[12:16] 1 tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success.
[12:16] 2 tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody – all are under the wisdom of God.
[19:4] 3 tn Job has held to his innocence, so the only way that he could say “I have erred” (שָׁגִיתִי, shagiti) is in a hypothetical clause like this.
[19:4] 4 tn There is a long addition in the LXX: “in having spoken words which it is not right to speak, and my words err, and are unreasonable.”
[19:4] 5 tn The word מְשׁוּגָה (mÿshugah) is a hapax legomenon. It is derived from שׁוּג (shug, “to wander; to err”) with root paralleling שָׁגַג (shagag) and שָׁגָה (shagah). What Job is saying is that even if it were true that he had erred, it did not injure them – it was solely his concern.
