Job 13:22

13:22 Then call, ¹  and I will answer,

or I will speak, and you respond to me.

Job 9:15

9:15 Although ²  I am innocent, ³ 

I could not answer him; ⁴ 

I could only plead ⁵  with my judge ⁶  for mercy.

Job 19:7

Job’s Abandonment and Affliction

19:7 “If ⁷  I cry out, ⁸  ‘Violence!’ ⁹ 

I receive no answer; ¹⁰ 

I cry for help,

but there is no justice.

Job 32:17

32:17 I too will answer my part,

I too will explain what I know.

Job 40:5

40:5 I have spoken once, but I cannot answer;

twice, but I will say no more.” ¹¹ 

[13:22]  ¹ tn The imperatives in the verse function like the future tense in view of their use for instruction or advice. The chiastic arrangement of the verb forms is interesting: imperative + imperfect, imperfect + imperative. The imperative is used for God, but the imperfect is used when Job is the subject. Job is calling for the court to convene – he will be either the defendant or the prosecutor.

[9:15]  ² tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

[9:15]  ³ tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God.

[9:15]  ⁴ tn The form is the Qal imperfect of the verb “answer.” As the text stands, Job is saying that he cannot answer or could not answer (contend with) God if given a chance. Some commentators think a Niphal fits better here: “I am not answered,” meaning God does not reply to him. This has the LXX, the Syriac, and Theodotion in support of it. The advantage would be to avoid the repetition of the same word from v. 14. But others rightly reject this, because all Job is saying here is that he would be too overwhelmed by God to answer him in court. The LXX change to a passive is understandable in that it would be seeking a different idea in this verse and without vocalization might have assumed a passive voice here.

[9:15]  ⁵ tn The verb אֶתְחַנָּן (’etkhannan) is the Hitpael of חָנַן (khanan), meaning “seek favor,” make supplication,” or “plead for mercy.” The nuance would again be a modal nuance; if potential, then the translation would be “I could [only] plead for mercy.”

[9:15]  ⁶ tn The word מְשֹׁפְטִי (mÿshofti) appears to be simply “my judge.” But most modern interpretations take the po‘el participle to mean “my adversary in a court of law.” Others argue that the form is at least functioning as a noun and means “judge” (see 8:5). This would fit better with the idea of appealing for mercy from God. The dilemma of Job, of course, is that the Lord would be both his adversary in the case and his judge.

[19:7]  ³ tn The particle is used here as in 9:11 (see GKC 497 §159.w).

[19:7]  ⁴ tc The LXX has “I laugh at reproach.”

[19:7]  ⁵ tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice.

[19:7]  ⁶ tn The Niphal is simply “I am not answered.” See Prov 21:13b.

[40:5]  ⁴ tn Heb “I will not add.”