9:2 Truly I know that it is so Job may be agreeing with Bildad’s premise that God is just (8:3)—or this may be a delayed response to Eliphaz’s similar statement (see 4:17 and note).

can a human being be just This question sets up Job’s intent to contend with God (see vv. 3; 13:18; compare 29:14).

9:3 contend with him The Hebrew word used here, riv, typically refers to a legal dispute (Exod 23:2; Deut 25:1; Isa 1:17). Job uses legal language throughout this speech. He wishes he could summon God to appear in court (Job 9:14–16) before an arbiter (vv. 32–35) in order to prove his innocence (10:7, 14–15).

9:4 who has resisted Job knows his quest is futile—neither the wisest nor the strongest can successfully prosecute God. However, he continues to seek vindication in spite of his despair.

9:5 mountains An image of stability in the ancient Near East (Deut 33:15). God is often described as one who has power over the mountains (Pss 97:5; 104:32).

9:6 pillars Job is speaking metaphorically, but his words reflect ancient cosmology in which the earth rests on supporting pillars or foundations (compare Job 38:6; Psa 74:3; 1 Sam 2:8).

9:8 who tramples on the waves of The sea represents chaos in the created order (compare Job 7:12 and note).

9:9 the Bear and Orion Uncertain constellations, perhaps Ursa Major and Orion (see note on 38:31; note on 38:32).

9:10 great things beyond understanding Job echoes Eliphaz’s words (5:9), but Job says them as a lament that he is unable to contend with such a powerful God who seems to be dealing unfairly with him.

9:11 I would not recognize him Job is frustrated with God because he does not understand why he is suffering.

9:13 Rahab The Hebrew word here may be a proper name referring to Rahab (26:12; Psa 89:10; Isa 51:9–10), a mythical sea monster and symbol of chaos like Leviathan (see Job 3:8 and note; 41:1 and note). In the ancient Near Eastern world, creatures like these were seen as forces of chaos that needed to be subdued. Compare note on Gen 1:21.

9:14 How can I choose my words Job would not be able to say the right thing even if he could get an audience with God.

9:15 even though I am righteous Job continues to use legal terminology (see note on Job 9:3) as he laments his inability to bring a case before God.

9:16 I do not believe that he will listen to Job doubts that God would even listen to him if he did have the chance to speak (compare v. 14 and 19:20).

9:17 without cause The Hebrew term here is the same one used by God when talking with the satan figure in 2:3 (compare note on 1:6). Job is correct that God has afflicted him without cause.

9:20 it would pronounce me guilty Though innocent, Job believes that if he were able to hold court with God, he would not be able to defend himself. He may believe this because of God’s evident power (vv. 5–10) or because he admits that no one can be right before God (v. 2).

9:22 the blameless and the wicked In contrast to his friends (4:7; 8:20), Job’s experience has caused him to doubt the justice of God. Since God brought trouble on Job despite his innocence, Job assumes God punishes the innocent along with the wicked. God will eventually rebuke Job for this assumption (40:8).

9:24 he covers the face of its judge The wicked rule in the earth because those with the power to stop them are blind to injustice.

if it is not he, then who is Job asks how anyone other than God could be responsible for injustice if God is sovereign and in control of creation (Job 9:5–10).

9:26 papyrus skiffs Light boats used by Egyptians (compare Isa 18:1–2).

9:27 I will forget my complaint Job tries to find relief from his trouble by not thinking about his situation (compare Job 7:13).

9:32 that we can come to trial together Job returns to his use of legal language (see note on v. 3). He again expresses a desire to enter into a formal trial with God.

9:33 arbiter Since Job doubts his ability to defend himself before God (see vv. 14, 20), he desires the assistance of an arbiter—the Hebrew word used here is mokhiach. This theme continues through the rest of the dialogues and is especially important in 16:19–21 (see note on 16:19).