Job 5:8

Blessings for the One Who Seeks God ¹ 

5:8 “But ²  as for me, ³  I would seek ⁴  God, ⁵ 

and to God ⁶  I would set forth my case. ⁷ 

Job 7:11

Job Remonstrates with God

7:11 “Therefore, ⁸  I will not refrain my mouth; ⁹ 

I will speak in the anguish of my spirit;

I will complain ¹⁰  in the bitterness of my soul.

Job 13:3

13:3 But I wish to speak ¹¹  to the Almighty, ¹² 

and I desire to argue ¹³  my case ¹⁴  with God.

Job 19:27

19:27 whom I will see for myself, ¹⁵ 

and whom my own eyes will behold,

and not another. ¹⁶ 

My heart ¹⁷  grows faint within me. ¹⁸ 

Job 33:9

33:9 ¹⁹ ‘I am pure, without transgression;

I am clean ²⁰  and have no iniquity.

Job 34:33

34:33 Is it your opinion ²¹  that God ²²  should recompense it,

because you reject this? ²³ 

But you must choose, and not I,

so tell us what you know.

[5:8]  ¹ sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.

[5:8]  ² tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.

[5:8]  ³ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

[5:8]  ⁴ tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).

[5:8]  ⁵ tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.

[5:8]  ⁶ tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).

[5:8]  ⁷ tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.

[7:11]  ⁸ tn “Also I” has been rendered frequently as “therefore,” introducing a conclusion. BDB 168-69 s.v. גַמּ lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative.

[7:11]  ⁹ sn “Mouth” here is metonymical for what he says – he will not withhold his complaints. Peake notes that in this section Job comes very close to doing what Satan said he would do. If he does not curse God to his face, he certainly does cast off restraints to his lament. But here Job excuses himself in advance of the lament.

[7:11]  ¹⁰ tn The verb is not limited to mental musing; it is used for pouring out a complaint or a lament (see S. Mowinckel, “The Verb si^ah and the Nouns si^ah, siha,” ST 15 [1961]: 1-10).

[13:3]  ¹⁵ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

[13:3]  ¹⁶ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

[13:3]  ¹⁷ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

[13:3]  ¹⁸ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

[19:27]  ²² tn The emphasis is on “I” and “for myself.” No other will be seeing this vindication, but Job himself will see it. Of that he is confident. Some take לִי (li, “for myself”) to mean favorable to me, or on my side (see A. B. Davidson, Job, 143). But Job is expecting (not just wishing for) a face-to-face encounter in the vindication.

[19:27]  ²³ tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace.

[19:27]  ²⁴ tn Heb “kidneys,” a poetic expression for the seat of emotions.

[19:27]  ²⁵ tn Heb “fail/grow faint in my breast.” Job is saying that he has expended all his energy with his longing for vindication.

[33:9]  ²⁹ sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.

[33:9]  ³⁰ tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”

[34:33]  ³⁶ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

[34:33]  ³⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[34:33]  ³⁸ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.