9:28 I dread 1 all my sufferings, 2
for 3 I know that you do not hold me blameless. 4
9:29 If I am guilty, 5
why then 6 weary myself 7 in vain? 8
9:30 If I wash myself with snow water, 9
and make my hands clean with lye, 10
9:31 then you plunge me into a slimy pit 11
and my own clothes abhor me.
9:32 For he 12 is not a human being like I am,
that 13 I might answer him,
that we might come 14 together in judgment.
9:33 Nor is there an arbiter 15 between us,
who 16 might lay 17 his hand on us both, 18
1 tn The word was used in Job 3:25; it has the idea of “dread, fear, tremble at.” The point here is that even if Job changes his appearance, he still dreads the sufferings, because he knows that God is treating him as a criminal.
2 sn See Job 7:15; see also the translation by G. Perles, “I tremble in every nerve” (“The Fourteenth Edition of Gesenius-Buhl’s Dictionary,” JQR 18 [1905/06]: 383-90).
3 tn The conjunction “for” is supplied in the translation.
4 sn A. B. Davidson (Job, 73) appropriately notes that Job’s afflictions were the proof of his guilt in the estimation of God. If God held him innocent, he would remove the afflictions.
5 tn The clause simply has “I am guilty.” It is the same type of construction found in v. 24. It is also the opposite of that in v. 20. GKC 317 §107.n lists this as an example of the use of the imperfect to express an obligation or necessity according to the judgment of others; it would therefore mean “if I am to be guilty.”
6 tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, “Why in the world…” (see R. J. Williams, Hebrew Syntax, 24, §118).
7 tn The verb means “tire oneself”; see 3:17.
8 tn Here הֶבֶל (hevel, “breath, vapor, vanity”) is used as an adverb (adverbial accusative).
9 tn The Syriac and Targum Job read with the Qere “with water of [בְמֵי, bÿme] snow.” The Kethib simply has “in [בְמוֹ, bÿmo] snow.” In Ps 51:9 and Isa 1:18 snow forms a simile for purification. Some protest that snow water is not necessarily clean; but if fresh melting snow is meant, then the runoff would be very clear. The image would work well here. Nevertheless, others have followed the later Hebrew meaning for שֶׁלֶג (sheleg) – “soap” (so NIV, NRSV, NLT). Even though that makes a nice parallelism, it is uncertain whether that meaning was in use at the time this text was written.
10 tn The word בֹּר (bor, “lye, potash”) does not refer to purity (Syriac, KJV, ASV), but refers to the ingredient used to make the hands pure or clean. It has the same meaning as בֹּרִית (borit), the alkali or soda made from the ashes of certain plants.
13 tn The pointing in the MT gives the meaning “pit” or “ditch.” A number of expositors change the pointing to שֻׁחוֹת (shukhot) to obtain the equivalent of שֻׂחוֹת (sukhot) / סֻחוֹת (sukhot): “filth” (Isa 5:25). This would make the contrast vivid – Job has just washed with pure water and soap, and now God plunges him into filth. M. H. Pope argues convincingly that the word “pit” in the MT includes the idea of “filth,” making the emendation unnecessary (“The Word sahat in Job 9:31,” JBL 83 [1964]: 269-78).
17 tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied.
18 tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a).
19 tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.
21 tn The participle מוֹכִיחַ (mokhiakh) is the “arbiter” or “mediator.” The word comes from the verb יָכַח (yakhakh, “decide, judge”), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18).
22 tn The relative pronoun is understood in this clause.
23 tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 §109.i).
24 sn The idiom of “lay his hand on the two of us” may come from a custom of a judge putting his hands on the two in order to show that he is taking them both under his jurisdiction. The expression can also be used for protection (see Ps 139:5). Job, however, has a problem in that the other party is God, who himself will be arbiter in judgment.