² tn The subject of the verb is probably the typical “man” mentioned in v. 7. The imperfect can be taken here as generalizing or as indicating potential (“surely he/one can see”).

³ tn This is a temporal clause, using the infinitive construct with the subject genitive suffix. By this it seems that this act of Job was also something of a prerequisite for restoration—to pray for them.

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.

² tn The verb פָּקַד (paqad) means “to visit,” but with God as the subject it means any divine intervention for blessing or cursing, anything God does that changes a person’s life. Here it is “visit to judge.”

¹ tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse.

² tc This translation assumes that “terrors” (in the plural) is the subject. Others emend the text in accordance with the LXX, which has, “my hope is gone like the wind.”

¹ tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time—“at night he pierces.”

¹ tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.

¹ tn The verb חָבַל (khaval, “to act badly”) in the Piel means “to ruin.” The Pual translation with “my spirit” as the subject means “broken” in the sense of finished (not in the sense of humbled as in Ps 51).

¹ tn In poetic discourse there is often an abrupt change from one person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”).

² tn The subject of the participle is most likely God in this context. Some take it to be man, saying “his face changes.” Others emend the text to read an imperfect verb, but this is not necessary.

¹ tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3.

³ tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).

¹ tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night—it did not hinder his birth.

¹ tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.”

³ tn Heb “because in tragedy there had come to his house.” The preposition prefixed to רָעָה (raʿah) should probably be omitted. The Hebrew noun רָעָה (“tragedy”) should be understood as the subject of the feminine verb form that follows.

¹ tn The Hebrew text has simply, “and she gave birth to,” without identifying the subject. The words “Mered’s wife Bithiah” are added in the translation for clarification. See v. 18b, which mentions “Bethiah, whom Mered married.”

¹ tn Heb “Indeed he did not leave to Jehoahaz people.” The identity of the subject is uncertain, but the king of Syria, mentioned later in the verse, is a likely candidate.

¹ tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation.

¹ tn Heb “and you must send by their hand to me every word which you hear.” Both of the second person verb forms are plural with Zadok, Abiathar, and Hushai being the understood subjects.