will drag Leviathan with a hook? or with rope sink his tongue
ט יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו-לְאוֹר וָאַיִן וְאַל-יִרְאֶה בְּעַפְעַפֵּי-שָׁחַר	let the stars of its twilight be dark let it expect light but have none neither let it see the eyelids of dawn	3.09	כוכבי	38.07	ז בְּרָן-יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל-בְּנֵי אֱלֹהִים	when as one the stars of the morning sang and all the children of God raised the alarm
			שׁחר	41.18	י עֲטִישֹׁתָיו תָּהֶל אוֹר וְעֵינָיו כְּעַפְעַפֵּי-שָׁחַר	his sneezing shines a light and his eyes are like the eyelids of dawn
			יראה	41.34	כו אֵת-כָּל-גָּבֹהַּ יִרְאֶה הוּא מֶלֶךְ עַל-כָּל-בְּנֵי-שָׁחַץ	all the exalted he sees he is king over all the children of pride
י כִּי לֹא סָגַר דַּלְתֵי בִטְנִי וַיַּסְתֵּר עָמָל מֵעֵינָי	because it did not shut the doors of my belly or conceal misery from my eyes	3.10	דלתי	41.14	ו דַּלְתֵי פָנָיו מִי פִתֵּחַ סְבִיבוֹת שִׁנָּיו אֵימָה	the doors of his face who will open? his surrounding teeth horrible
יא לָמָּה לֹּא מֵרֶחֶם אָמוּת מִבֶּטֶן יָצָאתִי וְאֶגְוָע	Why did I not from the womb die from the belly exit and expire?	3.11	מרחם	38.08	ח וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא	or screened in the sea with doors when he rushed breaking forth from the womb?
			מבטן	38.29	כט מִבֶּטֶן מִי יָצָא הַקָּרַח וּכְפֹר שָׁמַיִם מִי יְלָדוֹ	from whose belly came forth the ice? and the bowl of the heavens - who birthed it?
יד עִם-מְלָכִים וְיֹעֲצֵי אָרֶץ הַבֹּנִים חֳרָבוֹת לָמוֹ	with kings and counselors of earth who built desolations for themselves	3.14	ארץ	38.04	ד אֵיפֹה הָיִיתָ בְּיָסְדִי-אָרֶץ הַגֵּד אִם-יָדַעְתָּ בִינָה	where were you when I founded earth? tell if you know understanding
			ארץ	38.18	יח הִתְבֹּנַנְתָּ עַד-רַחֲבֵי-אָרֶץ הַגֵּד אִם-יָדַעְתָּ כֻלָּהּ	have you understood to the breadth of earth? tell if you know all these
			ארץ	38.24	כד אֵי-זֶה הַדֶּרֶךְ יֵחָלֶק אוֹר יָפֵץ קָדִים עֲלֵי-אָרֶץ	where is this? the way the east wind is apportioned the west wind scattered over earth?
