Discovery BoxJob 9:34 
Context9:34 who 1 would take his 2 rod 3 away from me
so that his terror 4 would not make me afraid.
Job 11:18
Context11:18 And you will be secure, because there is hope;
you will be protected 5
and will take your rest in safety.
Job 23:10
Context23:10 But he knows the pathway that I take; 6
if he tested me, I would come forth like gold. 7
Job 24:3
Context24:3 They drive away the orphan’s donkey;
they take the widow’s ox as a pledge.
Job 33:5
Context33:5 Reply to me, if you can;
set your arguments 8 in order before me
and take your stand!
Job 35:13
Context35:13 Surely it is an empty cry 9 – God does not hear it;
the Almighty does not take notice of it.
Job 36:17
Context36:17 But now you are preoccupied with the judgment due the wicked,
judgment and justice take hold of you.
Job 36:21
Context36:21 Take heed, do not turn to evil,
for because of this you have been tested 10 by affliction.
Job 41:4
Context41:4 Will it make a pact 11 with you,
so you could take it 12 as your slave for life?
1 tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.
2 tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.
3 sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.
4 tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid.
5 tn The Hebrew verb means “to dig”; but this does not provide a good meaning for the verse. A. B. Davidson offers an interpretation of “search,” suggesting that before retiring at night Job would search and find everything in order. Some offer a better solution, namely, redefining the word on the basis of Arabic hafara, “to protect” and repointing it to וְחֻפַרְתָּ (vÿkhufarta, “you will be protected”). Other attempts to make sense of the line have involved the same process, but they are less convincing (for some of the more plausible proposals, see D. J. A. Clines, Job [WBC], 257).
6 tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
7 tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).
8 tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.
9 tn Heb “surely – vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.”
10 tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.”
11 tn Heb “will he cut a covenant.”
12 tn The imperfect verb serves to express what the covenant pact would cover, namely, “that you take.”
