¹ tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).

² tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

³ tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.

⁴ tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).

sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).

⁵ tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

⁶ tn See the note on this phrase in 1:7.

⁷ tn Heb “the stars of its dawn.” The word נֶשֶׁף (neshef) can mean “twilight” or “dawn.” In this context the morning stars are in mind. Job wishes that the morning stars – that should announce the day – go out.

⁸ tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation.

⁹ tn The absolute state אַיִן (’ayin, “there is none”) is here used as a verbal predicate (see GKC 480 §152.k). The concise expression literally says “and none.”

¹⁰ sn The expression is literally “the eyelids of the morning.” This means the very first rays of dawn (see also Job 41:18). There is some debate whether it refers to “eyelids” or “eyelashes” or “eyeballs.” If the latter, it would signify the flashing eyes of a person. See for the Ugaritic background H. L. Ginsberg, The Legend of King Keret (BASORSup), 39; see also J. M. Steadman, “‘Eyelids of Morn’: A Biblical Convention,” HTR 56 (1963): 159-67.

¹¹ tn Other translations render this “injustice” (NIV, NRSV, CEV) or “unrighteousness” (NASB).

¹² tn The verse summarizes the result of God’s intervention in human affairs, according to Eliphaz’ idea that even-handed justice prevails. Ps 107:42 parallels v. 16b.

¹³ tn These words are supplied. The verse records an idea that Job suspected they might have, namely, that if the wicked die well God will make their children pay for the sins (see Job 5:4; 20:10; as well as Exod 20:5).

¹⁴ tn The text simply has אוֹנוֹ (’ono, “his iniquity”), but by usage, “the punishment for the iniquity.”

¹⁵ tn Heb “his sons.”

¹⁶ tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to their normal, making whole, and so reward, repay (if for sins), or recompense in general.

¹⁷ tn The text simply has “let him repay [to] him.”

¹⁸ tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may know [or realize].”

¹⁹ sn The verse has been properly understood, on the whole, as comparing the earth above and all its produce with the upheaval down below.

²⁰ tn Heb “light”; but parallel to the moon it is the sun. This section speaks of false worship of the sun and the moon.

²¹ tn Heb “is it from with you,” an idiomatic expression meaning “to suit you” or “according to your judgment.”

²² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

²³ tn There is no object on the verb, and the meaning is perhaps lost. The best guess is that Elihu is saying Job has rejected his teaching.

²⁴ tn The interrogative with דֶרֶךְ (derekh) means “in what road” or “in what direction.”

²⁵ tn Heb “fallings.”

²⁶ tn The last clause says “it cannot be moved.” But this part will function adverbially in the sentence.