Job 9:3-5

New English Translation

Footnotes

1. Job 9:3 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.
2. Job 9:3 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 עִם (ʾim) 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.
3. Job 9:3 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.
4. Job 9:4 tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions.sn The heart is the seat of intelligence and understanding, the faculty of decision making.
5. Job 9:4 sn The words אַמִּיץ (ʾammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification—God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”).
6. Job 9:4 tn The first half of the verse simply has “wise of heart and mighty of strength.” The entire line is a casus pendens that will refer to the suffix on אֵלָיו (ʾelayv) in the second colon. So the question is “Who has resisted the one who is wise of heart and mighty of strength?” Again, the rhetorical question is affirming that no one has done this.
7. Job 9:4 tn The verb is the Hiphil of the verb קָשָׁה (qashah, “to be hard”). It frequently is found with the word for “neck,” describing people as “stiff-necked,” i.e., stubborn, unbending. So the idea of resisting God fits well. The fact that this word occurs in Exodus with the idea of hardening the heart against God may indicate that there is an allusion to Pharaoh here.
8. Job 9:4 tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver.
9. Job 9:5 tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yadaʿ in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yadaʿ) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80).
10. Job 9:5 sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”).