¹ sn “These things” refers to all of Job’s speech, the general drift of which seems to Bildad to question the justice of God.

¹ sn The name “Elimelech” literally means “My God [is] king.” The narrator’s explicit identification of his name seems to cast him in a positive light.

¹ tn The Hebrew text includes “from upon my two hands,” but as this seems somewhat obvious and redundant, it has been left untranslated for stylistic reasons.

¹ tn The verb is the Hiphil of רָעַע (raʿaʿ, “to be evil”). Moses laments (with the rhetorical question) that God seems to have caused him harm.

² tc The two synonyms might seem to be tautological, but this is fairly common and therefore acceptable in Hebrew prose (cf. Exod 26:18; 38:13; etc.).

² tn Heb “and deep is not its appearance from the skin”; cf. NAB “does not seem to have penetrated below the skin.”

¹ tn The text simply uses a prepositional phrase, “with/in wisdom.” It seems to be qualifying “the women” as the relative clause is.

¹ sn The text seems to describe this part as being in front of the tabernacle, hanging down to form a valence at the entrance (S. R. Driver, Exodus, 284).

⁵ tn The verb is the simple imperfect, “will go,” but given the sense of the passage a potential nuance seems in order.

¹ tn The address now is for “man” (אִישׁ, ʾish), “each one”; here the instruction seems to be focused on the individual heads of the households.

⁵ tn The verb “feared” is intensified by the adverb מְאֹד (m^eʾod): “they feared greatly” or “were terrified.” In one look their defiant boldness seems to have evaporated.

² tn Heb “I have surely hired.” The infinitive absolute precedes the finite verbal form for emphasis. The name Issachar (see v. 18) seems to be related to this expression.

³ tn Some see a reference to “Hittites” here (cf. NIV), but this seems unlikely. See the note on the phrase “sons of Heth” in Gen 23:3.

² tn The last clause seems redundant: “and thus (כֵּן, ken) he did.” It underscores the obedience of Noah to all that God had said.

¹ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

¹ sn Mention of these little ones in the context seems slightly odd since Jesus is addressing disciples, and this seems to refer to disciples. Probably it is another reference to the itinerant messengers mentioned previously (v. 40). Even a minimal act of kindness shown to one of these (a cup of cold water) will not go unacknowledged and unrewarded.

² tn The verb לָפַת (lafat) occurs only here, Job 6:18, and Judg 16:29 (where it seems to mean “grab hold of”). Here the verb seems to carry the meaning “bend, twist, turn,” like its Arabic cognate (see HALOT 533 s.v. לפת, and F. W. Bush, Ruth, Esther [WBC], 163).

¹ tn Most interpret this as a reference to Samson, but this seems premature, since v. 25 suggests he was not yet standing before them. Consequently some prefer to see this statement as displaced and move it to v. 25 (see C. F. Burney, Judges, 387). It seems more likely that the pronoun refers to an image of Dagon.

¹ tn The word is difficult to interpret. There does not seem to be enough evidence to justify the KJV’s translation “naked.” It appears to mean something like “let loose” or “lack restraint” (Prov 29:18). The idea seems to be that the people had broken loose, were undisciplined, and were completely given over to their desires.

² tn There is a slight difficulty here in that vv. 6 and 7 seem to be saying the opposite thing. Many commentators, therefore, emend the Niphal יוּלָּד (yullad, “is born”) to an active participle יוֹלֵד (yoled, “begets”) to place the source of trouble in man himself. But the LXX seems to retain the passive idea: “man is born to trouble.” The contrast between the two verses does not seem too difficult, for it still could imply that trouble’s source is within the man.