¹ sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, s^eʾeto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissaʾun) in the last verse. They are both from the verb נָשַׂא (nasaʾ, “to lift up”).

² tn The verb is the Piel cohortative; following the imperative of the first colon this verb would show purpose or result. The inclusion of the independent personal pronoun makes the focus emphatic—“so that I (in my turn) may speak.”

² sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it.

⁵ tn The verb בָּלַג (balag) in the Hiphil means “to have cheer [or joy]” (see 9:27; Ps 39:14 HT [39:13 ET]). The cohortative following the imperatives shows the purpose or result—“in order that.”

³ tn The verb חָתַם (khatam) with בְּעַד (b^eʿad) before its complement, means “to seal; to wall up; to enclose.” This is a poetic way of saying that God prevents the stars from showing their light.

¹ sn Here the brothers are all his relatives as well as these intimate friends of Job. In contrast to what a friend should do (show kindness/loyalty), these friends have provided no support whatsoever.

¹ tn The verb, the Hiphil preterite of יָשַׁע (yashaʿ, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses.

¹ tn Heb “and forgive your people who have sinned against you, and all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.”

⁶ tn The imperfect verbal form of הָיָה (hayah) is used here. F. W. Bush shows from usage elsewhere that the form should be taken as future (Ruth, Esther [WBC], 124-25).

¹ tc Again, to complete a commonly attested wording the LXX adds after “choose” the phrase “to place his name there.” This shows insensitivity to deliberate departures from literary stereotypes. The MT reading is to be preferred.

³ tn The words “which revealed” have been supplied in the translation to show the logical relationship between the terms that follow and the divine judgments. In the Hebrew text the former are in apposition to the latter.

¹ tn the verb is the preterite of “die.” The sentence has: “if…he strikes him and he dies.” The vav (ו) consecutive is showing the natural result of the blow.

¹ tn The verb is “yoked” to Baal Peor. The word is unusual, and may suggest the physical, ritual participation described below. It certainly shows that they acknowledge the reality of the local god.

² tn Heb “and the word of what he shows me.” The noun is in construct, and so the clause that follows functions as a noun clause in the genitive. The point is that the word will consist of divine revelation.

¹ tn After the adverb “then” the prefixed conjugation has the preterite force. For the archaic constructions, see D. N. Freedman, “Archaic Forms in Early Hebrew Poetry,” ZAW 72 (1960): 101-7. The poem shows all the marks of being ancient.

² tn Heb “with many [heavy] people and with a strong hand.” The translation presented above is interpretive, but that is what the line means. It was a show of force, numbers and weapons, to intimidate the Israelites.

³ tn Heb “it was evil in the ears of the Lord.” The word רַע (raʿ) is a much stronger word than “displeased” would suggest. The bold anthropomorphism shows that what the Lord heard was painful to him.

³ tn The form is a perfect with vav (ו) consecutive. The form at this place shows the purpose or the result of what has gone before, and so it is rendered “that they may make.”

¹ tn The perfect tense with vav (ו) consecutive follows the imperfect of instruction; it may be equal to the instruction, but more likely shows the purpose or result of the act.

⁴ tn לְהָמִית (l^ehamit) is the Hiphil infinitive construct showing purpose. The people do not trust the intentions or the plan of their leaders and charge Moses with bringing everyone out to kill them.