Discovery Box| (0.57622994594595) | (Job 11:3) |
3 tn The form מַכְלִם (makhlim, “humiliating, mocking”) is the Hiphil participle. The verb כָּלַם (kalam) has the meaning “cover with shame, insult” (Job 20:3). |
| (0.57622994594595) | (Job 11:17) |
1 tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life. |
| (0.57622994594595) | (Job 12:2) |
2 sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it. |
| (0.57622994594595) | (Job 12:4) |
4 tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends. |
| (0.57622994594595) | (Job 12:19) |
2 tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid. |
| (0.57622994594595) | (Job 13:3) |
4 tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17). |
| (0.57622994594595) | (Job 13:10) |
1 sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him. |
| (0.57622994594595) | (Job 13:13) |
1 tn The Hebrew has a pregnant construction: “be silent from me,” meaning “stand away from me in silence,” or “refrain from talking with me.” See GKC 384 §119.ff. The LXX omits “from me,” as do several commentators. |
| (0.57622994594595) | (Job 14:17) |
2 tn The idea has been presented that the background of putting tally stones in a bag is intended (see A. L. Oppenheim, “On an Operational Device in Mesopotamian Bureaucracy,” JNES 18 [1959]: 121-28). |
| (0.57622994594595) | (Job 15:9) |
1 tn The last clause simply has “and it is not with us.” It means that one possesses something through knowledge. Note the parallelism of “know” and “with me” in Ps 50:11. |
| (0.57622994594595) | (Job 15:22) |
1 tn This is the meaning of the Hiphil imperfect negated: “he does not believe” or “he has no confidence.” It is followed by the infinitive construct functioning as the direct object – he does not expect to return (to escape) from darkness. |
| (0.57622994594595) | (Job 15:28) |
3 tn The Hebrew has simply “they are made ready for heaps.” The LXX translates it, “what they have prepared, let others carry away.” This would involve a complete change of the last word. |
| (0.57622994594595) | (Job 16:7) |
1 tn In poetic discourse there is often an abrupt change from person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”). |
| (0.57622994594595) | (Job 17:12) |
1 tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful. |
| (0.57622994594595) | (Job 17:16) |
3 tn The Hebrew word בַּדִּים (baddim) describes the “bars” or “bolts” of Sheol, referring (by synecdoche) to the “gates of Sheol.” The LXX has “with me to Sheol,” and many adopt that as “by my side.” |
| (0.57622994594595) | (Job 18:7) |
3 tn The LXX has “causes him to stumble,” which many commentators accept; but this involves the transposition of the three letters. The verb is שָׁלַךְ (shalakh, “throw”) not כָּשַׁל (kashal, “stumble”). |
| (0.57622994594595) | (Job 18:9) |
2 tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice. |
| (0.57622994594595) | (Job 18:19) |
2 tn Heb “in his sojournings.” The verb גּוּר (gur) means “to reside; to sojourn” temporarily, without land rights. Even this word has been selected to stress the temporary nature of his stay on earth. |
| (0.57622994594595) | (Job 19:4) |
1 tn Job has held to his innocence, so the only way that he could say “I have erred” (שָׁגִיתִי, shagiti) is in a hypothetical clause like this. |
| (0.57622994594595) | (Job 19:6) |
1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
