Job 9:19

9:19 If it is a matter of strength, ¹ 

most certainly ²  he is the strong one!

And if it is a matter of justice,

he will say, ‘Who will summon me?’ ³ 

Job 9:1

Job’s Reply to Bildad ⁴ 

9:1 Then Job answered:

Job 2:1

Satan’s Additional Charge

2:1 Again the day came when the sons of God came to present themselves before the Lord, and Satan also arrived among them to present himself before the Lord. ⁵ 

Psalms 106:23

106:23 He threatened ⁶  to destroy them,

but ⁷  Moses, his chosen one, interceded with him ⁸ 

and turned back his destructive anger. ⁹ 

Psalms 106:1

Psalm 106 ¹⁰ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ¹¹ 

Psalms 2:1-2

Psalm 2 ¹² 

2:1 Why ¹³  do the nations rebel? ¹⁴ 

Why ¹⁵  are the countries ¹⁶  devising ¹⁷  plots that will fail? ¹⁸ 

2:2 The kings of the earth ¹⁹  form a united front; ²⁰ 

the rulers collaborate ²¹ 

against the Lord and his anointed king. ²² 

[9:19]  ¹ tn The MT has only “if of strength.”

[9:19]  ² tn “Most certainly” translates the particle הִנֵּה (hinneh).

[9:19]  ³ tn The question could be taken as “who will summon me?” (see Jer 49:19 and 50:44). This does not make immediate sense. Some have simply changed the suffix to “who will summon him.” If the MT is retained, then supplying something like “he will say” could make the last clause fit the whole passage. Another option is to take it as “Who will reveal it to me?” – i.e., Job could be questioning his friends’ qualifications for being God’s emissaries to bring God’s charges against him (cf. KJV, NKJV; and see 10:2 where Job uses the same verb in the Hiphil to request that God reveal what his sin has been that has led to his suffering).

[9:1]  ⁴ sn This speech of Job in response to Bildad falls into two large sections, chs. 9 and 10. In ch. 9 he argues that God’s power and majesty prevent him from establishing his integrity in his complaint to God. And in ch. 10 Job tries to discover in God’s plan the secret of his afflictions. The speech seems to continue what Job was saying to Eliphaz more than it addresses Bildad. See K. Fullerton, “On Job 9 and 10,” JBL 53 (1934): 321-49.

[2:1]  ⁵ tc This last purpose clause has been omitted in some Greek versions.

[106:23]  ⁶ tn Heb “and he said.”

[106:23]  ⁷ tn Heb “if not,” that is, “[and would have] if [Moses] had not.”

[106:23]  ⁸ tn Heb “stood in the gap before him.”

[106:23]  ⁹ tn Heb “to turn back his anger from destroying.”

[106:1]  ¹⁰ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ¹¹ tn Heb “for forever [is] his loyal love.”

[2:1]  ¹² sn Psalm 2. In this royal psalm the author asserts the special status of the divinely chosen Davidic king and warns the nations and their rulers to submit to the authority of God and his chosen vice-regent.

[2:1]  ¹³ tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king.

[2:1]  ¹⁴ tn The Hebrew verb רָגַשׁ (ragash) occurs only here. In Dan 6:6, 11, 15 the Aramaic cognate verb describes several officials acting as a group. A Hebrew nominal derivative is used in Ps 55:14 of a crowd of people in the temple.

[2:1]  ¹⁵ tn The interrogative לָמָּה (lamah, “why?”) is understood by ellipsis in the second line.

[2:1]  ¹⁶ tn Or “peoples” (so many English versions).

[2:1]  ¹⁷ tn The Hebrew imperfect form describes the rebellion as underway. The verb הָגָה (hagah), which means “to recite quietly, meditate,” here has the metonymic nuance “devise, plan, plot” (see Ps 38:12; Prov 24:2).

[2:1]  ¹⁸ tn Heb “devising emptiness.” The noun רִיק (riq, “emptiness”) may characterize their behavior as “worthless, morally bankrupt” but more likely refers to the outcome of their plots (i.e., failure). As the rest of the psalm emphasizes, their rebellion will fail.

[2:2]  ¹⁹ sn The expression kings of the earth refers somewhat hyperbolically to the kings who had been conquered by and were subject to the Davidic king.

[2:2]  ²⁰ tn Or “take their stand.” The Hebrew imperfect verbal form describes their action as underway.

[2:2]  ²¹ tn Or “conspire together.” The verbal form is a Niphal from יָסַד (yasad). BDB 413-14 s.v. יָסַד defines the verb as “establish, found,” but HALOT 417 s.v. II יסד proposes a homonym meaning “get together, conspire” (an alternate form of סוּד, sud).

[2:2]  ²² tn Heb “and against his anointed one.” The Davidic king is the referent (see vv. 6-7).