			ארץ	38.26	כו לְהַמְטִיר עַל-אֶרֶץ לֹא-אִישׁ מִדְבָּר לֹא-אָדָם בּוֹ	to make rain on earth - no man a wilderness where no human is
			למו	38.40	מ כִּי-יָשֹׁחוּ בַמְּעוֹנוֹת יֵשְׁבוּ בַסֻּכָּה לְמוֹ-אָרֶב	for they bow in their habitations they sit in the booth their place of waiting
			למו	39.04	ד יַחְלְמוּ בְנֵיהֶם יִרְבּוּ בַבָּר יָצְאוּ וְלֹא-שָׁבוּ לָמוֹ	their children are healthy they increase in corn they go forth and do not return to them
			ארץ	39.24	כד בְּרַעַשׁ וְרֹגֶז יְגַמֶּא-אָרֶץ וְלֹא-יַאֲמִין כִּי-קוֹל שׁוֹפָר	in quake and trouble he swallows earth nor does he believe for the voice of the shophar
			למו	40.04	ד הֵן קַלֹּתִי מָה אֲשִׁיבֶךָּ יָדִי שַׂמְתִּי לְמוֹ-פִי	Lo I am slight what will I return to you? my hand I set over my mouth
טו אוֹ עִם-שָׂרִים זָהָב לָהֶם הַמְמַלְאִים בָּתֵּיהֶם כָּסֶף	or with chiefs with their gold their houses filled with silver	3.15	שׂרים	39.25	כה בְּדֵי שֹׁפָר יֹאמַר הֶאָח וּמֵרָחוֹק יָרִיחַ מִלְחָמָה רַעַם שָׂרִים וּתְרוּעָה	among shopharim he says aha! and from afar he smells battle thunder of chiefs and a shout of joy
טז אוֹ כְנֵפֶל טָמוּן לֹא אֶהְיֶה כְּעֹלְלִים לֹא-רָאוּ אוֹר	or as an abortion buried I had not been as infants who did not see light	3.16	אור	38.19	יט אֵי-זֶה הַדֶּרֶךְ יִשְׁכָּן-אוֹר וְחֹשֶׁךְ אֵי-זֶה מְקֹמוֹ	where is this? the way of the dwelling of light? and darkness - where is this - his place?
			אור	38.24	כד אֵי-זֶה הַדֶּרֶךְ יֵחָלֶק אוֹר יָפֵץ קָדִים עֲלֵי-אָרֶץ	where is this? the way the east wind is apportioned the west wind scattered over earth?
			אור	41.18	י עֲטִישֹׁתָיו תָּהֶל אוֹר וְעֵינָיו כְּעַפְעַפֵּי-שָׁחַר	his sneezing shines a light and his eyes are like the eyelids of dawn
יז שָׁם רְשָׁעִים חָדְלוּ רֹגֶז וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ	there wicked ones leave off trouble and there rest those who are weary of strength	3.17	רשׁעים	38.13	יג לֶאֱחֹז בְּכַנְפוֹת הָאָרֶץ וְיִנָּעֲרוּ רְשָׁעִים מִמֶּנָּה	that he grasp the wings of the earth to shake the wicked from her
			רשׁעים	40.12	יב רְאֵה כָל-גֵּאֶה הַכְנִיעֵהוּ וַהֲדֹךְ רְשָׁעִים תַּחְתָּם	See all the proud and humble them and tread down the wicked under them
יח יַחַד אֲסִירִים שַׁאֲנָנוּ לֹא שָׁמְעוּ קוֹל נֹגֵשׂ	together prisoners are at ease they do not hear the voice of the oppressor	3.18	יחד	38.07	ז בְּרָן-יַחַד כּוֹכְבֵי בֹקֶר וַיָּרִיעוּ כָּל-בְּנֵי אֱלֹהִים	when as one the stars of the morning sang and all the children of God raised the alarm
			נגשׂ	39.07	ז יִשְׂחַק לַהֲמוֹן קִרְיָה תְּשֻׁאוֹת נֹגֵשׂ לֹא יִשְׁמָע	he laughs at the town crowd the clamour of the oppressor does not hear
			קול	39.24	כד בְּרַעַשׁ וְרֹגֶז יְגַמֶּא-אָרֶץ וְלֹא-יַאֲמִין כִּי-קוֹל שׁוֹפָר	in quake and trouble he swallows earth nor does he believe for the voice of the shophar
			יחד	40.13	יג טָמְנֵם בֶּעָפָר יָחַד פְּנֵיהֶם חֲבֹשׁ בַּטָּמוּן	conceal them in the dust as one their faces bind in concealment
יט קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו	small and great there he is servant free from his lords	3.19	חפשׁי	39.05	ה מִי-שִׁלַּח פֶּרֶא חָפְשִׁי וּמֹסְרוֹת עָרוֹד מִי פִתֵּחַ	who sends the wild ass free? and the bonds of the onager who opens?
