³ tn Heb “my breath and my stomach [grow weak].” Apparently the verb in the previous line (“grow dim, be weakened”) is to be understood here. The Hebrew term נפשׁ can mean “life,” or, more specifically, “throat, breath.” The psalmist seems to be lamenting that his breathing is impaired because of the physical and emotional suffering he is forced to endure.

¹ tn Or “the one who pulled me.” The verb is derived from either גָּחָה (gakhah; see HALOT 187 s.v. גחה) or גִּיחַ (giakh; see BDB 161 s.v. גִּיחַ) and seems to carry the nuance “burst forth” or “pull out.”

² sn The verse seems an intrusion (and so E. Dhorme, H. H. Rowley, and many others change the pronouns to make it refer to the animal). But what the text is saying is that it is more dangerous to confront God than to confront this animal.

¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

³ tn The word קָנֶה (qaneh) is “reed; shaft; beam,” and here “shoulder joint.” All the commentaries try to explain how “reed” became “socket; joint.” This is the only place that it is used in such a sense. Whatever the exact explanation—and there seems to be no convincing view—the point of the verse is nonetheless clear.

¹ tn The “path” could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word “hidden is supplied in the translation to indicate the mines are “hidden” from sharp-eyed birds of prey above.

¹ tn The verb רָגַע (ragaʿ) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better.

¹ tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (raʿaʿ, “to crush”). The LXX seems to have read something like הֵרַע (heraʿ, “oppressed”).

¹ tn The clods are those that are used to make a mound over the body. And, for a burial in the valley, see Deut 34:6. The verse here sees him as participating in his funeral and enjoying it. Nothing seems to go wrong with the wicked.

² sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men, but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147).

² tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278.

² tn The form of the verb is a feminine plural, which would seem to lend support to the proposed change of the lines (see last note to v. 14). But the form may be feminine primarily because of the immediate reference. On the other side, the suffix of “their eyes” is a masculine plural. So the evidence lies on both sides.

¹ tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30, 31). Job seemed to them to claim to have access to the mind of God.

⁴ tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all.

³ sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here.

¹ tn The clause seems to go naturally with v. 4: do you have eyes of flesh…that you have to investigate? For that reason some like Duhm would delete v. 5. But v. 5 adds to the premise: are you also like a human running out of time that you must try to find out my sin?

¹ tn The line begins with אֲשֶׁר (ʾasher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (ʾim) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….”

² tn The verb הִתְפַּלָּץ (hitpallats) is found only here, but the root seems clearly to mean “to be tossed; to be thrown about,” and so in the Hitpael “quiver; shake; tremble.” One of the three nouns from this root is פַּלָּצוּת (pallatsut), the “shudder” that comes with terror (see Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6).

³ tn The attempt to define אֱנוֹשׁ (ʾenosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

³ sn The idea seems to be that the stones around which the roots of the tree wrap themselves suggest strength and security for the tree, but uprooting comes to it nevertheless (v. 18). The point is that the wicked may appear to be living in security and flourishing, yet can be quickly destroyed (H. H. Rowley, Job [NCBC], 74).