Ayub 9:3

9:3 If someone wishes ¹  to contend ²  with him,

he cannot answer ³  him one time in a thousand.

Ayub 13:15

13:15 Even if he slays me, I will hope in him; ⁴ 

I will surely ⁵  defend ⁶  my ways to his face!

Ayub 14:16

The Present Condition ⁷ 

14:16 “Surely now you count my steps; ⁸ 

then you would not mark ⁹  my sin. ¹⁰ 

Ayub 42:3-6

42:3 you asked, ¹¹ 

‘Who is this who darkens counsel

without knowledge?’

But ¹²  I have declared without understanding ¹³ 

things too wonderful for me to know. ¹⁴ 

42:4 You said, ¹⁵ 

‘Pay attention, and I will speak;

I will question you, and you will answer me.’

42:5 I had heard of you by the hearing of the ear,

but now my eye has seen you. ¹⁶ 

42:6 Therefore I despise myself, ¹⁷ 

and I repent in dust and ashes!

Mazmur 19:12

19:12 Who can know all his errors? ¹⁸ 

Please do not punish me for sins I am unaware of. ¹⁹ 

[9:3]  ¹ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

[9:3]  ² tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

[9:3]  ³ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

[13:15]  ⁴ tn There is a textual difficulty here that factors into the interpretation of the verse. The Kethib is לֹא (lo’, “not”), but the Qere is לוֹ (lo, “to him”). The RSV takes the former: “Behold, he will slay me, I have no hope.” The NIV takes it as “though he slay me, yet will I hope in him.” Job is looking ahead to death, which is not an evil thing to him. The point of the verse is that he is willing to challenge God at the risk of his life; and if God slays him, he is still confident that he will be vindicated – as he says later in this chapter. Other suggestions are not compelling. E. Dhorme (Job, 187) makes a slight change of אֲיַחֵל (’ayakhel, “I will hope”) to אַחִיל (’akhil, “I will [not] tremble”). A. B. Davidson (Job, 98) retains the MT, but interprets the verb more in line with its use in the book: “I will not wait” (cf. NLT).

[13:15]  ⁵ tn On אַךְ (’akh, “surely”) see GKC 483 §153 on intensive clauses.

[13:15]  ⁶ tn The verb once again is יָכָה (yakhah, in the Hiphil, “argue a case, plead, defend, contest”). But because the word usually means “accuse” rather than “defend,” I. L. Seeligmann proposed changing “my ways” to “his ways” (“Zur Terminologie für das Gerichtsverfahren im Wortschatz des biblischen Hebräisch,” VTSup 16 [1967]: 251-78). But the word can be interpreted appropriately in the context without emendation.

[14:16]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[42:3]  ¹¹ tn The expression “you asked” is added here to clarify the presence of the line to follow. Many commentators delete it as a gloss from Job 38:2. If it is retained, then Job has to be recalling God’s question before he answers it.

[42:3]  ¹² tn The word לָכֵן (lakhen) is simply “but,” as in Job 31:37.

[42:3]  ¹³ tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.”

[42:3]  ¹⁴ tn The last clause is “and I do not know.” This is also subordinated to become a dependent clause.

[42:4]  ¹⁵ tn This phrase, “you said,” is supplied in the translation to introduce the recollection of God’s words.

[42:5]  ¹⁶ sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard – hearsay. This was real.

[42:6]  ¹⁷ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

[19:12]  ¹⁸ tn Heb “Errors who can discern?” This rhetorical question makes the point that perfect moral discernment is impossible to achieve. Consequently it is inevitable that even those with good intentions will sin on occasion.

[19:12]  ¹⁹ tn Heb “declare me innocent from hidden [things],” i.e., sins. In this context (see the preceding line) “hidden” sins are not sins committed in secret, but sins which are not recognized as such by the psalmist.