¹ tn The sentence begins emphatically: “Is it not they.”

² tn The “and” is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: “Is it not they [who] will instruct you, [who] will speak to you.”

³ tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 §125.c), meaning “important words.”

⁴ tn Heb “from their heart.”

⁵ tn The statement in the Hebrew Bible simply has “among the aged – wisdom.” Since this seems to be more the idea of the friends than of Job, scholars have variously tried to rearrange it. Some have proposed that Job is citing his friends: “With the old men, you say, is wisdom” (Budde, Gray, Hitzig). Others have simply made it a question (Weiser). But others take לֹא (lo’) from the previous verse and make it the negative here, to say, “wisdom is not….” But Job will draw on the wisdom of the aged, only with discernment, for ultimately all wisdom is with God.

⁶ tn Infinitives absolute are used in this verse in the place of finite verbs. They lend a greater vividness to the description, stressing the basic meaning of the words.

⁷ tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech.

⁸ tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows.

⁹ tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half – indeed, the second part explains the first.

¹⁰ tn The word is normally taken from the root “to hasten,” and rendered “because of my haste within me.” But K&D 11:374 proposed another root, and similarly, but closer to the text, E. Dhorme (Job, 289-90) found an Arabic word with the meaning “feeling, sensation.” He argues that from this idea developed the meanings in the cognates of “thoughts” as well. Similarly, Gordis translates it “my feeling pain.” See also Eccl 2:25.

¹¹ tc The Hebrew verb used here means “to cleave,” and this would not have the object “their young.” Olshausen and others after him change the ח (khet) to ט (tet) and get a verb “to drop,” meaning “drop [= give birth to] young” as used in Job 21:10. G. R. Driver holds out for the MT, arguing it is an idiom, “to breach the womb” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 92-93).

¹² tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included.

¹³ tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world.

¹⁴ tn Heb “the overflowings.”

¹⁵ tn The word was just used in the positive sense of excellence or majesty; now the exalted nature of the person refers to self-exaltation, or pride.

¹⁶ tn The word בּוּל (bul) probably refers to food. Many take it as an abbreviated form of יְבוּל (yÿvul, “produce of the field”). The vegetation that is produced on the low hills is what is meant.