Ayub 9:15

9:15 Although ¹  I am innocent, ² 

I could not answer him; ³ 

I could only plead ⁴  with my judge ⁵  for mercy.

Ayub 24:25

24:25 “If this is not so, who can prove me a liar

and reduce my words to nothing?” ⁶ 

Ayub 27:4

27:4 my ⁷  lips will not speak wickedness,

and my tongue will whisper ⁸  no deceit.

Ayub 32:10

32:10 Therefore I say, ‘Listen ⁹  to me.

I, even I, will explain what I know.’

Ayub 33:1

Elihu Invites Job’s Attention

33:1 “But now, O Job, listen to my words,

and hear ¹⁰  everything I have to say! ¹¹ 

Ayub 33:3

33:3 My words come from the uprightness of my heart, ¹² 

and my lips will utter knowledge sincerely. ¹³ 

Ayub 34:6

34:6 Concerning my right, should I lie? ¹⁴ 

My wound ¹⁵  is incurable,

although I am without transgression.’ ¹⁶ 

Ayub 36:3-4

36:3 With my knowledge I will speak comprehensively, ¹⁷ 

and to my Creator I will ascribe righteousness. ¹⁸ 

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

it is one complete ¹⁹  in knowledge

who is with you.

[9:15]  ¹ tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

[9:15]  ² tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.

[9:15]  ³ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

[9:15]  ⁴ tn The verb אֶתְחַנָּן (’etkhannan) is the Hitpael of חָנַן (khanan), meaning “seek favor,” make supplication,” or “plead for mercy.” The nuance would again be a modal nuance; if potential, then the translation would be “I could [only] plead for mercy.”

[9:15]  ⁵ tn The word מְשֹׁפְטִי (mÿshofti) appears to be simply “my judge.” But most modern interpretations take the po‘el participle to mean “my adversary in a court of law.” Others argue that the form is at least functioning as a noun and means “judge” (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge.

[24:25]  ⁶ tn The word אַל (’al, “not”) is used here substantivally (“nothing”).

[27:4]  ⁷ tn The verse begins with אִם (’im), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4.

[27:4]  ⁸ tn The verb means “to utter; to mumble; to meditate.” The implication is that he will not communicate deceitful things, no matter how quiet or subtle.

[32:10]  ⁹ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

[33:1]  ¹⁰ tn Heb “give ear,” the Hiphil denominative verb from “ear.”

[33:1]  ¹¹ tn Heb “hear all my words.”

[33:3]  ¹² tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.

[33:3]  ¹³ tn More literally, “and the knowledge of my lips they will speak purely.”

[34:6]  ¹⁴ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?] – when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

[34:6]  ¹⁵ tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.

[34:6]  ¹⁶ tn Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

[36:3]  ¹⁷ tn Heb “I will carry my knowledge to-from afar.” The expression means that he will give a wide range to knowledge, that he will speak comprehensively.

[36:3]  ¹⁸ tn This line gives the essence of all of Elihu’s speech – to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

[36:4]  ¹⁹ 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.