Ayub 9:20

9:20 Although I am innocent, ¹ 

my mouth ²  would condemn me; ³ 

although I am blameless,

it would declare me perverse. ⁴ 

Ayub 32:3

32:3 With Job’s ⁵  three friends he was also angry, because they could not find ⁶  an answer, and so declared Job guilty. ⁷ 

Ayub 34:17

34:17 Do you really think ⁸ 

that one who hates justice can govern? ⁹ 

And will you declare guilty

the supremely righteous ¹⁰  One,

[9:20]  ¹ tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself.

[9:20]  ² tn Some commentators wish to change this to “his mouth,” meaning God’s response to Job’s complaints. But the MT is far more expressive, and “my mouth” fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself.

[9:20]  ³ tn The verb has the declarative sense in the Hiphil, “to declare guilty [or wicked]” or “to condemn.”

[9:20]  ⁴ tn The verb עָקַשׁ (’aqash) means “to be twisted; to be tortuous.” The Piel has a meaning “to bend; to twist” (Mic 3:9) and “to pervert” (Jer 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 §53.n). It would then also be a declarative use of the Hiphil.

[32:3]  ⁵ tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.

[32:3]  ⁶ tn The perfect verb should be given the category of potential perfect here.

[32:3]  ⁷ tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.

[34:17]  ⁸ tn The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world.

[34:17]  ⁹ tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance.

[34:17]  ¹⁰ tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier.