Ayub 9:22

Accusation of God’s Justice

9:22 “It is all one! ¹  That is why I say, ² 

‘He destroys the blameless and the guilty.’

Ayub 33:16

33:16 Then he gives a revelation ³  to people,

and terrifies them with warnings, ⁴ 

Ayub 34:24

34:24 He shatters the great without inquiry, ⁵ 

and sets up others in their place.

Ayub 36:9

36:9 then he reveals ⁶  to them what they have done, ⁷ 

and their transgressions,

that they were behaving proudly.

Ayub 36:21

36:21 Take heed, do not turn to evil,

for because of this you have been tested ⁸  by affliction.

[9:22]  ¹ tc The LXX omits the phrase “It is all one.” Modern scholars either omit it or transpose it for clarity.

[9:22]  sn The expression “it is one” means that God’s dealings with people is undiscriminating. The number “one” could also be taken to mean “the same” – “it is all the same.” The implication is that it does not matter if Job is good or evil, if he lives or dies. This is the conclusion of the preceding section.

[9:22]  ² tn The relationships of these clauses is in some question. Some think that the poet has inverted the first two, and so they should read, “That is why I have said: ‘It is all one.’” Others would take the third clause to be what was said.

[33:16]  ³ tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).

[33:16]  ⁴ tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.

[34:24]  ⁵ tn Heb “[with] no investigation.”

[36:9]  ⁶ tn The verb נָגַד (nagad) means “to declare; to tell.” Here it is clear that God is making known the sins that caused the enslavement or captivity, so “reveal” makes a good interpretive translation.

[36:9]  ⁷ tn Heb “their work.”

[36:21]  ⁸ tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”