Although 1 I am innocent, 2 I could not answer him; 3 I could only plead 4 with my judge 5 for mercy.
Though I were innocent, I could not answer him; I could only plead with my Judge for mercy.
"For though I were right, I could not answer; I would have to implore the mercy of my judge.
Even if I were innocent, I would have no defense. I could only plead for mercy.
Even though I'm innocent I could never prove it; I can only throw myself on the Judge's mercy.
Even if my cause was good, I would not be able to give an answer; I would make request for grace from him who was against me.
Though I am innocent, I cannot answer him; I must appeal for mercy to my accuser.
For though I were righteous, I could not answer Him; I would beg mercy of my Judge.
Whom, though I were righteous
[yet] would I not answer
[but] I would make supplication
to my judge
|NET © [draft] ITL|
I am innocent
, I could not
him; I could only plead with my judge
|NET © Notes||
1 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….”
2 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.
3 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.
4 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.”
5 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