Ayub 34:29

34:29 But if God ¹  is quiet, who can condemn ²  him?

If he hides his face, then who can see him?

Yet ³  he is over the individual and the nation alike, ⁴ 

Ayub 10:7

10:7 although you know ⁵  that I am not guilty,

and that there is no one who can deliver ⁶ 

out of your hand?

Ayub 40:8

40:8 Would you indeed annul ⁷  my justice?

Would you declare me guilty so that you might be right?

Roma 3:5-6

3:5 But if our unrighteousness demonstrates ⁸  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ⁹  (I am speaking in human terms.) ¹⁰  3:6 Absolutely not! For otherwise how could God judge the world?

[34:29]  ¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:29]  ² tn The verb in this position is somewhat difficult, although it does make good sense in the sentence – it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries.

[34:29]  ³ tn The line simply reads “and over a nation and over a man together.” But it must be the qualification for the points being made in the previous lines, namely, that even if God hides himself so no one can see, yet he is still watching over them all (see H. H. Rowley, Job [NCBC], 222).

[34:29]  ⁴ tn The word translated “alike” (Heb “together”) has bothered some interpreters. In the reading taken here it is acceptable. But others have emended it to gain a verb, such as “he visits” (Beer), “he watches over” (Duhm), “he is compassionate” (Kissane), etc. But it is sufficient to say “he is over.”

[10:7]  ⁵ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

[10:7]  ⁶ tn Heb “and there is no deliverer.”

[10:7]  sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.

[40:8]  ⁷ tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process.

[3:5]  ⁸ tn Or “shows clearly.”

[3:5]  ⁹ tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹⁰ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.