Discovery Box| (0.4921985) | (Job 6:30) |
3 tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?” |
| (0.4921985) | (Job 8:21) |
1 tn The word עַד (’ad, “until”) would give the reading “until he fills your mouth with laughter,” subordinating the verse to the preceding with some difficulty in interpretation. It would be saying that God will not reject the blameless man until he filled Job with joy. Almost all commentators and modern versions change the pointing to עוֹד (’od, “yet”), forming a hope for the future blessing of joy for Job. |
| (0.4921985) | (Job 9:2) |
5 sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in he%27s&tab=notes" ver="">4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right. |
| (0.4921985) | (Job 10:12) |
2 tn E. Dhorme (Job, 150) suggests that the relation between these two words is like a hendiadys. In other words, “life,” which he says is made prominent by the shift of the copula, specifies the nature of the grace. He renders it “the favor of life.” D. J. A. Clines at least acknowledges that the expression “you showed loyal love with me” is primary. There are many other attempts to improve the translation of this unusual combination. |
| (0.4921985) | (Job 15:21) |
2 tn The word שׁוֹדֵד (shoded) means “a robber; a plunderer” (see Job 12:6). With the verb bo’ the sentence means that the robber pounces on or comes against him (see GKC 373 §118.f). H. H. Rowley observes that the text does not say that he is under attack, but that the sound of fears is in his ears, i.e., that he is terrified by thoughts of this. |
| (0.4921985) | (Job 20:23) |
4 tn Heb “rain down upon him, on his flesh.” Dhorme changes עָלֵימוֹ (’alemo, “upon him”) to “his arrows”; he translates the line as “he rains his arrows upon his flesh.” The word בִּלְחוּמוֹ (bilkhumo,“his flesh”) has been given a wide variety of translations: “as his food,” “on his flesh,” “upon him, his anger,” or “missiles or weapons of war.” |
| (0.4921985) | (Job 27:8) |
1 tn The verb יִבְצָע (yivtsa’) means “to cut off.” It could be translated transitively or intransitively – the latter is better here (“when he is cut off”). Since the next line speaks of prayer, some have thought this verse should be about prayer. Mandelkern, in his concordance (p. 228b), suggested the verb should be “when he prays” (reading יִפְגַּע [yifga’] in place of יִבְצָע [yivtsa’]). |
| (0.4921985) | (Job 29:1) |
1 sn Now that the debate with his friends is over, Job concludes with a soliloquy, just as he had begun with one. Here he does not take into account his friends or their arguments. The speech has three main sections: Job’s review of his former circumstances (he%27s&tab=notes" ver="">29:1-25); Job’s present misery (he%27s&tab=notes" ver="">30:1-31); and Job’s vindication of his life (he%27s&tab=notes" ver="">31:1-40). |
| (0.4921985) | (Job 31:34) |
3 sn There is no clear apodosis for all these clauses. Some commentators transfer the verses around to make them fit the constructions. But the better view is that there is no apodosis – that Job broke off here, feeling it was useless to go further. Now he will address God and not men. But in vv. he%27s&tab=notes" ver="">38-40b he does return to a self-imprecation. However, there is not sufficient reason to start rearranging all the verses. |
| (0.4921985) | (Job 36:33) |
1 tn Peake knew of over thirty interpretations for this verse. The MT literally says, “He declares his purpose [or his shout] concerning it; cattle also concerning what rises.” Dhorme has it: “The flock which sniffs the coming storm has warned the shepherd.” Kissane: “The thunder declares concerning him, as he excites wrath against iniquity.” Gordis translates it: “His thunderclap proclaims his presence, and the storm his mighty wrath.” Many more could be added to the list. |
| (0.4921985) | (Job 39:12) |
2 tc There is a textual problem here: יָשׁוּב (yashuv) is the Kethib, meaning “[that] he will return”; יָשִׁיב (yashiv) is the Qere, meaning “that he will bring in.” This is the preferred reading, since the object follows it. For commentators who think the line too unbalanced for this, the object is moved to the second colon, and the reading “returns” is taken for the first. But the MT is perfectly clear as it stands. |
| (0.4921985) | (Job 41:10) |
2 tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. NRSV, NJB). |
| (0.4921985) | (Job 42:10) |
2 sn The expression here is interesting: “he returned the captivity of Job,” a clause used elsewhere in the Bible of Israel (see e.g., Ps 126). Here it must mean “the fortunes of Job,” i.e., what he had lost. There is a good deal of literature on this; for example, see R. Borger, “Zu sub sb(i)t,” ZAW 25 (1954): 315-16; and E. Baumann, ZAW 6 (1929): 17ff. |
| (0.4921985) | (Psa 5:9) |
5 sn As the psalmist walks down the path in which God leads him, he asks the |
| (0.4921985) | (Psa 7:5) |
1 tn The vocalization of the verb form seems to be a mixture of Qal and Piel (see GKC 168 §63.n). The translation assumes the Piel, which would emphasize the repetitive nature of the action. The translation assumes the prefixed verbal form is a jussive. The psalmist is so certain that he is innocent of the sins mentioned in vv. he%27s&tab=notes" ver="">3-4, he pronounces an imprecation on himself for rhetorical effect. |
| (0.4921985) | (Psa 10:1) |
1 sn Psalm 10. Many Hebrew |
| (0.4921985) | (Psa 17:15) |
2 sn When I awake you will reveal yourself to me. Some see in this verse an allusion to resurrection. According to this view, when the psalmist awakens from the sleep of death, he will see God. It is unlikely that the psalmist had such a highly developed personal eschatology. As noted above, it is more likely that he is anticipating a divine visitation and mystical encounter as a prelude to his deliverance from his enemies. |
| (0.4921985) | (Psa 18:26) |
3 sn Verses he%27s&tab=notes" ver="">25-26 affirm God’s justice. He responds to people in accordance with their moral character. His response mirrors their actions. The faithful and blameless find God to be loyal and reliable in his dealings with them. But deceivers discover he is able and willing to use deceit to destroy them. For a more extensive discussion of the theme of divine deception in the OT, see R. B. Chisholm, “Does God Deceive?” BSac 155 (1998): 11-28. |
| (0.4921985) | (Psa 18:46) |
1 tn Elsewhere the construction חַי־יְהוָה (khay-yÿhvah) is used exclusively as an oath formula, “as surely as the |
| (0.4921985) | (Psa 20:9) |
2 tn If the imperative is retained in the preceding line, then the prefixed verbal form is best taken as a jussive of prayer, “may he answer us.” However, if the imperative in the previous line is emended to a perfect, the prefixed form is best taken as imperfect, “he will answer us” (see the note on the word “king” at the end of the previous line). |
