² tn Heb “her palate.” The word חֵךְ (khekh, “palate; roof of the mouth; gums”) is a metonymy of cause (= organ of speech) for what is said (= her seductive speech). The present translation clarifies this metonymy with the phrase “her seductive words.”

¹ tn Heb “made me and established me.” The two verbs also appear together in Deut 32:6, where God, compared to a father, is said to have “made and established” Israel.

¹ tn Heb “[as for] mankind, like grass [are] his days.” The Hebrew noun אֱנוֹשׁ (ʾenosh) is used here generically of human beings. What is said is true of all mankind.

¹ tn The translation assumes that “Zebah and Zalmunna” are the antecedents of the relative pronoun (“who [said]”). Another option is to take “their nobles…all their rulers” as the antecedent and to translate, “those who say.”

¹ tn As in vv. 4 and 6a, the words of vv. 7-9 are understood as a quotation of what the psalmist said earlier. Therefore the words “I asked” are supplied in the translation for clarification.

² 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.

¹ sn The words of comfort and consolation that they have been offering to Job are here said to be from God, but Job will call them miserable comforters (16:2).

³ tn The construction uses the disjunctive vav (ו) with the independent pronoun with the active participle. The construction connects this clause with what has just been said, making this a circumstantial clause.

¹ tc The second occurrence of the Hebrew verb וַיּאמֶר (vayyoʾmer, “and he said”) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT.

¹ tn The words “David said” are supplied here in the translation for clarification. The appearance of the first person verb “I supplied” in v. 5 indicates that David is speaking here.

² tn Heb “and he said.” Many English versions translate, “for he thought.” The verb אָמַר (ʾamar), “say,” is sometimes used of what one thinks (that is, says to oneself). Cf. NAB, NASB, NIV, NRSV, NLT.

² tn Heb “just as he had said to him, to give to him a lamp for his sons all the days.” The metaphorical “lamp” symbolizes the Davidic dynasty; this is reflected in the translation.

¹ tn Heb “and I said [or perhaps, “thought to myself”], ‘I will [or “must”] uncover your ear, saying’”; NAB “So I thought I would inform you”; NIV “I thought I should bring the matter to your attention.”

¹ tn The Hebrew text has “and they said” at the beginning of the verse. For stylistic reasons the translation treats v. 17 as a continuation of the remarks of the leaders in v. 16.

¹ tn Heb “saying, I said.” The first person form of אָמַר (ʾamar, “to say”) sometimes indicates self-reflection. The girl’s father uses the infinitive absolute for emphasis.

³ tn Heb “said to Abimelech.” On the other hand, the preposition ל (lamed) prefixed to the proper name may be vocative (see R. G. Boling, Judges [AB], 178). If so, one could translate, “He boasted, ‘Abimelech….’”

¹ tc The LXX reads “I said I would scatter them.” This reading is followed by a number of English versions (e.g., KJV, ASV, NIV, NCV, NRSV, NLT, CEV).

² sn Moserah. Since Aaron in other texts (Num 20:28; 33:38) is said to have died on Mount Hor, this must be the Arabah region in which Hor was located.

¹ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

³ tn This is an example of the rhetorical device known as aposiopesis, or “sudden silence.” The sentence is broken off due to the intensity or emphasis of the moment. The reader is left to conclude what the sentence would have said.