Discovery Box| (0.44947985294118) | (Job 16:3) |
4 tn The Hiphil of מָרַץ (marats) does not occur anywhere else. The word means “to compel; to force” (see 6:25). |
| (0.44947985294118) | (Job 20:18) |
2 tn Heb “and he does not swallow.” In the context this means “consume” for his own pleasure and prosperity. The verbal clause is here taken adverbially. |
| (0.44947985294118) | (Job 21:21) |
1 tn Heb “his desire.” The meaning is that after he is gone he does not care about what happens to his household (“house” meaning “family” here). |
| (0.44947985294118) | (Job 22:4) |
2 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous. |
| (0.44947985294118) | (Job 25:4) |
1 sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16). |
| (0.44947985294118) | (Job 32:1) |
3 tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument. |
| (0.44947985294118) | (Job 33:5) |
1 tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense. |
| (0.44947985294118) | (Job 35:13) |
1 tn 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.” |
| (0.44947985294118) | (Job 41:26) |
2 tn The verb קוּם (qum, “stand”) with בְּלִי (bÿli, “not”) has the sense of “does not hold firm,” or “gives way.” |
| (0.44947985294118) | (Psa 15:3) |
2 tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28. |
| (0.44947985294118) | (Psa 26:4) |
2 tn Heb “go.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people. |
| (0.44947985294118) | (Psa 26:5) |
2 tn Heb “sit.” The psalmist uses the imperfect form of the verb to emphasize that he does not make a practice of associating with such people. |
| (0.44947985294118) | (Psa 51:6) |
4 sn You want me to possess wisdom. Here “wisdom” does not mean “intelligence” or “learning,” but refers to moral insight and skill. |
| (0.44947985294118) | (Psa 62:6) |
3 sn The wording is identical to that of v. 2, except that רַבָּה (rabbah, “greatly”) does not appear in v. 6. |
| (0.44947985294118) | (Psa 65:5) |
2 sn All the ends of the earth trust in you. This idealistic portrayal of universal worship is typical hymnic hyperbole, though it does anticipate eschatological reality. |
| (0.44947985294118) | (Psa 90:3) |
1 tn In this context the shortened prefix form does not function as a preterite, but indicates what is typical of the world. |
| (0.44947985294118) | (Psa 92:7) |
2 sn God allows the wicked to prosper temporarily so that he might reveal his justice. When the wicked are annihilated, God demonstrates that wickedness does not pay off. |
| (0.44947985294118) | (Psa 118:15) |
2 tn Heb “does valiantly.” The statement refers here to military success (see Num 24:18; 1 Sam 14:48; Pss 60:12; 108:13). |
| (0.44947985294118) | (Psa 127:1) |
1 sn Psalm 127. In this wisdom psalm the psalmist teaches that one does not find security by one’s own efforts, for God alone gives stability and security. |
| (0.44947985294118) | (Pro 1:4) |
4 tn The conjunction “and” does not appear in the Hebrew text but is implied; it is supplied in the translation for the sake of smoothness and style. |
