Ayub 19:4

19:4 But even if it were ¹  true that I have erred, ² 

my error ³  remains solely my concern!

Ayub 12:2

12:2 “Without a doubt you are the people, ⁴ 

and wisdom will die with you. ⁵ 

Ayub 19:5

19:5 If indeed ⁶  you would exalt yourselves ⁷  above me

and plead my disgrace against me, ⁸ 

Ayub 36:4

36:4 For in truth, my words are not false;

it is one complete ⁹  in knowledge

who is with you.

Ayub 9:2

9:2 “Truly, ¹⁰  I know that this is so.

But how ¹¹  can a human ¹²  be just before ¹³  God? ¹⁴ 

Ayub 34:12

34:12 Indeed, in truth, God does not act wickedly,

and the Almighty does not pervert justice.

[19:4]  ¹ tn Job has held to his innocence, so the only way that he could say “I have erred” (שָׁגִיתִי, shagiti) is in a hypothetical clause like this.

[19:4]  ² tn There is a long addition in the LXX: “in having spoken words which it is not right to speak, and my words err, and are unreasonable.”

[19:4]  ³ tn The word מְשׁוּגָה (mÿshugah) is a hapax legomenon. It is derived from שׁוּג (shug, “to wander; to err”) with root paralleling שָׁגַג (shagag) and שָׁגָה (shagah). What Job is saying is that even if it were true that he had erred, it did not injure them – it was solely his concern.

[12:2]  ⁴ tn The expression “you are the people” is a way of saying that the friends hold the popular opinion – they represent it. The line is sarcastic. Commentators do not think the parallelism is served well by this, and so offer changes for “people.” Some have suggested “you are complete” (based on Arabic), “you are the strong one” (based on Ugaritic), etc. J. A. Davies tried to solve the difficulty by making the second clause in the verse a paratactic relative clause: “you are the people with whom wisdom will die” (“Note on Job 12:2,” VT 25 [1975]: 670-71).

[12:2]  ⁵ sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.

[19:5]  ⁶ tn The introductory particles repeat אָמְנָם (’amnam, “indeed”) but now with אִם (’im, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.

[19:5]  ⁷ tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does).

[19:5]  ⁸ sn Job’s friends have been using his shame, his humiliation in all his sufferings, as proof against him in their case.

[36:4]  ⁹ tn The word is תְּמִים (tÿmim), often translated “perfect.” It is the same word used of Job in 2:3. Elihu is either a complete stranger to modesty or is confident regarding the knowledge that he believes God has revealed to him for this situation. See the note on the heading before 32:1.

[9:2]  ¹⁰ tn The adverb אָמְנָם (’omnam, “in truth”) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

[9:2]  ¹¹ sn The interrogative is used to express what is an impossibility.

[9:2]  ¹² tn The attempt to define אֱנוֹשׁ (’enosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

[9:2]  ¹³ tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

[9:2]  ¹⁴ sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.