¹ tn The form יֻכַּתּוּ (yukkatu) is the Hophal imperfect of the root כָּתַת (katat, “to be pounded, pulverized, reduced to ashes” [Jer 46:5; Mic 1:7]). It follows the Aramaic formation (see GKC 182 §67.y). This line appears to form a parallelism with “they are crushed like a moth,” the third unit of the last verse; but it has its own parallel idea in this verse. See D. J. A. Clines, “Verb Modality and the Interpretation of Job 4:20, 21,” VT 30 (1980): 354-57.

² tn Or “from morning to evening.” The expression “from morning to evening” is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: “from day to night you make an end of me.”

³ sn The second colon expresses the consequence of this day-long reducing to ashes – they perish forever! (see 20:7 and 14:20).

⁴ tn This rendering is based on the interpretation that מִבְּלִי מֵשִׂים (mibbÿli mesim) uses the Hiphil participle of שִׂים (sim, “set”) with an understood object “heart” to gain the idiom of “taking to heart, considering, regarding it” – hence, “without anyone regarding it.” Some commentators have attempted to resolve the difficulty by emending the text, a procedure that has no more support than positing the ellipses. One suggested emendation does have the LXX in its favor, namely, a reading of מֹשִׁיעַ (moshia’, “one who saves”) in place of מֵשִׂים (mesim, “one who sets”). This would lead to “without one who saves they perish forever” (E. Dhorme, Job, 55).

⁵ tn The interrogative is joined with the emphatic pronoun, stressing “who is he [who] will contend,” or more emphatically, “who in the world will contend.” Job is confident that no one can bring charges against him. He is certain of success.

⁶ sn Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally “keep silent and expire”).

⁷ tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God.

⁸ tn The clause begins with the disjunctive vav (ו) and the pronoun, “and he.” This is to be subordinated as a circumstantial clause. See GKC 456 §142.d.

⁹ tc The Hebrew has רָמִים (ramim), a plural masculine participle of רוּם (rum, “to be high; to be exalted”). This is probably a reference to the angels. But M. Dahood restores an older interpretation that it refers to “the Most High” (“Some Northwest Semitic words in Job,”Bib 38 [1957]: 316-17). He would take the word as a singular form with an enclitic mem (ם). He reads the verse, “will he judge the Most High?”

¹⁰ tn This verb נָתְסוּ (natÿsu) is found nowhere else. It is probably a variant of the verb in Job 19:10. R. Gordis (Job, 333-34) notes the Arabic noun natsun (“thorns”), suggesting a denominative idea “they have placed thorns in my path.” Most take it to mean they ruin the way of escape.

¹¹ tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yo’ilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect.

¹² tn The sense of “restraining” for “helping” was proposed by Dillmann and supported by G. R. Driver (see AJSL 52 [1935/36]: 163).

¹³ tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.

¹⁴ tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.

¹⁵ tn The idea would be either (1) catch it while it is watching, or (2) in some way disabling its eyes before the attack. But others change the reading; Ball suggested “with hooks” and this has been adopted by some modern English versions (e.g., NRSV).

¹⁶ tn Ehrlich altered the MT slightly to get “with thorns,” a view accepted by Driver, Dhorme and Pope.