Discovery Box| (0.46775819607843) | (Job 5:17) |
2 tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God. |
| (0.46775819607843) | (Job 5:18) |
3 tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense. |
| (0.46775819607843) | (Job 5:24) |
2 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God. |
| (0.46775819607843) | (Job 6:4) |
1 sn Job uses an implied comparison here to describe his misfortune – it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world). |
| (0.46775819607843) | (Job 8:1) |
1 sn This speech of Bildad ignores Job’s attack on his friends and focuses rather on Job’s comments about God’s justice. Bildad cannot even imagine saying that God is unjust. The only conclusion open to him is that Job’s family brought this on themselves, and so the only recourse is for Job to humble himself and make supplication to God. To make his point, Bildad will appeal to the wisdom of the ancients, for his theology is traditional. The speech has three parts: vv. 2-7 form his affirmation of the justice of God; vv. 8-19 are his appeal to the wisdom of the ancients, and vv. 20-22 are his summation. See N. C. Habel, “Appeal to Ancient Tradition as a Literary Form,” ZAW 88 (1976): 253-72; W. A. Irwin, “The First Speech of Bildad,” ZAW 51 (1953): 205-16. |
| (0.46775819607843) | (Job 9:5) |
2 sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”). |
| (0.46775819607843) | (Job 9:21) |
2 sn Job believes he is blameless and not deserving of all this suffering; he will hold fast to that claim, even if the future is uncertain, especially if that future involved a confrontation with God. |
| (0.46775819607843) | (Job 9:24) |
2 sn The details of the verse are not easy to explain, but the meaning of the whole verse seems to be about the miscarriage of justice in the courts and the failure of God to do anything about it. |
| (0.46775819607843) | (Job 9:35) |
1 tn There is no conjunction with this cohortative; but the implication from the context is that if God’s rod were withdrawn, if the terror were removed, then Job would speak up without fear. |
| (0.46775819607843) | (Job 10:2) |
2 tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions. |
| (0.46775819607843) | (Job 10:11) |
1 tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did. |
| (0.46775819607843) | (Job 10:13) |
2 sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses. |
| (0.46775819607843) | (Job 11:7) |
1 tn The verb is מָצָא (matsa’, “to find; to discover”). Here it should be given the nuance of potential imperfect. And, in the rhetorical question it is affirming that Job cannot find out the essence of God. |
| (0.46775819607843) | (Job 12:9) |
3 sn The expression “has done this” probably refers to everything that has been discussed, namely, the way that God in his wisdom rules over the world, but specifically it refers to the infliction of suffering in the world. |
| (0.46775819607843) | (Job 12:14) |
2 tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God. |
| (0.46775819607843) | (Job 12:19) |
2 tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid. |
| (0.46775819607843) | (Job 13:8) |
1 sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side. |
| (0.46775819607843) | (Job 13:26) |
2 sn Job acknowledges sins in his youth, but they are trifling compared to the suffering he now endures. Job thinks it unjust of God to persecute him now for those – if that is what is happening. |
| (0.46775819607843) | (Job 14:5) |
4 sn Job is saying that God foreordains the number of the days of man. He foreknows the number of the months. He fixes the limit of human life which cannot be passed. |
| (0.46775819607843) | (Job 14:15) |
1 sn The idea would be that God would sometime in the future call Job into his fellowship again when he longed for the work of his hands (cf. Job 10:3). |
