¹ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

² tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

³ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

⁴ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

⁵ tn The adverb “there” has the sense of “then” – there in the future.

⁶ tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”

⁷ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

⁸ tn The imperfect verb here carries the obligatory nuance, “what we should say?”

⁹ tn The verb means “to arrange; to set in order.” From the context the idea of a legal case is included.