¹ tn Traditionally, “my shield is upon God” (cf. NASB). As in v. 8, עַל (ʿal) should be understood as a divine title, here compounded with “God” (cf. NIV, “God Most High”). See M. Dahood, Psalms (AB), 1:45-46. The shield metaphor pictures God as a protector against deadly attacks.

² sn The world was conceived of as having bases and pillars, but these poetic descriptions should not be pressed too far (e.g., see Ps 24:2, which may be worded as much for its polemics against Canaanite mythology as anything).

² tn This line gives the essence of all of Elihu’s speech—to give or ascribe righteousness to God against the charges of Job. Dhorme translates this “I will justify my Maker,” and that is workable if it carries the meaning of “declaring to be right.”

³ tn The brief line could be interpreted in a number of ways. The MT simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [NICOT], 463), “I will be right before God,” or “My just cause against God.”

¹ tn The verb is the Piel imperfect of כָּזַב (kazav), meaning “to lie.” It could be a question: “Should I lie [against my right?]—when I am innocent.” If it is repointed to the Pual, then it can be “I am made to lie,” or “I am deceived.” Taking it as a question makes good sense here, and so emendations are unnecessary.

² tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, k^etefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].”

³ tc The verb חִתְּמוּ (khitt^emu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”

¹ tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.

¹ tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others).

³ tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).

¹ tn The idea is the same as that expressed in v. 15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself.

¹ sn Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved.

² sn For the next two verses Job lashes out in sarcasm against his friends. If he had asked for charity, for their wealth, he might have expected their cold response. But all he wanted was sympathy and understanding (H. H. Rowley, Job [NCBC], 63).

⁴ sn The point being made is that the angels do not represent the cries of people to God as if mediating for them. But if Job appealed to any of them to take his case against God, there would be no response whatsoever for that.

¹ sn The imperative is here a challenge for Job. If he makes his appeal against God, who is there who will listen? The rhetorical questions are intended to indicate that no one will respond, not even the angels. Job would do better to realize that he is guilty and his only hope is in God.

³ tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).

² tc One medieval Hebrew MS, the Syriac Peshitta, Vulgate, and the Arabic read here the plural וּלְחוֹמוֹת (ul^ekhomot, “walls”) against the singular וּלְחוֹמַת (ul^ekhomat) in the MT. The plural holem vav (וֹ) might have dropped out due to dittography or the plural form might have been written defectively.

³ sn The parallel text in 2 Sam 24:1 says, “The Lord’s anger again raged against Israel and he incited David against them, saying: ‘Go, count Israel and Judah!’” The version of the incident in the Book of 2 Samuel gives an underlying theological perspective, while the Chronicler simply describes what happened from a human perspective. Many interpreters and translations render the Hebrew שָׂטָן as a proper name here, “Satan” (NEB, NASB, NIV, NRSV). However, the Hebrew term שָׂטָן, which means “adversary,” is used here without the article. Elsewhere when it appears without the article, it refers to a personal or national adversary in the human sphere, the lone exception being Num 22:22, 32, where the angel of the Lord assumes the role of an adversary to Balaam. When referring elsewhere to the spiritual entity known in the NT as Satan, the noun has the article and is used as a title, “the Adversary” (see Job 1:6-9, 12; 2:1-4, 6-7; Zech 3:1-2). In light of usage elsewhere the adversary in 1 Chr 21:1 is likely a human enemy, probably a nearby nation whose hostility against Israel pressured David into numbering the people so he could assess his military strength. For compelling linguistic and literary arguments against taking the noun as a proper name here, see S. Japhet, I & II Chronicles (OTL), 374-75.

¹ tn Heb “and Saul died in his unfaithfulness by which he acted unfaithfully against the Lord, concerning the Lord’s message which he did not keep, also to inquire of a medium to seek [an oracle].” The LXX adds “and the prophet Samuel answered him.” The text alludes to the incident recorded in 1 Sam 28.

¹ tn Heb “and they were helped against them and they were given over into their hand, the Hagrites and all who were with them, for to God they cried out in the battle and he was entreated [or “allowed himself to be entreated”] by them for they trusted in him.”