Ayub 9:2-3

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

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

9:3 If someone wishes ⁶  to contend ⁷  with him,

he cannot answer ⁸  him one time in a thousand.

Mazmur 130:3

130:3 If you, O Lord, were to keep track of ⁹  sins,

O Lord, who could stand before you? ¹⁰ 

Mazmur 143:2

143:2 Do not sit in judgment on ¹¹  your servant,

for no one alive is innocent before you. ¹² 

Roma 3:19

3:19 Now we know that whatever the law says, it says to those who are under ¹³  the law, so that every mouth may be silenced and the whole world may be held accountable to God.

[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.

[9:3]  ⁶ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

[9:3]  ⁷ tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

[9:3]  ⁸ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

[130:3]  ⁹ tn Heb “observe.”

[130:3]  ¹⁰ tn The words “before you” are supplied in the translation for clarification. The psalmist must be referring to standing before God’s judgment seat. The rhetorical question expects the answer, “No one.”

[143:2]  ¹¹ tn Heb “do not enter into judgment with.”

[143:2]  ¹² tn Heb “for no one living is innocent before you.”

[3:19]  ¹³ tn Grk “in,” “in connection with.”