Ayub 12:13

12:13 “With God ¹  are wisdom and power;

counsel and understanding are his. ² 

Ayub 15:25

15:25 for he stretches out his hand against God, ³ 

and vaunts himself ⁴  against the Almighty,

Ayub 27:2

27:2 “As surely as God lives, ⁵  who has denied me justice, ⁶ 

the Almighty, who has made my life bitter ⁷  –

Ayub 27:1

A Protest of Innocence

27:1 And Job took up his discourse again: ⁸ 

1 Korintus 10:22

10:22 Or are we trying to provoke the Lord to jealousy? Are we really stronger than he is? ⁹ 

[12:13]  ¹ tn Heb “him”; the referent (God) has been specified in the translation for clarity.

[12:13]  ² sn A. B. Davidson (Job, 91) says, “These attributes of God’s [sic] confound and bring to nought everything bearing the same name among men.”

[15:25]  ³ sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4).

[15:25]  ⁴ tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

[27:2]  ⁵ tn The expression חַי־אֵל (khay-’el) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.”

[27:2]  ⁶ tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187).

[27:2]  ⁷ tn The verb הֵמַר (hemar) is the Hiphil perfect from מָרַר (marar, “to be bitter”) and hence, “to make bitter.” The object of the verb is “my soul,” which is better translated as “me” or “my life.”

[27:1]  ⁸ tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “MasŒal,” VTSup 3 [1955]: 162ff.).

[10:22]  ⁹ tn The question in Greek expects a negative answer (“We are not stronger than he is, are we?”).