Job 8:5

8:5 But ¹  if you will look ²  to God,

and make your supplication ³  to the Almighty,

Job 9:15

9:15 Although ⁴  I am innocent, ⁵ 

I could not answer him; ⁶ 

I could only plead ⁷  with my judge ⁸  for mercy.

Job 19:16

19:16 I summon ⁹  my servant, but he does not respond,

even though I implore ¹⁰  him with my own mouth.

Job 33:24

33:24 and if ¹¹  God ¹²  is gracious to him and says,

‘Spare ¹³  him from going down

to the place of corruption,

I have found a ransom for him,’ ¹⁴ 

[8:5]  ¹ tn “But” is supplied to show the contrast between this verse and the preceding line.

[8:5]  ² tn The verb שִׁחַר (shikhar) means “to seek; to seek earnestly” (see 7:21). With the preposition אֶל (’el) the verb may carry the nuance of “to address; to have recourse to” (see E. Dhorme, Job, 114). The LXX connected it etymologically to “early” and read, “Be early in prayer to the Lord Almighty.”

[8:5]  ³ tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children – he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him; but Bildad is speaking of the importance of Job’s seeking God.

[9:15]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[19:16]  ⁷ tn The verb קָרָא (qara’) followed by the ל (lamed) preposition means “to summon.” Contrast Ps 123:2.

[19:16]  ⁸ tn Heb “plead for grace” or “plead for mercy” (ESV).

[33:24]  ¹⁰ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ¹¹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ¹² tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ¹³ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.