Discovery Box| (0.59885832432432) | (Job 9:9) |
1 sn The Hebrew has עָשׁ (’ash), although in 38:32 it is עַיִשׁ (’ayish). This has been suggested to be Aldebaran, a star in the constellation Taurus, but there have been many other suggestions put forward by the commentaries. |
| (0.59885832432432) | (Job 13:17) |
2 tn The verb has to be supplied in this line, for the MT has “and my explanation in your ears.” In the verse, both “word” and “explanation” are Aramaisms (the latter appearing in Dan 5:12 for the explanation of riddles). |
| (0.59885832432432) | (Job 16:16) |
1 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”). |
| (0.59885832432432) | (Job 18:7) |
2 tn The verb צָרַר (tsarar) means “to be cramped; to be straitened; to be hemmed in.” The trouble has hemmed him in, so that he cannot walk with the full, vigorous steps he had before. The LXX has “Let the meanest of men spoil his goods.” |
| (0.59885832432432) | (Job 27:12) |
2 tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.” |
| (0.59885832432432) | (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)].” |
| (0.59885832432432) | (Job 33:17) |
1 tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.” |
| (0.59885832432432) | (Job 38:22) |
2 tn The same Hebrew term (אוֹצָר, ’otsar), has been translated “storehouse” in the first line and “armory” in the second. This has been done for stylistic variation, but also because “hail,” as one of God’s “weapons” (cf. the following verse) suggests military imagery; in this context the word refers to God’s “ammunition dump” where he stockpiles hail. |
| (0.59885832432432) | (Psa 18:7) |
2 tn 2 Sam 22:8 has “heavens” which forms a merism with “earth” in the preceding line. The “foundations of the heavens” would be the mountains. However, the reading “foundations of the mountains” has a parallel in Deut 32:22. |
| (0.59885832432432) | (Psa 42:8) |
1 sn The psalmist believes that the Lord has not abandoned him, but continues to extend his loyal love. To this point in the psalm, the author has used the name “God,” but now, as he mentions the divine characteristic of loyal love, he switches to the more personal divine name Yahweh (rendered in the translation as “the |
| (0.59885832432432) | (Psa 54:5) |
2 tn The Kethib (consonantal text) reads a Qal imperfect, “the evil will return,” while the Qere (marginal reading) has a Hiphil imperfect, “he will repay.” The parallel line has an imperative (indicating a prayer/request), so it is best to read a jussive form יָשֹׁב (yashov, “let it [the evil] return”) here. |
| (0.59885832432432) | (Psa 74:1) |
3 sn The psalmist does not really believe God has permanently rejected his people or he would not pray as he does in this psalm. But this initial question reflects his emotional response to what he sees and is overstated for the sake of emphasis. The severity of divine judgment gives the appearance that God has permanently abandoned his people. |
| (0.59885832432432) | (Psa 74:13) |
2 tn The Hebrew text has the plural form, “sea monsters” (cf. NRSV “dragons”), but it is likely that an original enclitic mem has been misunderstood as a plural ending. The imagery of the mythological sea monster is utilized here. See the note on “Leviathan” in v. 14. |
| (0.59885832432432) | (Psa 98:1) |
3 tn The perfect verbal forms in vv. 1-3 are understood here as describing characteristic divine activities. Another option is to translate them as present perfects, “has performed…has accomplished deliverance, etc.” referring to completed actions that have continuing results. |
| (0.59885832432432) | (Pro 6:11) |
1 tn Heb “like a wayfarer” or “like a traveler” (cf. KJV). The LXX has “swiftness like a traveler.” It has also been interpreted as a “highwayman” (cf. NAB) or a “dangerous assailant.” W. McKane suggests “vagrant” (Proverbs [OTL], 324); cf. NASB “vagabond.” Someone traveling swiftly would likely be a robber. |
| (0.59885832432432) | (Pro 12:9) |
2 tn The meaning of the phrase וְעֶבֶד לוֹ (vÿ’eved lo) is ambiguous; the preposition is either possessive (“has a servant”) or a reflexive indirect object (“is a servant for himself”; cf. NAB, TEV). Several versions (LXX, Vulgate, Syriac) read “and yet has a servant.” |
| (0.59885832432432) | (Pro 15:19) |
1 tn Heb “like an overgrowth”; NRSV “overgrown with thorns”; cf. CEV “like walking in a thorn patch.” The point of the simile is that the path of life taken by the lazy person has many obstacles that are painful – it is like trying to break through a hedge of thorns. The LXX has “strewn with thorns.” |
| (0.59885832432432) | (Pro 18:18) |
3 tn Heb “makes a separation” or “decides.” In the book of Proverbs this verb often has a negative connotation, such as separating close friends (e.g., 16:9). But here it has a positive nuance: Opponents are “separated” by settling the issue. |
| (0.59885832432432) | (Pro 21:9) |
2 tn The “house of company” has received numerous interpretations. The word “company” or “companionship” would qualify “house” as a place to be shared. The BHS editors propose “spacious house,” which would call for a transposition of letters (cf. NAB “a roomy house”; NLT “a lovely home”). Such an emendation makes good sense, but has no external support. |
| (0.59885832432432) | (Pro 21:10) |
2 sn The word has the meanings of “desire, crave, long for, lust after.” It usually has “soul” as its subject. The word is used in the Ten Commandments in the prohibition against coveting a neighbor’s house (Deut 5:18). |
