Discovery Box| (0.63676667647059) | (Ezr 6:19) |
1 sn At this point the language of the book reverts from Aramaic (4:8–6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26. |
| (0.63676667647059) | (Job 1:5) |
8 tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view. |
| (0.63676667647059) | (Job 1:8) |
2 tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.” |
| (0.63676667647059) | (Job 2:2) |
1 tn Heb “answered the |
| (0.63676667647059) | (Job 3:24) |
3 tn The word normally describes the “roaring” of a lion (Job 4:10); but it is used for the loud groaning or cries of those in distress (Pss 22:1; 32:3). |
| (0.63676667647059) | (Job 8:9) |
2 tn E. Dhorme (Job, 116) observes that the shadow is the symbol of ephemeral things (14:2; 17:7; Ps 144:4). The shadow passes away quickly (116). |
| (0.63676667647059) | (Job 11:11) |
2 tn The expression is literally “men of emptiness” (see Ps 26:4). These are false men, for שָׁוְא (shavÿ’) can mean “vain, empty, or false, deceitful.” |
| (0.63676667647059) | (Job 13:18) |
4 tn The word מִשְׁפָּט (mishpat) usually means “judgment; decision.” Here it means “lawsuit” (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4). |
| (0.63676667647059) | (Job 14:16) |
3 sn Compare Ps 130:3-4, which says, “If you should mark iniquity O |
| (0.63676667647059) | (Job 15:25) |
1 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4). |
| (0.63676667647059) | (Job 16:3) |
2 tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically. |
| (0.63676667647059) | (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. |
| (0.63676667647059) | (Job 21:5) |
2 tn The idiom is “put a hand over a mouth,” the natural gesture for keeping silent and listening (cf. Job 29:9; 40:4; Mic 7:16). |
| (0.63676667647059) | (Job 22:26) |
1 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84). |
| (0.63676667647059) | (Job 27:4) |
1 tn The verse begins with אִם (’im), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4. |
| (0.63676667647059) | (Job 38:1) |
2 sn This is not the storm described by Elihu – in fact, the |
| (0.63676667647059) | (Psa 1:4) |
1 tn Here the Hebrew expression כִּי־אִם (ki-’im, “instead,” cf. v. 2) introduces a contrast between the prosperity of the godly depicted in v. 3 and the destiny of the wicked described in v. 4. |
| (0.63676667647059) | (Psa 7:2) |
1 tn The verb is singular in the Hebrew text, even though “all who chase me” in v. 1 refers to a whole group of enemies. The singular is also used in vv. 4-5, but the psalmist returns to the plural in v. 6. The singular is probably collective, emphasizing the united front that the psalmist’s enemies present. This same alternation between a collective singular and a plural referring to enemies appears in Pss 9:3, 6; 13:4; 31:4, 8; 41:6, 10-11; 42:9-10; 55:3; 64:1-2; 74:3-4; 89:22-23; 106:10-11; 143:3, 6, 9. |
| (0.63676667647059) | (Psa 13:5) |
1 tn The grammatical construction used here (conjunction with independent pronoun) highlights the contrast between the psalmist’s defeated condition envisioned in v. 4 and confident attitude he displays in v. 5. |
| (0.63676667647059) | (Psa 14:1) |
3 sn “There is no God.” The statement is probably not a philosophical assertion that God does not exist, but rather a confident affirmation that God is unconcerned about how men live morally and ethically (see Ps 10:4, 11). |
