1 Then Job {Iyov: embattled sufferer} answered and said {amar: declared solemnly}.
2 If only my vexation {kaas: bitter turmoil} were fully weighed, and I and my calamity {havvah: crushing disaster} were lifted together in the scales!
3 For now it is heavier than the sand {chol: countless grains} of the seas; therefore my words have been rash {la'u: overflowed uncontrollably}.
4 For the arrows {chitzzei: piercing afflictions} of the Almighty {Shaddai, All-Powerful One} are with me, whose poison my spirit drinks; the terrors of God {Eloah, Supreme Judge} are arrayed against me.
5 Does the wild donkey {pere: untamed desert animal} bray over grass, or does the ox bellow over its fodder {belil: mixed grain feed}?
6 Is tasteless {tafel: lacking savor} food eaten without salt, or is there flavor in the juice {berir: thick sap} of the mallow?
7 My soul {nafshi: inner life} refuses to touch them; they are like loathsome food {kidvei: sickening to me} in my mouth.
8 Oh that someone would grant that my request might come, and that God {Eloah, Request Granter} would grant my hope {tikvah: earnest expectation}.
9 Oh, that God {Eloah, Sovereign Over Life} would be willing, and crush me; that He would let loose His hand and cut me off {yivatseni: end my life}.
10 And let it still be my consolation {nechamati: sustaining comfort}, and I would exult in anguish that does not spare, for I have not denied the words of the Holy One {qadosh, Righteous Lawgiver}.
11 What is my strength {koach: capacity to endure}, that I should hope? And what is my end {qets: fixed conclusion}, that I should prolong my life?
12 Is my strength the strength of stones {avanim: hard, unyielding material}, or is my flesh bronze {nakhush: copper metal, symbolic hardness}?
13 Is it not that my help {ezrati: inner support} is no longer in me, and sound wisdom has been driven {niddachah: forced away} far from me?
14 To one who is despairing, kindness {chesed: loyal commitment} from his friend is due; but the friend who withholds it forsakes the fear of the Almighty {Shaddai, Faithful Protector}.
15 My brothers have dealt treacherously like a stream {nachal: seasonal watercourse}, like the channel of streams; they pass away {yaavoru: quickly disappear}.
16 They grow dark {hakkodrim: become gloomy} from ice, as snow {shaleg: white covering} hides itself over them.
17 At the time {et: critical season} they grow warm, they are cut off; in its heat, they are extinguished from their place {makom: settled position}.
18 The paths {arkhot: travel tracks} of their way turn aside; they go up into the wasteland {batohu: desolate emptiness} and perish.
19 The caravan routes {orchot: desert trade paths} of Tema {tema: northern Arabian region} looked, the traveling companies of Sheba waited in hope for them.
20 They were ashamed because they had trusted {batach: confident expectation}; they came up to it and were humiliated {yechparu: deep disgrace}.
21 For now {attah: present trial} you have become nothing {lo: of no help}; you see terror, and you are afraid.
22 Did I actually say, “Give to me,” or, “From your wealth {koach: material resources} offer a bribe {shichdu: payment for favor} on my behalf”?
23 Or deliver me from the hand {yad: controlling power} of the enemy, or from the hand of the ruthless; redeem me {padah: set free through intervention}?
24 Teach me {horuni: guide through correction}, and I will be silent {acharish: cease all reply}; and what I have erred, make me understand.
25 How powerful {nimretsu: strongly impacting} are words of uprightness {yosher: moral straightness}! But what does your reproving accomplish?
26 Do you think you must reprove {halheokhach: sharply correct} mere words, and regard the sayings of a desperate person {noash: crushed sufferer} as wind?
27 Even against the orphan {yatom: socially unprotected minor} you would cast lots, and you would bargain over {tikru: treat as something to be traded} your friend.
28 And now, be willing {ho'ilu: graciously respond}; turn to me {penu-vi: give full attention}. Would I lie to your face?
29 Return {shuvu: reconsider your judgment}, please; do not let there be injustice {avlah: unfair accusation}; return again—my righteousness is in it.
30 Is there injustice in my tongue {lashon: instrument of speech}? Does my palate not discern ruinous trouble {havot: destructive calamity}?