⁴ tn Heb “Is not the Lord in our midst?” The rhetorical question expects the answer, “Of course he is!”

³ tn Heb “Should the clay say to the one who forms it,…?” The rhetorical question anticipates a reply, “Of course not!”

¹ sn Of course, he means like his enemy when he is judged, not when he is thriving in prosperity and luxury.

¹ tn Grk “and.” The use of καί (kai) is of course quite elastic. Only the context can determine if it is adversative, continuative, transitional, etc.

⁷ tn BDAG 533 s.v. κατέχω 7 states, “hold course, nautical t.t., intr….κατεῖχον εἰς τὸν αἰγιαλόν they headed for the beach Ac 27:40.”

⁴ tn BDAG 308 s.v. ἐκπίπτω 2 states, “drift off course, run aground, nautical term εἴς τι on someth….on the Syrtis 27:17.”

² sn The people’s public display of self-effacing piety has gone unrewarded by the Lord. The reason, of course, is that it was blatantly hypocritical.

³ tn Heb “I will uncover her foundations.” The term “foundations” refers to the lower courses of the stones of the city’s outer fortification walls.

¹ tn Heb “with outstretched hand and with strong arm.” These are, of course, figurative of God’s power and might. He does not literally have hands and arms.

³ tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.

¹ tn Heb “Are you not children of rebellion, offspring of a lie?” The rhetorical question anticipates the answer, “Of course you are!”

¹ tn Heb “Have the gods of the nations rescued, each his land, from the hand of the king of Assyria?” The rhetorical question expects the answer, “Of course not!”

² tn The expected answer to this rhetorical question is: “Of course not.” On the interrogative use of אִם (ʾim), see BDB 50 s.v.

³ sn Righteousness and wickedness are personified in this proverb to make the point of security and insecurity for the two courses of life.

¹ sn The way of a fool describes a headlong course of actions (“way” is an idiom for conduct) that is not abandoned even when wise advice is offered.

⁴ sn The word “path” (נְתִיבָה, n^etivah) like the word “way” (דֶּרֶךְ, derekh) is used as an idiom (developed from a hypocatastasis), meaning “conduct, course of life.”

¹ tn Heb “roll your way upon the Lord.” The noun “way” may refer here to one’s activities or course of life.

² sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.

¹ tn Heb “for his eating,” which is frequently rendered “for his gluttony.” It refers, of course, to all the desires he has to take things from other people.

¹ tn Heb “Has it not been told to my master what I did…?” The rhetorical question expects an answer, “Of course it has!”