2tn The line could be read as “do you reckon this for justice? Here “to be” is understood.

3tn The word “when” is not in the Hebrew text, but is implied.

4tn 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.”

5tn The referent of “you” is usually understood to be God.

6tn The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [NCBC], 224). It could also be, “What do I gain without sin?”

7tn The emphatic pronoun calls attention to Elihu who will answer these questions.

8tn The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation.

9tn The preposition is taken here as a comparative min (מִן). The line could also read “that are high above you.” This idea has appeared in the speech of Eliphaz (22:12), Zophar (11:7ff.), and even Job (9:8ff.).

10tn Heb “him” (also in v. 7); the referent (God) has been specified in the translation for clarity.

11tn See Job 7:20.

12tn The phrase “affects only” is supplied in the translation of this nominal sentence.

sn According to Strahan, “Elihu exalts God’s greatness at the cost of His grace, His transcendence at the expense of His immanence. He sets up a material instead of a spiritual stand of profit and loss. He does not realize that God does gain what He desires most by the goodness of men, and loses what He most loves by their evil.”

13tn Heb “and to [or for] a son of man, your righteousness.”

14tn The word “people” is supplied, because the sentence only has the masculine plural verb.

15tn The final noun is an abstract plural, “oppression.” There is no reason to change it to “oppressors” to fit the early versions. The expression is literally “multitude of oppression.”

16tn Heb “the arm,” a metaphor for strength or power.

17tn Or “of the many” (see HALOT 1172 s.v. I רַב 6.a).

18tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.”

19tn The form in the text, the Piel participle from אָלַף (’alaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (m˙’all˙fenu).

20tn Some would render this “teaches us by the beasts.” But Elihu is stressing the unique privilege humans have.

21tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).

22tn Heb “surely – vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.”

23sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him.

24tn The expression “and now” introduces a new complaint of Elihu – in addition to the preceding. Here the verb of v. 14, “you say,” is understood after the temporal ki (כִּי).

25tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying).

26tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.”

27tn The word הֶבֶל (hevel) means “vanity; futility; to no purpose.”