Job 34:17 
Context| NET © | Do you really think 1 that one who hates justice can govern? 2 And will you declare guilty the supremely righteous 3 One, |
| NIV © | Can he who hates justice govern? Will you condemn the just and mighty One? |
| NASB © | "Shall one who hates justice rule? And will you condemn the righteous mighty One, |
| NLT © | Could God govern if he hated justice? Are you going to condemn the almighty Judge? |
| MSG © | Can someone who hates order, keep order? Do you dare condemn the righteous, mighty God? |
| BBE © | How may a hater of right be a ruler? and will you say that the upright Ruler of all is evil? |
| NRSV © | Shall one who hates justice govern? Will you condemn one who is righteous and mighty, |
| NKJV © | Should one who hates justice govern? Will you condemn Him who is most just? |
| KJV | |
| NASB © | |
| HEBREW | |
| LXXM | |
| NET © [draft] ITL | |
| NET © | Do you really think 1 that one who hates justice can govern? 2 And will you declare guilty the supremely righteous 3 One, |
| NET © Notes |
1 tn The force of הַאַף (ha’af) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world. 2 tn The verb חָבַשׁ (khavash) has the basic idea of “to bind,” as in binding on the yoke, and then in the sense of subduing people under authority (cf. Assyrian absanu). The imperfect verb here is best expressed with the potential nuance. 3 tn The two words could be taken separately, but they seem to form a fine nominal hendiadys, because the issue is God’s justice. So the word for power becomes the modifier. |
