¹ tc The MT reads נְגִידִים (n^egidim) “nobles.” HALOT interprets this as the plural form of the noun that lies behind the preposition נֶגֶד (neged), meaning “correct, proper expressions” (HALOT 667, s.v. נֶגֶד). The translation follows BHS in reading נְגָדִים (n^egadim) “noble things” as a substantival adjective based on the same root.

² tc Heb “sons.” The MT reads בַבָּנִים (vabbanim) “among the sons,” perhaps meaning “young men” (cf. Song 2:3; HALOT 138, s. v. I בֵּן). Based on the Syriac, Targum, and Vulgate, perhaps the text should read בַנְבָלִים (van^evalim, “among the fools”).

³ tc The Kethib reads וְלַעֲנִיִּים (v^elaʿaniyyim) from עָנִי (ʿani, “afflicted”), followed by the NASB. The Qere, supported by the LXX, Targum, and Latin Vulgate reads וְלַעֲנָוִים (v^elaʿanavim) from עָנָו (ʿanav, “meek, humble”) followed by the NIV, ESV, NRSV and others.

⁴ tc The Kethib is the singular noun with third person masculine singular suffix חֲסִידוֹ (khasido) “his pious one.” The Qere reads the plural noun with third person masculine singular suffix חֲסִידָיו (khasidayv) “his pious ones.” The LXX εὐλαβουμένων αὐτόν (eulaboumenōn auton) supports the Qere reading.

¹ tn The verb form in the Kethib (consonantal Hebrew text) appears to be a Hiphil imperfect from the root מוּט (mut, “to sway”), but the Hiphil occurs only here and in Ps 55:3, where it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). In Ps 140:10 the form יַמְטֵר (yamter, “let him rain down”) should probably be read.

¹ tc Heb “and his attendants a flaming fire.” The lack of agreement between the singular “fire” and plural “attendants” has prompted various emendations. Some read “fire and flame.” The present translation assumes an emendation from מְשָׁרְתָיו (m^eshar^etayv, “his attendants”) to מְשָׁרְתוֹ (m^eshar^eto, “his attendant”), a reading supported by one of the Dead Sea Scrolls, 4Q⁹³.

¹ tn The present translation (like most modern translations) follows the Qere (marginal reading), which reads literally, “and to him [are] we.” The Kethib (consonantal text) has “and not we.” The suffixed preposition לוֹ (lo, “to him”) was confused aurally with the negative particle לֹא (loʾ, “not”) because the two sound identical.

² tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line.

² tc This is the reading following the Qere. The Kethib and the Syriac and the LXX suggest a reading יָשִׂים (yasim, “if he [God] recalls”). But this would require leaving out “his heart,” and would also require redividing the verse to make “his spirit” the object. It makes better parallelism, but may require too many changes.

² tc The word מֻאוּם (muʾum) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (m^eʾumah, “anything,” see the versions and the Kethib). Either reading fits the passage.

³ tc The MT has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (ʿal, “against”) one should read עוּל (ʿul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.

² tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.

¹ tc The MT reads here מְרִי (m^eri, “rebellious”). The word is related to the verb מָרָה (marah, “to revolt”). Many commentators follow the Vulgate, Targum Job, and the Syriac to read מַר (mar, “bitter”). The LXX offers no help here.

² tc The translation follows the LXX reading חַד (khad, “one”) rather than the MT חֲדַת (khadat, “new”). If the MT reading “new” is understood to mean freshly cut timber that has not yet been seasoned it would seem to be an odd choice for construction material.

³ tc The translation reads with some medieval Hebrew MSS and ancient versions בְּעָרֵיהֶם (b^eʿarehem, “in their towns”), rather than the reading בֶּעָרִים (beʿarim, “in the towns”) found in the MT. Cf. Neh 7:72 HT [7:73 ET].

¹ tc The translation follows the suggestion in BHS and reads אַנְשֵׁי בֵּית (ʾanshe bet, “men of the house of”) here rather than the reading בְּנֵי (b^ene, “the sons of”) found in the MT. And see H. G. M. Williamson, Ezra, Nehemiah (WBC), 25.

² tc The Hebrew text reads literally, “and he led him from all around.” However, the present translation prefers the Septuagint and Vulgate reading, which suggests an original text of וַיָּנַח לָהֶם מִסָּבִיב (vayyanakh lahem missaviv, “and he gave rest to them from all around”). See 2 Chr 15:15 and 20:30.

³ tc The parallel text of 2 Sam 8:12 of the MT reads “Aram.” However, a few Hebrew mss along with the LXX and Syriac of 2 Sam 8:12 read “Edom” in agreement with 1 Chr 18:11 (cf. 2 Sam 8:14).

¹ tn The MT reads “Tibhath” here, a variant name for Tebah (cf. 2 Sam 8:8). Some English translations substitute the other version of the name here (e.g., NIV, NLT), while others follow the reading of the Hebrew text at this point (e.g., NAB, NASB, NRSV).

² tn Most Hebrew mss read “Bathshua” here, but 2 Sam 12:24 makes it clear Bathsheba was Solomon’s mother. “Bathsheba” is read by one Hebrew ms and the Vulgate. Many English translations (e.g., NAB, NIV, NLT) render the name “Bathsheba” to avoid confusion.