[19:4] 1 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] 2 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] 3 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.
[19:6] 4 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice.
[19:6] 5 tn The Piel of עָוַת (’avat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.
[19:6] 6 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net.
[19:6] 7 tn The word מְצוּדוֹ (mÿtsudo) is usually connected with צוּד (tsud, “to hunt”), and so is taken to mean “a net.” Gordis and Habel, however, interpret it to mean “siegeworks” thrown up around a city – but that would require changing the ד (dalet) to a ר (resh) (cf. NLT, “I am like a city under siege”). The LXX, though, has “bulwark.” Besides, the previous speech used several words for “net.”
