9:33 Nor is there an arbiter 1 between us,
who 2 might lay 3 his hand on us both, 4
15:25 for he stretches out his hand against God, 5
and vaunts himself 6 against the Almighty,
26:13 By his breath 7 the skies became fair;
his hand pierced the fleeing serpent. 8
1 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).
2 tn The relative pronoun is understood in this clause.
3 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).
4 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.
5 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).
6 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
9 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context.
10 sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan; idem, BASOR 53 [1941]: 39).