³ tn Heb “pass over me” (see Jonah 2:3). As he hears the sound of the rushing water, the psalmist imagines himself engulfed in the current. By implication he likens his emotional distress to such an experience.

¹ sn I am like a deaf man…like a mute. The psalmist is like a deaf mute; he is incapable of defending himself and is vulnerable to his enemies’ deception (see v. 14).

¹ sn The reference to wounds may be an extension of the metaphorical language of v. 2. The psalmist pictures himself as one whose flesh is ripped and torn by arrows.

¹ tn Or “despise what I said.” There is no object on the verb; Job could be despising himself or the things he said (see L. J. Kuyper, “Repentance of Job,” VT 9 [1959]: 91-94).

² tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot restrain himself any longer.

³ tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (ʿal-tsadd^eqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.

¹ sn Job shows his desperation in lacking anyone to act as a guarantor on his behalf by asking God to accept himself as his own guarantor, a somewhat self-contradictory notion.

¹ sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him.

³ sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others.

¹ tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.”

¹ tn Heb “and Hezekiah humbled himself in the height of his heart, he and the residents of Jerusalem, and the anger of the Lord did not come upon them in the days of Hezekiah.”

² sn I have lived in a tent that has been in various places. The point here is that the Lord moved with the tabernacle as it moved from place to place; he did not confine himself to a particular location.

² tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”

¹ tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

² tn Heb “a house for the name of the Lord.” The word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

¹ tn Heb “a house for the name of the Lord.” The word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

² tn Heb “was entreated.” The verb is an example of the so-called niphal tolerativum, with the sense that God allowed himself to be supplicated through prayer (cf. GKC 137 §51.c).

¹ tn Heb “who came out from my entrails.” David’s point is that is his own son, his child whom he himself had fathered, was now wanting to kill him.

¹ tn Heb “was strengthening himself.” The statement may have a negative sense here, perhaps suggesting that Abner was overstepping the bounds of political propriety in a self-serving way.

¹ tn Heb “he” or “it”; the referent here (the ark) has been specified in the translation for clarity (cf. also NIV, CEV, NLT). Others, however, take the referent to be the Lord himself.