1 tn For the use of the cohortative in the apodosis of conditional sentences, see GKC 322 §109.f.
2 tn The conjunction לוּ (lu) is used to introduce the optative, a condition that is incapable of fulfillment (see GKC 494-95 §159.l).
3 tn This verb אַחְבִּירָה (’akhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4,” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches).
4 sn The action is a sign of mockery (see Ps 22:7[8]; Isa 37:22; Matt 27:39).
5 tn “But” has been added in the translation to strengthen the contrast.
6 tn The Piel of אָמַץ (’amats) means “to strengthen, fortify.”
7 tn Heb “my mouth.”
8 tn The verb יַחְשֹׂךְ (yakhsokh) means “to restrain; to withhold.” There is no object, so many make it first person subject, “I will not restrain.” The LXX and the Syriac have a different person – “I would not restrain.” G. R. Driver, arguing that the verb is intransitive here, made it “the solace of my lips would not [added] be withheld” (see JTS 34 [1933]: 380). D. J. A. Clines says that what is definitive is the use of the verb in the next line, where it clearly means “soothed, assuaged.”
