Discovery Box| (0.57486432432432) | (2Sa 1:5) |
1 tn In v. 2 he is called simply a “man.” The word used here in v. 5 (so also in vv. 6, 13, 15), though usually referring to a young man or servant, may in this context designate a “fighting” man, i.e., a soldier. |
| (0.57486432432432) | (2Sa 6:5) |
2 tc Heb “were celebrating before the |
| (0.57486432432432) | (2Sa 17:21) |
3 tn Heb “for thus Ahithophel has devised against you.” The expression “thus” is narrative shorthand, referring to the plan outlined by Ahithophel (see vv. 1-3). The men would surely have outlined the plan in as much detail as they had been given by the messenger. |
| (0.57486432432432) | (2Sa 22:49) |
2 tn Heb “you lift me up.” In light of the preceding and following references to deliverance, the verb רוּם (rum) probably here refers to being rescued from danger (see Ps 9:13). However, it could mean “exalt; elevate” here, indicating that the |
| (0.57486432432432) | (1Ch 18:6) |
1 tc Heb “and David placed in Aram of Damascus.” The object נְצִיבִים (nÿtsivim, “garrisons”) appears to have been accidentally omitted from the text. See v. 13, as well as the parallel passage in 2 Sam 8:6, which includes it. |
| (0.57486432432432) | (1Ch 21:12) |
2 tc Heb “or three months being swept away from before your enemies and the sword of your enemies overtaking.” The Hebrew term נִסְפֶּה (nisppeh, Niphal participle from סָפָה, safah) should probably be emended to נֻסְכָה (nusÿkhah, Qal infinitive from נוּס [nus] with second masculine singular suffix). See 2 Sam 24:13. |
| (0.57486432432432) | (2Ch 20:15) |
1 tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all. |
| (0.57486432432432) | (Job 1:7) |
4 tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17). |
| (0.57486432432432) | (Job 1:20) |
2 sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24. |
| (0.57486432432432) | (Job 3:10) |
3 tn The Hebrew has simply “my belly [= womb].” The suffix on the noun must be objective – it was the womb of Job’s mother in which he lay before his birth. See however N. C. Habel, “The Dative Suffix in Job 33:13,” Bib 63 (1982): 258-59, who thinks it is deliberately ambiguous. |
| (0.57486432432432) | (Job 4:2) |
4 tn The construction uses a noun with the preposition: “and to refrain with words – who is able?” The Aramaic plural of “words” (מִלִּין, millin) occurs 13 times in Job, with the Hebrew plural ten times. The commentaries show that Eliphaz’s speech had a distinctly Aramaic coloring to it. |
| (0.57486432432432) | (Job 5:8) |
4 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x). |
| (0.57486432432432) | (Job 5:13) |
2 sn This is the only quotation from the Book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19. |
| (0.57486432432432) | (Job 5:23) |
3 tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Compare Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g). |
| (0.57486432432432) | (Job 6:11) |
1 sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about. |
| (0.57486432432432) | (Job 7:14) |
2 tn The Piel of בָּעַת (ba’at, “terrify”) is one of the characteristic words in the book of Job; it occurs in 3:5; 9:34; 13:11, 21; 15:24; 18:11; and 33:7. |
| (0.57486432432432) | (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 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God. |
| (0.57486432432432) | (Job 10:11) |
2 tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word סָכַךְ (sakhakh), here a Poel prefixed conjugation (preterite), means “to knit together.” The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life). |
| (0.57486432432432) | (Job 11:1) |
1 sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20). |
| (0.57486432432432) | (Job 11:16) |
1 tn For a second time (see v. 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. |
