¹ tn This represents the Hebrew particle (כִּי, ki) that is normally rendered “for” or “because.” The particle here is meant to give the significance of the vision, not the rationale for the statement “you have observed correctly.”

² tn The Hebrew particle הִנֵּה (hinneh, commonly rendered “behold” in the KJV) often introduces a speech and calls special attention to a specific word or the statement as a whole (see IBHS 675-78 §40.2.1).

¹ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

³ tn Less probable renderings of this line are “God hath made the one side by side with the other” (ASV) and “God has set the one alongside the other” (NEB).

² tn The Niphal imperfect here is best rendered as a potential imperfect—“cannot be corrected.” The second line of the verse clarifies that even though the servant understands the words, he does not respond. It will take more.

¹ tn The comparative “like” and the following “so” are not in the Hebrew text, but supplied from context in the translation. The Hebrew is a metaphor with the predicate first, rendered here as a simile to preserve the order.

² tc The LXX seems to take דַּרְכֵי (darkhe, “ways of”) as יַרְכְּתֵי (yark^ete, “depths/recesses of”) and renders “the depths of Hades,” but the verse seems to be concerned with events of this life.

¹ tn The text has “he pours out faithfully”; the word rendered “faithfully” or “reliably” (אֱמוּנָה, ʾemunah) is used frequently for giving testimony in court, and so here the subject matter is the reliable witness.

¹ tn The phrase could be rendered with an understood ellipsis: “all the words of my mouth [are said] in righteousness”; or the preposition could be interpreted as a beth essentiae: “all the words of my mouth are righteousness.”

² tc The LXX introduces the ideas of “obedient” and “beloved” for these two terms. This seems to be a free rendering, if not a translation of a different Hebrew textual tradition. The MT makes good sense and requires no emendation.

² tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”

¹ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

¹ tn The adverb עוֹד (ʿod) was originally a noun, and so here it could be rendered “all the existence of my spirit.” The word comes between the noun in construct and its actual genitive (see GKC 415 §128.e).

³ tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic faʾima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.”

¹ tn Some would render this “earth,” meaning the whole earth, and having the verse be a general principle for all mankind. But Job may have in mind the more specific issue of individual land.

¹ tn The Piel verb יְעַוֵּת (y^eʿavvet) means “to bend; to cause to swerve from the norm; to deviate; to pervert.” The LXX renders the first colon as “will the Lord be unjust when he judges?”

¹ tn “Also I” has been rendered frequently as “therefore,” introducing a conclusion. BDB 168-69 s.v. גַּם lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative.

¹ tn The traditional rendering of נַפְשִׁי (nafshi) is “my soul.” But since נֶפֶשׁ (nefesh) means the whole person, body and soul, it is best to translate it with its suffix simply as an emphatic pronoun.

⁶ tn The verb is usually rendered “to sin,” but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost.

² tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God.