¹ tn Heb “strong, resolute.”

⁴ tn On this term BDAG 203 s.v. γνώμη 4 states, “declaration, decision, resolution…of God Rv 17:17.”

⁶ tn Here too the form is the cohortative, stressing the resolution of wisdom to reveal herself to the one who responds.

² sn The image is that of a person who has tensed the muscles of the face and neck as a sign of resolute refusal.

⁴ tn The Hiphil cohortative of נָבַע (navaʿ, “to pour out”) describes the speaker’s resolution to pour out wisdom on those who respond.

² sn It is interesting to note in the book that the resolution of Job’s trouble did not come in the way that Zophar prescribed it.

⁴ tn The form is the singular cohortative, expressing the resolution of Moses to sing the song of praise (“I will” being stronger than “I shall”).

¹ tn Heb “in the way in the way” (בַּדֶּרֶךְ בַּדֶּרֶךְ, badderekh badderekh). The repetition lays great stress on the idea of resolute determination to stick to the path. IBHS 116 §7.2.3c.

⁵ tn The idiom signifies that he had a determination and resolution to look out over where the Israelites were, so that he could appreciate more their presence and use that as the basis for his expressing of the oracle.

⁵ tn The verb נָשָׂא (nasaʾ, “to take away”) frequently denotes “to forgive,” meaning to take away sin (BDB 671 s.v. נָשָׂא 3.c). The construction נָשׂא אֶשָּׂא (nasoʾ ʾesaʾ, “I will certainly take away,” infinitive absolute + imperfect of the same root) repeats the root נָשָׂא for rhetorical emphasis, stressing the divine resolution not to forgive Israel.

² tc The second colon is also difficult; it reads, “if in his destruction to them he cries.” E. Dhorme (Job, 425-26) explains how he thinks “to them” came about, and he restores “to me.” This is the major difficulty in the line, and Dhorme’s suggestion is the simplest resolution.

³ tn The “when” clause (כִּי, ki) breaks off here before its resolution, thus creating an open-ended introduction to the following subsections, which are introduced by “if” (אִם [ʾim] vv. 3, 13, 27, 32). Also, the last part of the verse reads literally, “which must not be done and does from one from them.”

³ sn B. Jacob says the image is that of the people walking before God, and when he called to them the directions, they would not bend their neck to listen; they were resolute in doing what they intended to do (Exodus, 943). The figure describes them as refusing to submit, but resisting in pride.

¹ tn Heb “with a high hand”; the expression means “defiantly,” “boldly,” or “with confidence.” The phrase is usually used for arrogant sin and pride, the defiant fist, as it were. The image of the high hand can also mean the hand raised to deliver a blow (Job 38:15). So the narrative here builds tension between these two resolute forces.

¹ tn The Hebrew verb used here means “to argue; to dispute”; it can focus on the beginning of the dispute (as here), the dispute itself, or the resolution of a dispute (Isa 1:18). Apparently the complaint was lodged before the actual oath was taken.

³ tn The verb is traditionally translated “cleaves [to]”; it has the basic idea of “stick with/to” (e.g., it is used of Ruth resolutely staying with her mother-in-law in Ruth 1:14). In this passage it describes the inseparable relationship between the man and the woman in marriage as God intended it.

³ tn Heb “I will go and return” (so NRSV). The two verbs joined with vav form a verbal hendiadys. Normally, the first verb functions adverbially, and the second retains its full verbal sense (GKC 386-87 §120.d, h). The Hebrew phrase אֵלְכָה וְאָשׁוּבָה (ʾel^ekhah v^eʾashuvah, “I will go and I will return”) connotes, “I will return again.” As cohortatives, both verbs emphasize the resolution of the speaker.

³ tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize—but could not prove Job wrong.

⁶ tn The form is the Piel participle. The seeking here would indicate seeking an oracle from Yahweh or seeking to find a resolution for some difficulty (as in 2 Sam 21:1) or even perhaps coming with a sacrifice. B. Jacob notes that the tent was even here a place of prayer, for the benefit of the people (Exodus, 961). It is not known how long this location was used.

⁴ tn The construction uses the infinitive absolute and the imperfect tense to stress the resolution of Yahweh to destroy Amalek. The verb מָחָה (makhah) is often translated “blot out”—but that is not a very satisfactory image, since it would not remove completely what is the object. “Efface, erase, scrape off” (as in a palimpsest, a manuscript that is scraped clean so it can be reused) is a more accurate image.