¹ tn Heb “life.” The noun חַיִּים (khayyim, “life”) functions as an adverbial accusative of manner: “alive.” The noun is a plural of state, where the plural morpheme is used for the abstract concept (“life” not “lives”).

² tn Heb “the one who sends his word, the earth.” The Hebrew term אֶרֶץ (ʾerets, “earth”) is an adverbial accusative; one must supply a preposition before it (such as “through” or “to”) in the English translation.

¹ tn Heb “men of my counsel.” That is, God’s rules are like advisers to the psalmist, for they teach him how to live in a godly manner that refutes the accusations of his enemies.

¹ tn The prefixed verbal form could be taken as a jussive, but the use of the imperfect form in the following line suggests that v. 7 anticipates the outcome of the accusation envisioned in v. 6.

² tn Heb “you turned with a turning [toward] Jacob.” The Hebrew term שְׁבוּת (sh^evut) is apparently a cognate accusative of שׁוּב (shuv). See Pss 14:7; 53:6.

³ sn They make me repay what I did not steal. The psalmist’s enemies falsely accuse him and hold him accountable for alleged crimes he did not even commit.

⁴ tn Heb “and you will perish [in the] way.” The Hebrew word דֶּרֶךְ (derekh, “way”) here refers to their rebellious behavior (not to a pathway, as often understood). It functions syntactically as an adverbial accusative in relation to the verb “perish.”

⁵ tn The word “folly” can also be taken in the sense of “disgrace.” If the latter is chosen, the word serves as the direct object. If the former, then it is an adverbial accusative.

¹ tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time—“at night he pierces.”

³ tn The text simply has “and I sat [as their] head.” The adverbial accusative explains his role, especially under the image of being seated. He directed the deliberations as a king directs an army.

¹ tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).

¹ sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.

¹ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

² tn Heb “which I commanded, dwelling place.” The noun is functioning as an adverbial accusative in relation to the verb. Since God’s dwelling place/sanctuary is in view, the pronoun “my” is supplied in the translation.

² tn Heb “and they lifted up their voice[s] and wept with great weeping.” Both the cognate accusative בְּכִי (bekhi, “weeping”) and the attributive adjective גָדוֹל (gadol, “great”) emphasize their degree of sorrow.

¹ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

¹ tn The verse begins with the perfect tense of עָבַד (ʿavad) with vav (ו) consecutive, making the form equal to the instructions preceding it. As its object the verb has the cognate accusative “service.”

³ tn The word is “life” or “lifetime”; it certainly means their lives—they themselves. But the presence of this word suggests more. It is an accusative specifying the state of the subject—they will go down alive to Sheol.

¹ tn Heb “said to stone them with stones.” The verb and the object are not from the same root, but the combination nonetheless forms an emphasis equal to the cognate accusative.

³ tn The infinitive is לִצְבֹא (litsvoʾ), related to the word for “host, army, company,” and so “to serve as a company.” The meaning is strengthened by the cognate accusative following it.