Job 9:3

9:3 If someone wishes ¹  to contend ²  with him,

he cannot answer ³  him one time in a thousand.

Job 9:14-15

The Impossibility of Facing God in Court

9:14 “How much less, ⁴  then, can I answer him ⁵ 

and choose my words ⁶  to argue ⁷  with ⁸  him! ⁹ 

9:15 Although ¹⁰  I am innocent, ¹¹ 

I could not answer him; ¹² 

I could only plead ¹³  with my judge ¹⁴  for mercy.

Isaiah 1:18-20

1:18 ¹⁵ Come, let’s consider your options,” ¹⁶  says the Lord.

“Though your sins have stained you like the color red,

you can become ¹⁷  white like snow;

though they are as easy to see as the color scarlet,

you can become ¹⁸  white like wool. ¹⁹ 

1:19 If you have a willing attitude and obey, ²⁰ 

then you will again eat the good crops of the land.

1:20 But if you refuse and rebel,

you will be devoured ²¹  by the sword.”

Know for certain that the Lord has spoken. ²² 

Isaiah 41:21

The Lord Challenges the Pagan Gods

41:21 “Present your argument,” says the Lord.

“Produce your evidence,” ²³  says Jacob’s king. ²⁴ 

Jeremiah 12:1-2

12:1 Lord, you have always been fair

whenever I have complained to you. ²⁵ 

However, I would like to speak with you about the disposition of justice. ²⁶ 

Why are wicked people successful? ²⁷ 

Why do all dishonest people have such easy lives?

12:2 You plant them like trees and they put down their roots. ²⁸ 

They grow prosperous and are very fruitful. ²⁹ 

They always talk about you,

but they really care nothing about you. ³⁰ 

Micah 6:2

6:2 Hear the Lord’s accusation, you mountains,

you enduring foundations of the earth!

For the Lord has a case against his people;

he has a dispute with Israel! ³¹ 

[9:3]  ¹ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

[9:3]  ² tn The verb רִיב (riv) is a common one; it has the idea of “contention; dispute; legal dispute or controversy; go to law.” With the preposition אִם (’im) the idea must be “to contend with” or “to dispute with.” The preposition reflects the prepositional phrase “with God” in v. 2, supporting the view that man is the subject.

[9:3]  ³ tn This use of the imperfect as potential imperfect assumes that the human is the subject, that in a dispute with God he could not answer one of God’s questions (for which see the conclusion of the book when God questions Job). On the other hand, if the interpretation were that God does not answer the demands of mortals, then a simple progressive imperfect would be required. In support of this is the frustration of Job that God does not answer him.

[9:14]  ⁴ tn The construction אַף כִּי־אָנֹכִי (’af ki ’anokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him?

[9:14]  ⁵ tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him.

[9:14]  ⁶ sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking); but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence.

[9:14]  ⁷ tn The verb is supplied in this line.

[9:14]  ⁸ tn The preposition אִם (’im, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).

[9:14]  ⁹ tn The LXX goes a different way after changing the first person to the third: “Oh then that he would hearken to me, or judge my cause.”

[9:15]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[1:18]  ¹⁵ sn The Lord concludes his case against Israel by offering them the opportunity to be forgiven and by setting before them the alternatives of renewed blessing (as a reward for repentance) and final judgment (as punishment for persistence in sin).

[1:18]  ¹⁶ tn Traditionally, “let us reason together,” but the context suggests a judicial nuance. The Lord is giving the nation its options for the future.

[1:18]  ¹⁷ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ¹⁸ tn The imperfects must be translated as modal (indicating capability or possibility) to bring out the conditional nature of the offer. This purification will only occur if the people repent and change their ways.

[1:18]  ¹⁹ tn Heb “though your sins are like red, they will become white like snow; though they are red like scarlet, they will be like wool.” The point is not that the sins will be covered up, though still retained. The metaphorical language must be allowed some flexibility and should not be pressed into a rigid literalistic mold. The people’s sins will be removed and replaced by ethical purity. The sins that are now as obvious as the color red will be washed away and the ones who are sinful will be transformed.

[1:19]  ²⁰ tn Heb “listen”; KJV “obedient”; NASB “If you consent and obey.”

[1:20]  ²¹ sn The wordplay in the Hebrew draws attention to the options. The people can obey, in which case they will “eat” v. 19 (תֹּאכֵלוּ [to’khelu], Qal active participle of אָכַל) God’s blessing, or they can disobey, in which case they will be devoured (Heb “eaten,” תְּאֻכְּלוּ, [tÿ’ukkÿlu], Qal passive/Pual of אָכַל) by God’s judgment.

[1:20]  ²² tn Heb “for the mouth of the Lord has spoken.” The introductory כִּי (ki) may be asseverative (as reflected in the translation) or causal/explanatory, explaining why the option chosen by the people will become reality (it is guaranteed by the divine word).

[41:21]  ²³ tn Heb “strong [words],” see HALOT 870 s.v. *עֲצֻמוֹת.

[41:21]  ²⁴ sn Apparently this challenge is addressed to the pagan idol gods, see vv. 23-24.

[12:1]  ²⁵ tn Or “Lord, you are fair when I present my case before you.”

[12:1]  ²⁶ tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).

[12:1]  ²⁷ tn Heb “Why does the way [= course of life] of the wicked prosper?”

[12:2]  ²⁸ tn Heb “You planted them and they took root.”

[12:2]  ²⁹ tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.

[12:2]  ³⁰ tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”

[6:2]  ³¹ tn This verse briefly interrupts the Lord’s statement (see vv. 1, 3) as the prophet summons the mountains as witnesses. Because of this v. 2 has been placed in parentheses in the translation.