Job 9:2

9:2 “Truly, ¹  I know that this is so.

But how ²  can a human ³  be just before ⁴  God? ⁵ 

Job 10:15

10:15 If I am guilty, ⁶  woe ⁷  to me,

and if I am innocent, I cannot lift my head; ⁸ 

I am full of shame, ⁹ 

and satiated with my affliction. ¹⁰ 

Job 22:3

22:3 Is it of any special benefit ¹¹  to the Almighty

that you should be righteous,

or is it any gain to him

that you make your ways blameless? ¹² 

Job 25:4

25:4 How then can a human being be righteous before God?

How can one born of a woman be pure? ¹³ 

Job 27:5

27:5 I will never ¹⁴  declare that you three ¹⁵  are in the right;

until I die, I will not set aside my integrity!

Job 33:12

33:12 Now in this, you are not right – I answer you, ¹⁶ 

for God is greater than a human being. ¹⁷ 

Job 35:7

35:7 If you are righteous, what do you give to God,

or what does he receive from your hand?

[9:2]  ¹ tn The adverb אָמְנָם (’omnam, “in truth”) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

[9:2]  ² sn The interrogative is used to express what is an impossibility.

[9:2]  ³ tn The attempt to define אֱנוֹשׁ (’enosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

[9:2]  ⁴ tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

[9:2]  ⁵ sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.

[10:15]  ⁶ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

[10:15]  ⁷ tn The exclamation occurs only here and in Mic 7:1.

[10:15]  ⁸ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

[10:15]  ⁹ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

[10:15]  ¹⁰ tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.

[22:3]  ¹¹ tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.

[22:3]  ¹² tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.

[25:4]  ¹⁶ sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16).

[27:5]  ²¹ tn The text uses חָלִילָה לִּי (khalilah li) meaning “far be it from me,” or more strongly, something akin to “sacrilege.”

[27:5]  ²² tn In the Hebrew text “you” is plural – a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation.

[33:12]  ²⁶ tn The meaning of this verb is “this is my answer to you.”

[33:12]  ²⁷ tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.