Discovery Box| (0.5003795) | (Job 6:29) |
2 tn The word עַוְלָה (’avlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. here%27s&tab=notes" ver="">16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy. |
| (0.5003795) | (Job 7:1) |
1 tn The word צָבָא (tsava’) is actually “army”; it can be used for the hard service of military service as well as other toil. As a military term it would include the fixed period of duty (the time) and the hard work (toil). Job here is considering the lot of all humans, not just himself. |
| (0.5003795) | (Job 7:1) |
2 tn The שָׂכִיר (sakhir) is a hired man, either a man who works for wages, or a mercenary soldier (Jer 46:21). The latter sense may be what is intended here in view of the parallelism, although the next verse seems much broader. |
| (0.5003795) | (Job 7:3) |
3 tn The word is שָׁוְא (shav’, “vanity, deception, nothingness, futility”). His whole life – marked here in months to show its brevity – has been futile. E. Dhorme (Job, 98) suggests the meaning “disillusionment,” explaining that it marks the deceptive nature of mortal life. The word describes life as hollow, insubstantial. |
| (0.5003795) | (Job 7:7) |
1 sn Job is probably turning here to God, as is clear from v. here%27s&tab=notes" ver="">11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath. |
| (0.5003795) | (Job 7:14) |
1 tn The Piel of חָתַת (khatat) occurs only here and in Jer 51:56 (where it is doubtful). The meaning is clearly “startle, scare.” The perfect verb with the ו (vav) is fitting in the apodosis of the conditional sentence. |
| (0.5003795) | (Job 7:15) |
1 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with “person.” When a suffix is added to the word, then that pronoun would serve as the better translation, as here with “my soul” = “I” (meaning with every fiber of my being). |
| (0.5003795) | (Job 7:17) |
2 tn The Piel verb is a factitive meaning “to magnify.” The English word “magnify” might not be the best translation here, for God, according to Job, is focusing inordinately on him. It means to magnify in thought, appreciate, think highly of. God, Job argues, is making too much of mankind by devoting so much bad attention on them. |
| (0.5003795) | (Job 7:20) |
3 sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment. |
| (0.5003795) | (Job 8:6) |
5 tn The Piel of שָׁלַם (shalam) means “to make good; to repay; to restore something to its wholeness; to reestablish.” The best understanding here would be “restore [Job] to his place.” Some take the verb in the sense of “reward [Job himself] with a righteous habitation.” |
| (0.5003795) | (Job 8:7) |
2 tn The verb has the idea of “to grow”; here it must mean “to flourish; to grow considerably” or the like. The statement is not so much a prophecy; rather Bildad is saying that “if Job had recourse to God, then….” This will be fulfilled, of course, at the end of the book. |
| (0.5003795) | (Job 8:15) |
1 tn The verb עָמַד (’amad, “to stand”) is almost synonymous with the parallel קוּם (qum, “to rise; to stand”). The distinction is that the former means “to remain standing” (so it is translated here “hold up”), and the latter “rise, stand up.” |
| (0.5003795) | (Job 8:16) |
1 tn The figure now changes to a plant that is flourishing and spreading and then suddenly cut off. The word רָטַב (ratav) means “to be moist; to be watered.” The word occurs in Arabic, Aramaic, and Akkadian, but only twice in the Bible: here as the adjective and in here%27s&tab=notes" ver="">24:8 as the verb. |
| (0.5003795) | (Job 8:22) |
2 tn “Shame” is compared to a garment that can be worn. The “shame” envisioned here is much more than embarrassment or disgrace – it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29. |
| (0.5003795) | (Job 9:14) |
1 tn The construction אַף כִּי־אָנֹכִי (’af ki ’anokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him? |
| (0.5003795) | (Job 9:14) |
2 tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him. |
| (0.5003795) | (Job 9:15) |
1 tn The line begins with אֲשֶׁר (’asher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (’im) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….” |
| (0.5003795) | (Job 9:15) |
2 tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see here%27s&tab=notes" ver="">11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God. |
| (0.5003795) | (Job 9:20) |
1 tn The idea is the same as that expressed in v. here%27s&tab=notes" ver="">15, although here the imperfect verb is used and not the perfect. Once again with the concessive clause (“although I am right”) Job knows that in a legal dispute he would be confused and would end up arguing against himself. |
| (0.5003795) | (Job 9:26) |
2 tn The word אֵבֶה (’eveh) means “reed, papyrus,” but it is a different word than was in here%27s&tab=notes" ver="">8:11. What is in view here is a light boat made from bundles of papyrus that glides swiftly along the Nile (cf. Isa 18:2 where papyrus vessels and swiftness are associated). |
