Discovery Box| (0.45962339130435) | (Job 9:22) |
1 sn The expression “it is one” means that God’s dealings with people is undiscriminating. The number “one” could also be taken to mean “the same” – “it is all the same.” The implication is that it does not matter if Job is good or evil, if he lives or dies. This is the conclusion of the preceding section. |
| (0.45962339130435) | (Job 9:24) |
5 tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (’efo’) and הוּא (hu’) to make the smoother reading: “If it is not he, who then is it?” |
| (0.45962339130435) | (Job 10:6) |
2 tn The imperfect verbs in this verse are best given modal nuances. Does God have such limitations that he must make such an investigation? H. H. Rowley observes that Job implies that God has not yet found the iniquity, or extracted a confession from him (Job [NCBC], 84). |
| (0.45962339130435) | (Job 10:13) |
3 sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan. |
| (0.45962339130435) | (Job 10:20) |
2 tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. he%27s&tab=notes" ver="">18 as well as he%27s&tab=notes" ver="">7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading – his life is short, and he wants the suffering to stop. |
| (0.45962339130435) | (Job 10:21) |
1 sn The verbs are simple, “I go” and “I return”; but Job clearly means before he dies. A translation of “depart” comes closer to communicating this. The second verb may be given a potential imperfect translation to capture the point. The NIV offered more of an interpretive paraphrase: “before I go to the place of no return.” |
| (0.45962339130435) | (Job 11:2) |
5 tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. he%27s&tab=notes" ver="">9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all. |
| (0.45962339130435) | (Job 11:10) |
1 tn The verb יַחֲלֹף (yakhalof) is literally “passes by/through” (NIV “comes along” in the sense of “if it should so happen”). Many accept the emendation to יַחְתֹּף (yakhtof, “he seizes,” cf. Gordis, Driver), but there is not much support for these. |
| (0.45962339130435) | (Job 11:16) |
1 tn For a second time (see v. he%27s&tab=notes" ver="">13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial. |
| (0.45962339130435) | (Job 12:3) |
2 tn Because this line is repeated in he%27s&tab=notes" ver="">13:2, many commentators delete it from this verse (as does the LXX). The Syriac translates נֹפֵל (nofel) as “little,” and the Vulgate “inferior.” Job is saying that he does not fall behind them in understanding. |
| (0.45962339130435) | (Job 12:18) |
3 tn Some commentators want to change אֵזוֹר (’ezor, “girdle”) to אֵסוּר (’esur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley notes that binding the king’s loins this way would mean so that he would do servitude, menial tasks. Such a reference would certainly indicate troubled times. |
| (0.45962339130435) | (Job 12:21) |
1 tn The expression in Hebrew uses מְזִיחַ (mÿziakh, “belt”) and the Piel verb רִפָּה (rippah, “to loosen”) so that “to loosen the belt of the mighty” would indicate “to disarm/incapacitate the mighty.” Others have opted to change the text: P. Joüon emends to read “forehead” – “he humbles the brow of the mighty.” |
| (0.45962339130435) | (Job 13:6) |
1 sn Job first will argue with his friends. His cause that he will plead with God begins in v. he%27s&tab=notes" ver="">13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. he%27s&tab=notes" ver="">3b (see note). Synonymous parallelism between the two halves of this verse supports this translation. |
| (0.45962339130435) | (Job 13:9) |
2 tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition. |
| (0.45962339130435) | (Job 15:20) |
1 tn Heb “all the days of the wicked, he suffers.” The word “all” is an adverbial accusative of time, stating along with its genitives (“of the days of a wicked man”) how long the individual suffers. When the subject is composed of a noun in construct followed by a genitive, the predicate sometimes agrees with the genitive (see GKC 467 §146.a). |
| (0.45962339130435) | (Job 15:28) |
1 sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113). |
| (0.45962339130435) | (Job 16:12) |
2 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.” |
| (0.45962339130435) | (Job 16:19) |
1 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness. |
| (0.45962339130435) | (Job 17:2) |
1 tn The noun is the abstract noun, “mockery.” It indicates that he is the object of derision. But many commentators either change the word to “mockers” (Tur-Sinai, NEB), or argue that the form in the text is a form of the participle (Gordis). |
| (0.45962339130435) | (Job 19:8) |
1 tn The verb גָּדַר (gadar) means “to wall up; to fence up; to block.” God has blocked Job’s way so that he cannot get through. See the note on he%27s&tab=notes" ver="">3:23. Cf. Lam 3:7. |
