1:18 1 Come, let’s consider your options,” 2 says the Lord.
“Though your sins have stained you like the color red,
you can become 3 white like snow;
though they are as easy to see as the color scarlet,
you can become 4 white like wool. 5
23:3 O that I knew 6 where I might find him, 7
that I could come 8 to his place of residence! 9
23:4 I would lay out my case 10 before him
and fill my mouth with arguments.
23:5 I would know with what words 11 he would answer me,
and understand what he would say to me.
23:6 Would he contend 12 with me with great power?
No, he would only pay attention to me. 13
23:7 There 14 an upright person
could present his case 15 before him,
and I would be delivered forever from my judge.
31:35 “If only I had 16 someone to hear me!
Here is my signature – 17
let the Almighty answer me!
If only I had an indictment 18
that my accuser had written. 19
31:36 Surely 20 I would wear it proudly 21 on my shoulder,
I would bind 22 it on me like a crown;
40:8 Would you indeed annul 23 my justice?
Would you declare me guilty so that you might be right?
40:9 Do you have an arm as powerful as God’s, 24
and can you thunder with a voice like his?
40:10 Adorn yourself, then, with majesty and excellency,
and clothe yourself with glory and honor!
6:1 Listen to what the Lord says:
“Get up! Defend yourself 25 before the mountains! 26
Present your case before the hills!” 27
6:2 Hear the Lord’s accusation, you mountains,
you enduring foundations of the earth!
For the Lord has a case against his people;
he has a dispute with Israel! 28
6:3 “My people, how have I wronged you? 29
How have I wearied you? Answer me!
1 sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).
2 tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.
3 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
4 tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.
5 tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.
6 tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”
7 tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”
8 tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.
9 tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.
10 tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.
11 tn Heb “the words he would answer me.”
12 tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting – would God contend with all his power?
13 tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.
14 tn The adverb “there” has the sense of “then” – there in the future.
15 tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”
16 tn The optative is again introduced with “who will give to me hearing me? – O that someone would listen to me!”
17 tn Heb “here is my ‘tav’” (הֵן תָּוִי, hen tavi). The letter ת (tav) is the last letter of the alphabet in Hebrew. In paleo-Hebrew the letter was in the form of a cross or an “X,” and so used for one making a mark or a signature. In this case Job has signed his statement and delivered it to the court – but he has yet to be charged. Kissane thought that this being the last letter of the alphabet, Job was saying, “This is my last word.” Others take the word to mean “desire” – “this is my desire, that God would answer me” (see E. F. Sutcliffe, “Notes on Job, textual and exegetical,” Bib 30 [1949]: 71-72; G. R. Driver, AJSL 3 [1935/36]: 166; P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). R. Gordis (Job, 355) also argues strongly for this view.
18 tn Heb “a scroll,” in the context referring to a scroll containing the accusations of Job’s legal adversary (see the next line).
19 tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV).
20 tn The clause begins with the positive oath formula, אִם־לֹא (’im-lo’).
21 tn The word “proudly” is not in the Hebrew text, but is implied (note the following line).
22 tn This verb is only found in Prov 6:21. But E. Dhorme (Job, 470) suggests that (with metathesis) we have a derivative מַעֲדַנּוֹת (ma’adannot, “bonds; ties”) in 38:31.
23 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.
24 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor.
25 tn Or “plead your case” (NASB, NIV, NRSV); NAB “present your plea”; NLT “state your case.”
26 sn As in some ancient Near Eastern treaties, the mountains are personified as legal witnesses that will settle the dispute between God and Israel.
27 tn Heb “let the hills hear your voice.”
28 tn This verse briefly interrupts the
29 tn Heb “My people, what have I done to you?”