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 the lot, is to be supplied to תּפּילוּ, as 1Sa 14:42. The verb כּרה, however, does not here signify to dig, so that שׁחת, a pit, should be supplied (Heiligst.), still less: dig out earth, and cast it on any one (Ebrard); but has the signification of buying and selling with על of the object, exactly like Job 39:27.

Verses 28-30
Job 6:28-30 28 And now be pleased to observe me keenly, I will not indeed deceive you to your face. 29 Try it again, then: let there be no injustice; Try it again, my righteousness still stands. 30 Is there wrong on my tongue? Or shall not my palate discern iniquity? He begs them to observe him more closely; בּ פּנה, as Ecc 2:11, to observe scrutinizingly. אם is the sign of negative asseveration (Ges. §155, 2, f). He will not indeed shamelessly give them the lie, viz., in respect to the greatness and inexplicableness of his suffering. The challenging שׁוּבוּ we do not translate: retrace your steps, but: begin afresh, to which both the following clauses are better suited. So Schlottm. and von Gerlach. Hahn retains the Chethib שׁובי, in the signification: my answer; but that is impossible: to answer is השׁיב, not שׁוּב. The עוד drawn to שׁובו by Rebia mugrasch is more suitably joined with צדקי־בה, in which בּהּ refers neutrally to the matter of which it treats. They are to try from the beginning to find that comfort which will meet the case. Their accusations are עולה; his complaints, on the contrary, are fully justified. He does not grant that the outburst of his feeling of pain (Job 3) is עולה: he has not so completely lost his power against temptation, that he would not restrain himself, if he should fall into הוּות. Thus wickedness, which completely contaminates feeling and utterance, is called (Psa 52:4).