Ayub 10:6

10:6 that ¹  you must search out ²  my iniquity,

and inquire about my sin,

Ayub 14:16

The Present Condition ³ 

14:16 “Surely now you count my steps; ⁴ 

then you would not mark ⁵  my sin. ⁶ 

Ayub 16:9

16:9 His ⁷  anger has torn me ⁸  and persecuted ⁹  me;

he has gnashed at me with his teeth;

my adversary locks ¹⁰  his eyes on me.

[10:6]  ¹ tn The clause seems to go naturally with v. 4: do you have eyes of flesh…that you have to investigate? For that reason some like Duhm would delete v. 5. But v. 5 adds to the premise: are you also like a human running out of time that you must try to find out my sin?

[10:6]  ² tn The imperfect verbs in this verse are best given modal nuances. Does God have such limitations that he must make such an investigation? H. H. Rowley observes that Job implies that God has not yet found the iniquity, or extracted a confession from him (Job [NCBC], 84).

[14:16]  ³ sn The hope for life after death is supported now by a description of the severity with which God deals with people in this life.

[14:16]  ⁴ tn If v. 16a continues the previous series, the translation here would be “then” (as in RSV). Others take it as a new beginning to express God’s present watch over Job, and interpret the second half of the verse as a question, or emend it to say God does not pass over his sins.

[14:16]  ⁵ sn Compare Ps 130:3-4, which says, “If you should mark iniquity O Lord, Lord, who could stand? But with you there is forgiveness, in order that you might be feared.”

[14:16]  ⁶ tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all.

[16:9]  ⁷ tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.

[16:9]  ⁸ sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.

[16:9]  ⁹ tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).

[16:9]  ¹⁰ tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.