כ לָמָּה יִתֵּן לְעָמֵל אוֹר וְחַיִּים לְמָרֵי נָפֶשׁ	Why give to the miserable light and sustenance to the bitter of life	3.20	אור	38.19	יט אֵי-זֶה הַדֶּרֶךְ יִשְׁכָּן-אוֹר וְחֹשֶׁךְ אֵי-זֶה מְקֹמוֹ	where is this? the way of the dwelling of light? and darkness - where is this - his place?
			אור	38.24	כד אֵי-זֶה הַדֶּרֶךְ יֵחָלֶק אוֹר יָפֵץ קָדִים עֲלֵי-אָרֶץ	where is this? the way the east wind is apportioned the west wind scattered over earth?
			אור	41.18	י עֲטִישֹׁתָיו תָּהֶל אוֹר וְעֵינָיו כְּעַפְעַפֵּי-שָׁחַר	his sneezing shines a light and his eyes are like the eyelids of dawn
כג לְגֶבֶר אֲשֶׁר-דַּרְכּוֹ נִסְתָּרָה וַיָּסֶךְ אֱלוֹהַּ בַּעֲדוֹ	to a warrior whose way is concealed and from whom God has screened himself	3.23	ויסך	38.08	ח וַיָּסֶךְ בִּדְלָתַיִם יָם בְּגִיחוֹ מֵרֶחֶם יֵצֵא	or screened in the sea with doors when he rushed breaking forth from the womb?
כד כִּי-לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי	for in the face of my bread, my sighing comes and poured out like waters are my cries	3.24	לפני	41.10	ב לֹא-אַכְזָר כִּי יְעוּרֶנּוּ וּמִי הוּא לְפָנַי יִתְיַצָּב	not fierce is one that will rouse him so who is he that before my face will present himself?
כה כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי	for the dread I dreaded has arrived and what I was afraid of is come to me	3.25	פחד	39.16	טז הִקְשִׁיחַ בָּנֶיהָ לְּלֹא-לָהּ לְרִיק יְגִיעָהּ בְּלִי-פָחַד	he makes her severe on her children as if not hers idle her labour and without dread
			יבא	41.16	ח אֶחָד בְּאֶחָד יִגַּשׁוּ וְרוּחַ לֹא-יָבֹא בֵינֵיהֶם	one to one they approach and spirit cannot come between them

Does Eliphaz answer any of the initial uncreation?

Here is a list of whole words used by Eliphaz in his first speech and also by Job - maybe his words in chapters 4 and 5 show that he was listening to chapter 3.

Many of the comments from scholars on the relationship among the speeches concentrate rightly on the issue of sin and deserved punishment. It seems clear that we must hear a sub-text of implied accusation - the very role that the accuser made present to the heavenly council. The mutual accusations, I suggested early in the sequence of 100 posts to date, are a central problem of the children of God. Note that there is no closing bracket in the story concerning 'accusation'.

Another common comment is that the Job of the poem is a sinner - after all he is so rude - and the Job of the frame is not - after all he is so pious. This makes mincemeat of the epic. What would be its point? We have already seen Job admit the sins of his youth and more. There is no question he is 'a sinner'. But did he deserve such 'punishment' - being shut up in such a frame till all iniquitous mortals should turn (34:36)? And in his confrontational words to his friends and to God does he sin? All this should lead us to question our doctrine and definition of sin. If he sins in his prayer, then the epic should be ignored except for historical interest. If he does not, then perhaps we have an invitation to 'sin boldly' - and really question God on those aspects of our 'situation' (a Dickensian word) that are of greatest disturbance to us - skin for skin. (Compare Romans 11:32.)

Job's greatest disturbance is his completeness. I suggest - at the risk of oversimplifying - that he finds completion in the parable which is why he is given נחם - he is permitted to use a word that is God's word as his comfort. The theophany sates (42:17). He becomes incarnationally complete in dust and ashes. We have moved from the uncreation of chapter 3 to a renewed creation and satisfaction. Eliphaz didn't 'get it' - but he too with his friends - all those with doctrine but without good news - can find what has been prepared before the foundation of the world in Job's completeness.

