Discovery Box| (0.49392208695652) | (Job 12:4) |
4 tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends. |
| (0.49392208695652) | (Job 12:18) |
1 tn The verb may be classified as a gnomic perfect, or possibly a potential perfect – “he can loosen.” The Piel means “to untie; to unbind” (Job 30:11; 38:31; 39:5). |
| (0.49392208695652) | (Job 13:10) |
1 sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him. |
| (0.49392208695652) | (Job 13:20) |
2 tn “God” is supplied to the verse, for the address is now to him. Job wishes to enter into dispute with God, but he first appeals that God not take advantage of him with his awesome power. |
| (0.49392208695652) | (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. |
| (0.49392208695652) | (Job 14:2) |
3 tn The verb is “and he does not stand.” Here the verb means “to stay fixed; to abide.” The shadow does not stay fixed, but continues to advance toward darkness. |
| (0.49392208695652) | (Job 14:10) |
3 tn This break to a question adds a startling touch to the whole verse. The obvious meaning is that he is gone. The LXX weakens it: “and is no more.” |
| (0.49392208695652) | (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). |
| (0.49392208695652) | (Job 15:23) |
1 tn The MT has “he wanders about for food – where is it?” The LXX has “he has been appointed for food for vultures,” reading אַיָּה (’ayyah, “vulture”) for אַיֵּה (’ayyeh, “where is it?”). This would carry on the thought of the passage – he sees himself destined for the sword and food for vultures. Many commentators follow this reading while making a number of smaller changes in נֹדֵד (noded, “wandering”) such as נִתַּן (nittan, “is given”), נוֹעַד (no’ad, “is appointed”), נוֹדַע (noda’, “is known”), or something similar. The latter involves no major change in consonants. While the MT “wandering” may not be as elegant as some of the other suggestions, it is not impossible. But there is no reading of this verse that does not involve some change. The LXX has “and he has been appointed for food for vultures.” |
| (0.49392208695652) | (Job 15:35) |
2 tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech. |
| (0.49392208695652) | (Job 17:6) |
2 tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people. |
| (0.49392208695652) | (Job 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. |
| (0.49392208695652) | (Job 19:7) |
3 tn The same idea is expressed in Jer 20:8 and Hab 1:2. The cry is a cry for help, that he has been wronged, that there is no justice. |
| (0.49392208695652) | (Job 19:27) |
2 tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace. |
| (0.49392208695652) | (Job 20:20) |
2 tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave. |
| (0.49392208695652) | (Job 21:9) |
4 sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked. |
| (0.49392208695652) | (Job 21:27) |
3 tn E. Dhorme (Job, 321) distinguishes the verb חָמַס (khamas) from the noun for “violence.” He proposes a meaning of “think, imagine”: “and the ideas you imagined about me.” |
| (0.49392208695652) | (Job 21:31) |
2 tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly. |
| (0.49392208695652) | (Job 22:6) |
1 tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason. |
| (0.49392208695652) | (Job 22:12) |
2 tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.” |
