¹ tn Heb “for [there is] an end for a man of peace.” Some interpret אַחֲרִית (ʾakharit, “end”) as referring to offspring (see the next verse and Ps 109:13; cf. NEB, NRSV).

¹ tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).

¹ tn There is no indication that this clause is to be subordinated to the next, other than the logical connection, and the use of the ו (vav) in the second half.

¹ tn Some editions and commentators delete the first line of this verse, arguing that it is simply a paraphrase of v. 22a, and that it interrupts the comparison with a tree that falls (although that comparison only starts next).

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 The word simply means “laughter,” but it can also mean the object of laughter (see Jer 20:7). The LXX jumps from one “laughter” to the next, eliminating everything in between, presumably due to haplography.

² sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

¹ tn The relative pronoun indicates that this next section is modifying God, the Judge. Job does not believe that God would respond or listen to him because this is the one who is crushing him.

⁴ tn This second colon is paraphrased in the LXX to say, “I weep being beset with terror.” The idea of “pouring forth water” while groaning can be represented by “I weep.” The word “fear, terror” anticipates the next verse.

¹ tc The name “Ahaz” is included in the Vulgate and Syriac, but omitted in the MT. It probably was accidentally omitted by haplography. Note that the name appears at the beginning of the next verse. Cf. also 8:35.

¹ tc “Meonothai” is read here by some mss of the LXX, along with the Vulgate. The name apparently was dropped from the Hebrew text by haplography. Note that the name appears at the beginning of the next verse as well.

¹ tc Heb “your going out and your coming in.” The MT also has here, “and how you have raged against me.” However, this line is probably dittographic (note the beginning of the next line).

¹ tn The imperfect verbal forms in this line and in the next two lines are understood as indicating what is typically true. Another option is to translate them with the future tense. See v. 10b.

⁴ tn The imperfect verbal forms in this and the next line are understood as indicating what is anticipated and translated with the future tense because at the time of Hannah’s prayer Israel did not yet have a king.

³ sn The statement the next generation would again act more wickedly than the previous one must refer to the successive sinful generations after Joshua, not Joshua’s godly generation (cf. vv. 7, 17).

¹ tn Heb “The Lord commanded Moses to assign to us an inheritance in the midst of our brothers.” Since Zelophehad had no sons, “brothers” must refer to their uncles, as the next sentence makes clear.

² tn The Hebrew text uses the infinitive absolute for emphasis, which the translation indicates with “surely.” Note however, that the use is rhetorical, for the next verse attaches a condition.

¹ tn This clause is clearly foundational for the clause that follows, the appearance of the Lord; therefore it should be subordinated to the next as a temporal clause (one preterite followed by another preterite may be so subordinated).

⁴ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

¹ tn There is no expressed subject in the initial temporal clause. It simply says, “and in the assembling the assembly.” But since the next verb is the second person of the verb, that may be taken as the intended subject here.