ג יֹאבַד יוֹם אִוָּלֶד בּוֹ וְהַלַּיְלָה אָמַר הֹרָה גָבֶר	Perish! day in which I was born and the night that said a warrior-child is conceived	3.03	גבר	4.17	יז הַאֱנוֹשׁ מֵאֱלוֹהַּ יִצְדָּק אִם מֵעֹשֵׂהוּ יִטְהַר-גָּבֶר	a mortal than God more just? even than his maker a warrior more pure?
ד הַיּוֹם הַהוּא יְהִי-חֹשֶׁךְ אַל-יִדְרְשֵׁהוּ אֱלוֹהַּ מִמַּעַל וְאַל-תּוֹפַע עָלָיו נְהָרָה	That day - let it be darkness let God not seek for it from above nor let a sunbeam on it shine	3.04	חשׁך	5.14	יד יוֹמָם יְפַגְּשׁוּ-חֹשֶׁךְ וְכַלַּיְלָה יְמַשְׁשׁוּ בַצָּהֳרָיִם	by day they meet darkness and as at night they grope at noon
ה יִגְאָלֻהוּ חֹשֶׁךְ וְצַלְמָוֶת תִּשְׁכָּן-עָלָיו עֲנָנָה יְבַעֲתֻהוּ כִּמְרִירֵי יוֹם	let darkness and obscurity redeem it let a cloud dwell on it let blackness of day terrify it	3.05	חשׁך	5.14	יד יוֹמָם יְפַגְּשׁוּ-חֹשֶׁךְ וְכַלַּיְלָה יְמַשְׁשׁוּ בַצָּהֳרָיִם	by day they meet darkness and as at night they grope at noon
ו הַלַּיְלָה הַהוּא יִקָּחֵהוּ-אֹפֶל אַל-יִחַדְּ בִּימֵי שָׁנָה בְּמִסְפַּר יְרָחִים אַל-יָבֹא	That night - let gloom take it let it not rejoice the days of the year into the number of months let it not come	3.06	יקחהו	5.05	ה אֲשֶׁר קְצִירוֹ רָעֵב יֹאכֵל וְאֶל-מִצִּנִּים יִקָּחֵהוּ וְשָׁאַף צַמִּים חֵילָם	whose harvest famine eats and their strength dearth takes and thirst longs for their wealth
ז הִנֵּה הַלַּיְלָה הַהוּא יְהִי גַלְמוּד אַל-תָּבוֹא רְנָנָה בוֹ	behold that night let it be barren let no joyful cry come into it	3.07	תבוא	4.05	ה כִּי עַתָּה תָּבוֹא אֵלֶיךָ וַתֵּלֶא תִּגַּע עָדֶיךָ וַתִּבָּהֵל	for now it comes to you and you will do nothing it reaches you and you are dismayed
			תבוא	5.26	כו תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ	and you will come in full to your tomb as a rich heap is offered in its time
ט יֶחְשְׁכוּ כּוֹכְבֵי נִשְׁפּוֹ יְקַו-לְאוֹר וָאַיִן וְאַל-יִרְאֶה בְּעַפְעַפֵּי-שָׁחַר	let the stars of its twilight be dark let it expect light but have none neither let it see the eyelids of dawn	3.09	ואין	5.04	ד יִרְחֲקוּ בָנָיו מִיֶּשַׁע וְיִדַּכְּאוּ בַשַּׁעַר וְאֵין מַצִּיל	his children are far from safety and they are crushed in the gate and there is no one to rescue
			ואין	5.09	ט עֹשֶׂה גְדֹלוֹת וְאֵין חֵקֶר נִפְלָאוֹת עַד-אֵין מִסְפָּר	who does great things and there is no finding out his wonders without number
י כִּי לֹא סָגַר דַּלְתֵי בִטְנִי וַיַּסְתֵּר עָמָל מֵעֵינָי	because it did not shut the doors of my belly or conceal misery from my eyes	3.10	עמל	4.08	ח כַּאֲשֶׁר רָאִיתִי חֹרְשֵׁי אָוֶן וְזֹרְעֵי עָמָל יִקְצְרֻהוּ	for as I have seen who plow iniquity and sow misery reap it
