¹ tn The word עַוְלָה (’avlah) is repeated from the last verse. Here the focus is clearly on wickedness or injustice spoken.

sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him.

² tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks.

³ tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?”

⁴ sn Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.

⁵ tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”

⁶ tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.

⁷ 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.

⁸ 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.

⁹ tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence” – i.e., successful with God.