Job 9:11–16

Footnotes

1. 28 The has “when” to form a temporal clause here. For the use of “if,” see §159.w.
2. 29 The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects.
3. 30 The pronoun “him” is supplied here; it is not in , but the and have it (probably for translation purposes as well).
4. 31 Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons.
5. 32 E. Dhorme (Job, 133) surveys the usages and concludes that the verb חָתַף (khataf) normally describes the wicked actions of a man, especially by treachery or trickery against another. But a verb חָתַף (khataf) is found nowhere else; a noun “robber” is found in Prov 23:28. Dhorme sees no reason to emend the text, because he concludes that the two verbs are synonymous. Job is saying that if God acts like a plunderer, there is no one who can challenge what he does.
6. 33 The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” ( 999 Hiph.5).
7. 34 The meaning of the line is that God’s anger will continue until it has accomplished its purpose (23:13–14).
8. 35 “Rahab” is not to be confused with the harlot of the same name from Jericho. “Rahab” is identified with Tiamat of the Babylonian creation epic, or Leviathan of the Canaanite myths. It is also used in parallelism to the sea (26:12), or the Red Sea (Ps 74:13), and so comes to symbolize Egypt (Isa 30:7). In the Babylonian Creation Epic there is reference to the helpers of Tiamat. In the Bible the reference is only to the raging sea, which the Lord controlled at creation.
9. 36 The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God—they are crushed.
10. 37 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?
11. 38 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.
12. 39 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.
13. 40 The verb is supplied in this line.
14. 41 The preposition אִם (’im, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).
15. 42 The goes a different way after changing the first person to the third: “Oh then that he would hearken to me, or judge my cause.”
16. 43 The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the and the . The particle אִם (’im) can introduce a concessive clause ( §160.a) or a conditional clause ( §159.n). The idea here seems to be “even if I were … I could not.…”
17. 44 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.
18. 45 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 , the , 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 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.
19. 46 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.”
20. 47 The word מְשֹׁפְטִי (méshofti) 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.
21. 48 The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses ( §111.x). D. J. A. Clines (Job [], ) translates literally, “If I should call and he should answer.”
22. 49 The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons.