Discovery Box| (0.496241) | (Job 9:32) |
3 tn The sense of the verb “come” with “together in judgment” means “to confront one another in court.” See Ps 143:2. |
| (0.496241) | (Job 11:19) |
1 tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see one%27s&tab=notes" ver="">5:4; 10:7). |
| (0.496241) | (Job 13:27) |
2 tn The word means “ways; roads; paths,” but it is used here in the sense of the “way” in which one goes about his activities. |
| (0.496241) | (Job 14:3) |
2 tn The verse opens with אַף־עַל־זֶה (’af-’al-zeh), meaning “even on such a one!” It is an exclamation of surprise. |
| (0.496241) | (Job 21:22) |
1 tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical – it is affirming that no one can teach God. |
| (0.496241) | (Job 22:8) |
2 tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause. |
| (0.496241) | (Job 23:9) |
1 sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south. |
| (0.496241) | (Job 23:13) |
1 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i). |
| (0.496241) | (Job 39:30) |
1 tn The word חֲלָלִים (khalalim) designates someone who is fatally wounded, literally the “pierced one,” meaning anyone or thing that dies a violent death. |
| (0.496241) | (Job 41:10) |
1 sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone. |
| (0.496241) | (Psa 11:4) |
1 tn Because of the royal imagery involved here, one could translate “lofty palace.” The |
| (0.496241) | (Psa 12:4) |
4 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak. |
| (0.496241) | (Psa 15:4) |
2 tn Heb “those who fear the |
| (0.496241) | (Psa 18:1) |
8 tn Heb “my strength.” “Strength” is metonymic here, referring to the Lord as the one who bestows strength to the psalmist; thus the translation “my source of strength.” |
| (0.496241) | (Psa 18:6) |
2 tn Heb “from his temple.” Verse one%27s&tab=notes" ver="">10, which pictures God descending from the sky, indicates that the heavenly temple is in view, not the earthly one. |
| (0.496241) | (Psa 18:32) |
1 tn Heb “the God.” The prefixed article emphasizes the |
| (0.496241) | (Psa 18:47) |
2 tn Heb “is the one who grants vengeance to me.” The plural form of the noun indicates degree here, suggesting complete vengeance or vindication. |
| (0.496241) | (Psa 19:7) |
4 tn Or “the [morally] naive,” that is, the one who is young and still in the process of learning right from wrong and distinguishing wisdom from folly. |
| (0.496241) | (Psa 26:2) |
1 tn Heb “evaluate my kidneys and my heart.” The kidneys and heart were viewed as the seat of one’s volition, conscience, and moral character. |
| (0.496241) | (Psa 28:1) |
2 tn Heb “my rocky summit.” The Lord is compared to a rocky summit where one can find protection from enemies. See Ps 18:2. |
