The two Optatives, Job 9:34., as is frequently the case with the Imper., are followed by the Cohortative as the conclusion (אדבּרה, therefore will I speak; whereas ואדברה might be equivalent to, in order that I may speak) of a conditional antecedent clause. שׁבט is here the rod with which God smites Job; comp. Job 13:21. If God would only remove his pain from him for a brief space, so that he might recover himself for self-defence, and if He would not stifle his words as they come freely forth from his lips by confronting him with His overwhelming majesty, then he would fearlessly express himself; for “not thus am I in myself,” i.e., I am not conscious of such a moral condition as compels me to remain dumb before Him. However, we must inquire whether, according to the context, this special reference and shade of meaning is to be given to לא־כן. There is a use of כן = nothing, when accompanied by a gesture expressive of contemptuous rejection, Num 13:33 (כמו־כן, Isa 51:6, as nothing);[1] and a use of לא־כן = not only so = not so small, so useless, 2Sa 23:5, accompanied by a gesture expressive of the denial of such contempt, according to which the present passage may probably be explained: I am in myself, i.e., according to the testimony of my conscience, not so, i.e., not so morally worthless and devoid of right.
Chap. 10
Verses 1-2
Job 10:1-2 1 My soul is full of disgust with my life,
Therefore I will freely utter my complaint;
I will speak in the bitterness of my soul. 2 I will say to Eloah: Condemn me not;
Let me know wherefore Thou contendest with me!
His self-consciousness makes him desire that the possibility of answering for himself might be granted him; and since he is weary of life, and has renounced all claim for its continuance,
