³ tn Heb “add.” Or “increase” in insight. The Hiphil verb וְיוֹסֶף (v^eyosef) is a jussive rather than an imperfect as the final short vowel (segol) and accent on the first syllable shows (BDB 415 s.v. יָסַף Hiph).

¹ tc Rather than the MT’s מִטְּהָרוֹ (mitt^eharo, “from his splendor”), the text should be read without the dagesh as מִטְהָרוֹ (mitharo, “his splendor”) or possibly as מַטֵּה טְהָרוֹ (matteh t^eharo, “the staff of his splendor”).

³ tn Heb “O God, to rescue me.” A main verb is obviously missing. The verb רָצָה (ratsah, “be willing”) should be supplied (see Ps 40:13). Ps 40:13 uses the divine name “Lord” rather than “God.”

⁵ sn There is no God. This statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that he is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

¹ tn The prefixed verbal forms are taken as jussives in the translation because of the form of the pronominal suffix (-ehu rather than -ennu) and because the jussive is clearly used in the final line of the verse.

³ sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11).

¹ tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting.

¹ tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation.

³ tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

² tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically.

³ sn Job is thinking here of a tree that dies or decays because of a drought rather than being uprooted because the next verse will tell how it can revive with water.

² tn Heb “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

⁵ tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (ʾefoʾ) and הוּא (huʾ) to make the smoother reading: “If it is not he, who then is it?”

¹ tn Cheyne reads “spring” or “well” rather than “heap.” However, this does not fit the parallelism very well, and so he emends the second half as well. Nevertheless the Hebrew text needs no emending here.

² sn Job is not here saying that he has sinned; rather, he is posing the hypothetical condition—if he had sinned, what would that do to God? In other words, he has not really injured God.

¹ tc Probably one should read with the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate וָאֲצַוֶּה (vaʾatsavveh, “and I commanded”) rather than the rare denominative verb וָאוֹצְרָה (vaʾots^erah, “and I appointed over the storeroom”) of the MT.

¹ tc One medieval Hebrew MS, the Lucianic Greek recension, and the Syriac Peshitta read the plural הַכֹּהֲנִים (hakkohanim, “the priests”) rather than the singular reading of the MT, הַכְּהֻנָּה (hakk^ehunnah, “the priesthood”).

¹ tc The translation reads הוֹלֶכֶת (holekhet, “was proceeding”) rather than the MT הַהוֹלֶכֶת (haholekhet, “the one proceeding”). The MT probably reflects dittography—accidental writing of ה (hey) twice instead of once.

¹ tc The translation reads וְגֵי (v^egey, “and the valley”) rather than the MT reading גֵּי (gey, “the valley”). The original vav (ו) probably dropped out accidentally due to haplography with the final vav on the immediately preceding word.

¹ tc The present translation (along with most English versions) reads with the Qere and the Syriac Peshitta לְעִדּוֹא (l^eʿiddoʾ, “Iddo”) rather than the MT reading לַעֲדָיָא (laʿadayaʾ) which probably arose through graphic confusion. Cf. v. 4.