Discovery Box| (0.47155097727273) | (Neh 5:15) |
1 tc The Hebrew term אַחַר (’akhar) is difficult here. It normally means “after,” but that makes no sense here. Some scholars emend it to אַחַד (’akhad) and supply the word “day,” which yields the sense “daily.” Cf. TEV “40 silver coins a day for food and wine.” |
| (0.47155097727273) | (Est 2:19) |
1 tc The LXX does not include the words “Now when the young women were being gathered again.” The Hebrew word שֵׁנִית (shenit, “a second time”) is difficult in v. 19, but apparently it refers to a subsequent regathering of the women to the harem. |
| (0.47155097727273) | (Est 3:7) |
4 tn Since v. 7 seems to interrupt the flow of the narrative, many scholars have suggested that it is a late addition to the text. But there is not enough evidence to warrant such a conclusion. Even though its placement is somewhat awkward, the verse supplies to the reader an important piece of chronological information. |
| (0.47155097727273) | (Job 1:4) |
4 tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26). |
| (0.47155097727273) | (Job 1:6) |
1 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong. |
| (0.47155097727273) | (Job 1:11) |
2 sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity. |
| (0.47155097727273) | (Job 1:11) |
4 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God. |
| (0.47155097727273) | (Job 1:12) |
6 sn So Satan, having received his permission to test Job’s sincerity, goes out from the |
| (0.47155097727273) | (Job 1:19) |
2 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25). |
| (0.47155097727273) | (Job 2:6) |
4 sn The irony of the passage comes through with this choice of words. The verb שָׁמַר (shamar) means “to keep; to guard; to preserve.” The exceptive clause casts Satan in the role of a savior – he cannot destroy this life but must protect it. |
| (0.47155097727273) | (Job 2:10) |
4 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203. |
| (0.47155097727273) | (Job 3:6) |
2 tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6,” CBQ 44 (1982): 48-51. |
| (0.47155097727273) | (Job 3:8) |
2 tn The verb is probably “execrate, curse,” from קָבַב (qavav). But E. Ullendorff took it from נָקַב (naqav, “pierce”) and gained a reading “Let the light rays of day pierce it (i.e. the night) apt even to rouse Leviathan” (“Job 3:8,” VT 11 [1961]: 350-51). |
| (0.47155097727273) | (Job 3:11) |
4 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb. |
| (0.47155097727273) | (Job 3:13) |
3 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (’attah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p). |
| (0.47155097727273) | (Job 3:21) |
4 sn The verb חָפַר (khafar) means “to dig; to excavate.” It may have the accusative of the thing that is being sought (Exod 7:24); but here it is followed by a comparative min (מִן). The verse therefore describes the sufferers who excavate or dig the ground to find death, more than others who seek for treasure. |
| (0.47155097727273) | (Job 3:23) |
1 tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required. |
| (0.47155097727273) | (Job 4:4) |
3 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12). |
| (0.47155097727273) | (Job 4:12) |
1 tn The LXX of this verse offers special problems. It reads, “But if there had been any truth in your words, none of these evils would have fallen upon you; shall not my ear receive excellent [information] from him?” The major error involves a dittography from the word for “secret,” yielding “truth.” |
| (0.47155097727273) | (Job 4:20) |
2 tn Or “from morning to evening.” The expression “from morning to evening” is probably not a merism, but rather describes the time between the morning and the evening, as in Isa 38:12: “from day to night you make an end of me.” |