			עמל	5.06	ו כִּי לֹא-יֵצֵא מֵעָפָר אָוֶן וּמֵאֲדָמָה לֹא-יִצְמַח עָמָל	for iniquity doesn't come from dust nor from the ground does misery sprout
יג כִּי-עַתָּה שָׁכַבְתִּי וְאֶשְׁקוֹט יָשַׁנְתִּי אָז יָנוּחַ לִי	For now I would be lying down and quiet I would be asleep then it would be rest for me	3.13	עתה	4.05	ה כִּי עַתָּה תָּבוֹא אֵלֶיךָ וַתֵּלֶא תִּגַּע עָדֶיךָ וַתִּבָּהֵל	for now it comes to you and you will do nothing it reaches you and you are dismayed
יד עִם-מְלָכִים וְיֹעֲצֵי אָרֶץ הַבֹּנִים חֳרָבוֹת לָמוֹ	with kings and counselors of earth who built desolations for themselves	3.14	ארץ	5.10	י הַנֹּתֵן מָטָר עַל-פְּנֵי-אָרֶץ וְשֹׁלֵחַ מַיִם עַל-פְּנֵי חוּצוֹת	giving rain on the face of the earth sending waters on the face of the streets
יט קָטֹן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדֹנָיו	small and great there he is servant free from his lords	3.19	הוא	4.07	ז זְכָר-נָא מִי הוּא נָקִי אָבָד וְאֵיפֹה יְשָׁרִים נִכְחָדוּ	Remember then if anyone innocent perished or where the upright are cut down
			הוא	5.18	יח כִּי הוּא יַכְאִיב וְיֶחְבָּשׁ יִמְחַץ וְיָדָו תִּרְפֶּינָה	for this one mars and he binds he wounds and his hands make whole
כ לָמָּה יִתֵּן לְעָמֵל אוֹר וְחַיִּים לְמָרֵי נָפֶשׁ	Why give to the miserable light and sustenance to the bitter of life	3.20	לעמל	5.07	ז כִּי-אָדָם לְעָמָל יוּלָּד וּבְנֵי-רֶשֶׁף יַגְבִּיהוּ עוּף	when a human is born to misery the children of fire carry it high
כב הַשְּׂמֵחִים אֱלֵי-גִיל יָשִׂישׂוּ כִּי יִמְצְאוּ-קָבֶר	who rejoice toward a tomb glad when they find a grave	3.22	אלי	5.26	כו תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ	and you will come in full to your tomb as a rich heap is offered in its time
			קבר	5.26	כו תָּבוֹא בְכֶלַח אֱלֵי-קָבֶר כַּעֲלוֹת גָּדִישׁ בְּעִתּוֹ	and you will come in full to your tomb as a rich heap is offered in its time
כד כִּי-לִפְנֵי לַחְמִי אַנְחָתִי תָבֹא וַיִּתְּכוּ כַמַּיִם שַׁאֲגֹתָי	for in the face of my bread, my sighing comes and poured out like waters are my cries	3.24	לפני	4.19	יט אַף שֹׁכְנֵי בָתֵּי-חֹמֶר אֲשֶׁר-בֶּעָפָר יְסוֹדָם יְדַכְּאוּם לִפְנֵי-עָשׁ	as for those that live in clay houses with dust for foundation who are crushed in the face of their maker
כה כִּי פַחַד פָּחַדְתִּי וַיֶּאֱתָיֵנִי וַאֲשֶׁר יָגֹרְתִּי יָבֹא לִי	for the dread I dreaded has arrived and what I was afraid of is come to me	3.25	פחד	4.14	יד פַּחַד קְרָאַנִי וּרְעָדָה וְרֹב עַצְמוֹתַי הִפְחִיד	dread met me and trembling and my many bones were in dread