Discovery Box| (0.45962339130435) | (Job 19:9) |
1 sn The images here are fairly common in the Bible. God has stripped away Job’s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See he%27s&tab=notes" ver="">29:14; Isa 61:3; see Ps 8:5 [6]. |
| (0.45962339130435) | (Job 19:12) |
1 sn Now the metaphor changes again. Since God thinks of Job as an enemy, he attacks with his troops, builds the siege ramp, and camps around him to besiege him. All the power and all the forces are at God’s disposal in his attack of Job. |
| (0.45962339130435) | (Job 19:26) |
1 tn This verse on the whole has some serious interpretation problems that have allowed commentators to go in several directions. The verbal clause is “they strike off this,” which is then to be taken as a passive in view of the fact that there is no expressed subject. Some have thought that Job was referring to this life, and that after his disease had done its worst he would see his vindication (see T. J. Meek, “Job 19:25-27,” VT 6 [1956]: 100-103; E. F. Sutcliffe, “Further notes on Job, textual and exegetical,” Bib 31 [1950]: 377; and others). But Job has been clear – he does not expect to live and see his vindication in this life. There are a host of other interpretations that differ greatly from the sense expressed in the MT. Duhm, for example, has “and another shall arise as my witness.” E. Dhorme (Job, 284-85) argues that the vindication comes after death; he emends the verb to get a translation: “and that, behind my skin, I shall stand up.” He explains this to mean that it will be Job in person who will be present at the ultimate drama. But the interpretation is forced, and really unnecessary. |
| (0.45962339130435) | (Job 20:22) |
2 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind. |
| (0.45962339130435) | (Job 21:2) |
3 tn The word תַּנְחוּמֹתֵיכֶם (tankhumotekhem) is literally “your consolations,” the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 14:11), but the consolation he wants from them is that they listen to him and respond accordingly. |
| (0.45962339130435) | (Job 21:5) |
1 tn The verb פְּנוּ (pÿnu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him. |
| (0.45962339130435) | (Job 21:27) |
1 tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him. |
| (0.45962339130435) | (Job 22:6) |
2 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags. |
| (0.45962339130435) | (Job 23:1) |
1 sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (he%27s&tab=notes" ver="">23:2-7), the inaccessibility and power of God (he%27s&tab=notes" ver="">23:8-17), the indifference of God (he%27s&tab=notes" ver="">24:1-25). |
| (0.45962339130435) | (Job 23:2) |
3 tn The preposition can take this meaning; it could be also translated simply “upon.” R. Gordis (Job, 260) reads the preposition “more than,” saying that Job had been defiant (he takes that view) but God’s hand had been far worse. |
| (0.45962339130435) | (Job 23:7) |
2 tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.” |
| (0.45962339130435) | (Job 24:24) |
1 tn The Hebrew throughout this section (vv. he%27s&tab=notes" ver="">18-24) interchanges the singular and the plural. Here again we have “they are exalted…but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone. |
| (0.45962339130435) | (Job 28:27) |
3 tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several |
| (0.45962339130435) | (Job 28:27) |
4 tn The verb חָקַר (khaqar) means “to examine; to search out.” Some of the language used here is anthropomorphic, for the sovereign |
| (0.45962339130435) | (Job 29:3) |
2 tn The form בְּהִלּוֹ (bÿhillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of the ה (he). The proper spelling would have been with a ַ (patakh) under the preposition, reflecting הַהִלּוֹ (hahillo). If it were Qal, it would just mean “when his light shone.” |
| (0.45962339130435) | (Job 30:16) |
1 tn This line can either mean that Job is wasting away (i.e., his life is being poured out), or it can mean that he is grieving. The second half of the verse gives the subordinate clause of condition for this. |
| (0.45962339130435) | (Job 31:6) |
3 tn The verb is וְיֵדַע (vÿyeda’, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.” |
| (0.45962339130435) | (Job 31:22) |
2 tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, kÿtefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].” |
| (0.45962339130435) | (Job 31:28) |
3 tn The verb כָּחַשׁ (kakhash) in the Piel means “to deny.” The root meaning is “to deceive; to disappoint; to grow lean.” Here it means that he would have failed or proven unfaithful because his act would have been a denial of God. |
| (0.45962339130435) | (Job 32:4) |
1 tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward. |
