Discovery BoxJob 9:32 
Context9:32 For he 1 is not a human being like I am,
that 2 I might answer him,
that we might come 3 together in judgment.
Job 16:9
Context16:9 His 4 anger has torn me 5 and persecuted 6 me;
he has gnashed at me with his teeth;
my adversary locks 7 his eyes on me.
Job 33:24
Context33:24 and if 8 God 9 is gracious to him and says,
‘Spare 10 him from going down
to the place of corruption,
I have found a ransom for him,’ 11
Job 35:6
Context35:6 If you sin, how does it affect God? 12
If your transgressions are many,
what does it do to him? 13
Job 36:16
Context36:16 And surely, he drew you 14 from the mouth of distress,
to a wide place, unrestricted, 15
and to the comfort 16 of your table
filled with rich food. 17
Job 37:19
Context37:19 Tell us what we should 18 say to him.
We cannot prepare a case 19
because of the darkness.
1 tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied.
2 tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a).
3 tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2.
4 tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God.
5 sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11.
6 tn The verb שָׂטַם (satam) is translated “hate” in the RSV, but this is not accepted by very many. Many emend it to שָׁמט (shamat), reading “and he dropped me” (from his mouth). But that suggests escape. D. J. A. Clines notes that usage shows it reflects ongoing hatred represented by an action such as persecution or attack (Job [WBC], 370).
7 tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.
8 tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
9 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
10 tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
11 sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.
12 tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.
14 tn The Hebrew verb means “to entice; to lure; to allure; to seduce,” but these have negative connotations. The English “to persuade; to draw” might work better. The verb is the Hiphil perfect of סוּת (sut). But the nuance of the verb is difficult. It can be equivalent to an English present expressing what God is doing (Peake). But the subject is contested as well. Since the verb usually has an evil connotation, there have been attempts to make the “plaza” the subject – “the wide place has led you astray” (Ewald).
15 tn Heb “a broad place where there is no cramping beneath [or under] it.”
16 tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545).
17 tn Heb “filled with fat.”
18 tn The imperfect verb here carries the obligatory nuance, “what we should say?”
19 tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.
