1 tn The use of the pronoun here adds emphasis to the subject of the sentence (see GKC 437 §135.a).
2 tn This word is אֱוִיל (’evil), the same word for the “senseless man” in the preceding verse. Eliphaz is citing an example of his principle just given – he saw such a fool for a brief while appearing to prosper (i.e., taking root).
3 tn A. B. Davidson argues that the verse does not mean that Eliphaz cursed his place during his prosperity. This line is metonymical (giving the effect). God judged the fool and his place was ruined; consequently, Eliphaz pronounced it accursed of God (see A. B. Davidson, Job, 36). Many emend the verb slightly to read “and it was suddenly cursed” (וַיֻּכַב [vayyukhav] instead of וָאֶקּוֹב [va’eqqov]; see H. H. Rowley, Job [NCBC], 51).
4 tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yada` in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yada’) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80).
5 sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”).
