7 Heb “righteous,” but in this context it means to be innocent or in the right.
8 The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?]—when I am innocent. If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.
9 The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction.
10 Heb “without transgression”; but this is parallel to the first part where the claim is innocence.

In other versions

For Job has said, ‘I am in the right,

and God has taken away my right;

in spite of my right I am counted a liar;

my wound is incurable, though I am without transgression.’

“Job says, ‘I am innocent,

but God denies me justice.

Although I am right,

I am considered a liar;

although I am guiltless,

his arrow inflicts an incurable wound.’

For Job has declared, “I am righteous,

yet God has deprived me of justice.

Would I lie about my case?

My wound is incurable,

though I am without transgression.”

For Job also said, ‘I am innocent,

but God has taken away my rights.

I am innocent, but they call me a liar.

My suffering is incurable, though I have not sinned.’

for Job has said, ‘I am righteous,

but God has taken away my justice.

Should I lie concerning my justice?

Though I am without transgression, my wound caused by an arrow is incurable.’

For Job hath said, I am righteous:

And God hath taken away my judgment.

Should I lie against my right?

My wound is incurable without transgression.

Public Domain