1 tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”
2 tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”
3 tn Heb “that you despise.”
4 tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.
5 tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.
6 tn The root עָצַב (’atsav) is linked by some to an Arabic word meaning “to cut out, hew.” The derived word עֲצַבִּים (’atsabbim) means “idols.” Whatever the precise meaning, the idea is that God formed or gave shape to mankind in creation.
7 tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e).
8 tn Heb “together round about and you destroy me.” The second half of this verse is very difficult. Most commentators follow the LXX and connect the first two words with the second colon as the MT accents indicate (NJPS, “then destroyed every part of me”), rather than with the first colon (“and made me complete,” J. E. Hartley, Job [NICOT], 185). Instead of “together” some read “after.” Others see in סָבִיב (saviv) not so much an adjectival use but a verbal or adverbial use: “you turn and destroy” or “you destroy utterly (all around).” This makes more sense than “turn.” In addition, the verb form in the line is the preterite with vav consecutive; this may be another example of the transposition of the copula (see 4:6). For yet another option (“You have engulfed me about altogether”), see R. Fuller, “Exodus 21:22: The Miscarriage Interpretation and the Personhood of the Fetus,” JETS 37 (1994): 178.