Discovery Box| (0.46074659615385) | (Job 16:19) |
2 tn The parallelism now uses the Aramaic word “my advocate” – the one who testifies on my behalf. The word again appears in Gen 31:47 for Laban’s naming of the “heap of witness” in Aramaic – “Sahadutha.” |
| (0.46074659615385) | (Job 18:14) |
3 sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries. |
| (0.46074659615385) | (Job 20:20) |
2 tn The verb is the passive participle of the verb חָמַד (khamad) which is one of the words for “covet; desire.” This person is controlled by his desires; there is no escape. He is a slave. |
| (0.46074659615385) | (Job 20:22) |
3 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (’amel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (’amal, “trouble”) here. |
| (0.46074659615385) | (Job 21:31) |
2 tn Heb “Who declares his way to his face? // Who repays him for what he has done?” These rhetorical questions, which expect a negative answer (“No one!”) have been translated as indicative statements to bring out their force clearly. |
| (0.46074659615385) | (Job 22:3) |
1 tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it. |
| (0.46074659615385) | (Job 22:15) |
1 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment. |
| (0.46074659615385) | (Job 29:6) |
1 tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life. |
| (0.46074659615385) | (Job 32:3) |
3 tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point. |
| (0.46074659615385) | (Job 35:10) |
1 tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.” |
| (0.46074659615385) | (Job 35:14) |
1 sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him. |
| (0.46074659615385) | (Job 35:15) |
2 tn The verb פָקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying). |
| (0.46074659615385) | (Job 36:10) |
3 tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent” – to return from evil. