¹ tn The conjunction לוּ (lu, “if, if only”) introduces the wish – an unrealizable wish – with the Niphal imperfect.

² tn Job pairs כַּעְסִי (ka’si, “my grief”) and הַיָּתִי (hayyati, “my misfortune”). The first word, used in Job 4:2, refers to Job’s whole demeanor that he shows his friends – the impatient and vexed expression of his grief. The second word expresses his misfortune, the cause of his grief. Job wants these placed together in the balances so that his friends could see the misfortune is greater than the grief. The word for “misfortune” is a Kethib-Qere reading. The two words have essentially the same meaning; they derive from the verb הָוַה (havah, “to fall”) and so mean a misfortune.

³ tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 §113.w). The infinitive absolute intensifies the wish as well as the idea of weighing.

⁴ tn The third person plural verb is used here; it expresses an indefinite subject and is treated as a passive (see GKC 460 §144.g).

⁵ tn The adverb normally means “together,” but it can also mean “similarly, too.” In this verse it may not mean that the two things are to be weighed together, but that the whole calamity should be put on the scales (see A. B. Davidson, Job, 43).

⁶ tn E. Dhorme (Job, 76) notes that כִּי־עַתָּה (ki ’attah) has no more force than “but”; and that the construction is the same as in 17:4; 20:19-21; 23:14-15. The initial clause is causative, and the second half of the verse gives the consequence (“because”…“that is why”). Others take 3a as the apodosis of v. 2, and translate it “for now it would be heavier…” (see A. B. Davidson, Job, 43).

⁷ sn The point of the comparison with the sand of the sea is that the sand is immeasurable. So the grief of Job cannot be measured.

⁸ tn The verb לָעוּ (la’u) is traced by E. Dhorme (Job, 76) to a root לָעָה (la’ah), cognate to an Arabic root meaning “to chatter.” He shows how modern Hebrew has a meaning for the word “to stammer out.” But that does not really fit Job’s outbursts. The idea in the context is rather that of speaking wildly, rashly, or charged with grief. This would trace the word to a hollow or geminate word and link it to Arabic “talk wildly” (see D. J. A. Clines, Job [WBC], 158). In the older works the verb was taken from a geminate root meaning “to suck” or “to swallow” (cf. KJV), but that yields a very difficult sense to the line.

⁹ sn Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world).

¹⁰ sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did.

¹¹ tn Most commentators take “my spirit” as the subject of the participle “drinks” (except the NEB, which follows the older versions to say that the poison “drinks up [or “soaks in”] the spirit.”) The image of the poisoned arrow represents the calamity or misfortune from God, which is taken in by Job’s spirit and enervates him.

¹² tn The LXX translators knew that a liquid should be used with the verb “drink”; but they took the line to be “whose violence drinks up my blood.” For the rest of the verse they came up with, “whenever I am going to speak they pierce me.”

¹³ tn The word translated “sudden terrors” is found only here and in Ps 88:16 [17]. G. R. Driver notes that the idea of suddenness is present in the root, and so renders this word as “sudden assaults” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 73).

¹⁴ tn The verb עָרַךְ (’arakh) means “to set in battle array.” The suffix on the verb is dative (see GKC 369 §117.x). Many suggestions have been made for changing this word. These seem unnecessary since the MT pointing yields a good meaning: but for the references to these suggestions, see D. J. A. Clines, Job (WBC), 158. H. H. Rowley (Job [NCBC], 59), nonetheless, follows the suggestion of Driver that connects it to a root meaning “wear me down.” This change of meaning requires no change in the Hebrew text. The image is of a beleaguering army; the host is made up of all the terrors from God. The reference is to the terrifying and perplexing thoughts that assail Job (A. B. Davidson, Job, 44).

¹⁵ tn This, in the context, is probably the meaning, although the Hebrew simply has the line after the first half of the verse read: “and as/to wind the words of a despairing man.” The line could be translated “and the words of a despairing man, [which are] as wind.” But this translation follows the same approach as RSV, NIV, and NAB, which take the idiom of the verb (“think, imagine”) with the preposition on “wind” to mean “reckon as wind” – “and treat the words of a despairing man as wind.”