Ayub 9:2

9:2 “Truly, ¹  I know that this is so.

But how ²  can a human ³  be just before ⁴  God? ⁵ 

Ayub 9:29

9:29 If I am guilty, ⁶ 

why then ⁷  weary myself ⁸  in vain? ⁹ 

Ayub 13:8

13:8 Will you show him partiality? ¹⁰ 

Will you argue the case ¹¹  for God?

Ayub 24:23

24:23 God ¹²  may let them rest in a feeling of security, ¹³ 

but he is constantly watching ¹⁴  all their ways. ¹⁵ 

Ayub 25:6

25:6 how much less a mortal man, who is but a maggot ¹⁶  –

a son of man, who is only a worm!”

Ayub 34:5

34:5 For Job says, ‘I am innocent, ¹⁷ 

but God turns away my right.

Ayub 34:21

34:21 For his eyes are on the ways of an individual,

he observes all a person’s ¹⁸  steps.

[9:2]  ¹ 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]  ² sn The interrogative is used to express what is an impossibility.

[9:2]  ³ 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]  ⁴ tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

[9:2]  ⁵ 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.

[9:29]  ⁶ tn The clause simply has “I am guilty.” It is the same type of construction found in v. 24. It is also the opposite of that in v. 20. GKC 317 §107.n lists this as an example of the use of the imperfect to express an obligation or necessity according to the judgment of others; it would therefore mean “if I am to be guilty.”

[9:29]  ⁷ tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, “Why in the world…” (see R. J. Williams, Hebrew Syntax, 24, §118).

[9:29]  ⁸ tn The verb means “tire oneself”; see 3:17.

[9:29]  ⁹ tn Here הֶבֶל (hevel, “breath, vapor, vanity”) is used as an adverb (adverbial accusative).

[13:8]  ¹⁰ sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.

[13:8]  ¹¹ tn The same root is used here (רִיב, riv, “dispute, contention”) as in v. 6b (see note).

[24:23]  ¹² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[24:23]  ¹³ tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.

[24:23]  ¹⁴ tn Heb “his eyes are on.”

[24:23]  ¹⁵ sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.

[25:6]  ¹⁶ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

[34:5]  ¹⁷ tn Heb “righteous,” but in this context it means to be innocent or in the right.

[34:21]  ¹⁸ tn Heb “his”; the referent (a person) has been specified in the translation for clarity.