² sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

² tn Heb “dominion has come to be on his shoulder.” In most occurrences, a burden is placed on the shoulder, but authority is also placed on the shoulder in Isa 22:22.

² tn Heb “rests upon.” Most understand the verb as נוּחַ (nuakh, “rest”), but HALOT 685 s.v. II נחה proposes that this is a hapax legomenon which means “stand by.”

⁴ tn Most translations make the verb present tense (KJV, ESV, Holman, NASB, NIV). As the perfect form of a dynamic root, אָמְרָה (ʾam^erah) should be understood as past or perfective, a fact known from past experience which is prototypical.

⁴ sn The idea of breaking a bone uses the hardest and most firm part of the body in contrast to the “softness of the tongue.” Both are figurative, forming a comparison. A gentle speech can break down any stiff opposition.

³ sn The farmer channels irrigation ditches where he wants them, where they will do the most good; so does the Lord with the king. No king is supreme; the Lord rules.

³ tc The Kethib is יוּמָת (yumat), “will be put to death,” while the Qere reads יָמוּת (yamut, “will die”). The Qere is the preferred reading and is followed by most English versions.

³ tn Heb “a tower of strength,” with “strength” regarded as attributive by most English versions. The metaphor “strong tower” indicates that God is a secure refuge. The figure is qualified in the second colon.

¹ tn Heb “the mind of a man.” The term לֵב (lev, “mind, heart”) represents the person in this case (a synecdoche of a part for the whole) but highlights that faculty most relevant to the verb for planning.

¹ tn The verb III עָרַב (ʿarav, “to be sweet”) is stative. The imperfect form of a stative verb should be future tense or modal, not present tense as in most translations.

¹ tn Heb “Give to the wise.” The object, “instruction” (or possibly rebuke), is implied. Most translations either supply the object (NIV, NLT, Holman) or change the verb to “instruct” (NASB, ESV, NKJV, NRSV).

¹ tn Heb “from the hand.” Most translations supply “of the hunter.” The word “hand” can signify power, control; so the meaning is that of a gazelle freeing itself from a snare or a trap that a hunter set.

¹ sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Ps 47:2.

² sn The divine title “Most High” (עֶלְיוֹן, ʿelyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. Note the focus of vv. 8-12 and see Ps 47:2.

⁵ tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior.

² tn The word is “light,” but taken to mean “lightning.” Theodotion had “mist” here, and so most commentators follow that because it is more appropriate to the verb and the context.

¹ tc In most Hebrew mss this imperative is singular, and so addressed to Job. But two Hebrew mss and the versions have the plural. Elihu was probably addressing all of them.

¹ tn The text just has “maggot” and in the second half “worm.” Something has to be added to make it a bit clearer. The terms “maggot” and “worm” describe man in his lowest and most ignominious shape.

³ sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.

¹ sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Pss 73:11; 94:11).