¹ tn Heb “I will declare forever.” The object needs to be supplied; God’s just judgment is in view.

⁵ tn Heb “its vegetation you bless.” Divine “blessing” often involves endowing an object with special power or capacity.

¹ tn The term translated “oppressed” is an objective genitive; the oppressed are the recipients/victims of violence.

² tn Heb “they”; the referent (the objects or features on the earth) has been specified in the translation for clarity.

¹ tn The word actually means “to spread,” but with lightning as the object, “to scatter” appears to fit the context better.

¹ tn The object suffix is in the plural, which gives some support to the idea Job is speaking to them.

³ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

² tn Heb “hiss,” or perhaps “whistle.” This refers to a derisive sound one would make when taunting an object of ridicule.

³ tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.

¹ sn The metal for this object was obtained from the women from their mirrors (see Exod 38:8).

³ tn The description “fearers of God” uses an objective genitive. It describes them as devout, worshipful, obedient servants of God.

³ tn The two verbs in these objective noun clauses are desiderative imperfects—“bake whatever you want to bake.”

² tn The possessive pronoun on the noun “wage” expresses the indirect object: “I will pay wages to you.”

² tn The form includes a pronominal suffix that reiterates the object of the verb: “every son…you will throw it.”

² tn Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both. Here an objective sense is more likely (believers’ love for God) because in the previous verse it is clear that God is the object of believers’ love.

² tn Heb “the one whom my soul loves—have you seen [him]?” The normal Hebrew word-order (verb-subject-direct object) is reversed in 3:3 (direct object-verb-subject) to emphasize the object of her search: אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶם (’et she’ahavah nafshi r^e’item, “The one whom my soul loves—have you seen [him]?”).

¹ sn No object is supplied for the verb love (the author with his propensity for obscurity has left it to the readers to supply the object). The obvious objects that could be supplied from the context are either God himself or other believers (the brethren). It may well be that the author has both in mind at this point; the statement is general enough to cover both alternatives, although the following verse puts more emphasis on love for the brethren.

³ tn Grk “seizing him, they beat and sent away empty-handed.” The referent of the direct object of “seizing” (the slave sent by the owner) has been specified in the translation for clarity. The objects of the verbs “beat” and “sent away” have been supplied in the translation to conform to English style. Greek often omits direct objects when they are clear from the context.

³ tn Horace D. Hummel, Ezekiel (Concordia Commentary), 2:642, states that the suffixed object of the Hebrew verb for “give” (נָתַן, natan) can be indirect: “to him,” while the direct object (“it”) is understood from the preceding “right.” However, a more likely candidate for the understood object would be “this,” the turban/crown and the kingship it implies. The one who comes already has the “right.”

⁶ tn This entire line is an accusative noun clause, functioning as the direct object of the following line: “my enemy has destroyed the perfectly healthy children….” Normal word order in Hebrew is: verb + subject + direct object. Here, the accusative direct-object clause is moved forward for rhetorical emphasis: those whom the Babylonians killed had been children born perfectly healthy and then well raised…what a tragic loss of perfectly good human life!