² tn The words “your children and” are supplied in the translation to bring out the idea of corporate solidarity implicit in the passage.

³ tn Heb “Lebanon is ashamed.” The Hiphil is exhibitive, expressing the idea, “exhibits shame.” In this context the statement alludes to the withering of vegetation.

⁵ tn Heb “better than.” With the comparison of lovemaking to wine, the idea is probably “more intoxicating than wine” or “more delightful than wine.”

² tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

³ tn Heb “for he understands, but there is no answer.” The concessive idea (“although”) is taken from the juxtaposition of the two parts.

¹ tn Heb “a name.” The idea of the name being “good” is implied; it has the connotation here of a reputation (cf. TEV, CEV, NLT).

¹ sn In ancient Israel the idea of leaving an inheritance was a sign of God’s blessing; blessings extended to the righteous and not the sinners.

² sn The fool believes that his own plans and ideas are perfect or “right” (יָשָׁר, yashar); he is satisfied with his own opinion.

² tn Heb “and my heart abandons me.” The “heart” is here viewed as the seat of emotional strength and courage. For a similar idea see Ps 38:10.

¹ sn The same ideas are found in Joel 2:4. The leaping motion is compared to the galloping of the horse.

² sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror.

² tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.

³ tn E. Dhorme (Job, 321) distinguishes the verb חָמַס (khamas) from the noun for “violence.” He proposes a meaning of “think, imagine”: “and the ideas you imagined about me.”

³ tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame.

² tn The Hitpael of גָּבַר (gavar) means “to act with might” or “to behave like a hero.” The idea is that the wicked boldly vaunts himself before the Lord.

¹ tn The verbal idea is intensified with the infinitive absolute. This is the same verb used in v. 3; here it would have the sense of “rebuke, convict.”

⁵ tn The preposition אִם (ʾim, “with”) carries the idea of “in contest with” in a number of passages (compare vv. 2, 3; 16:21).

⁶ tn The comparative מִן (min) after the verb “choose” will here have the idea of preferring something before another (see GKC 429-30 §133.b).

² sn The figure is an implied metaphor. Plowing suggests the idea of deliberately preparing (or cultivating) life for evil. This describes those who are fundamentally wicked.

² tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?”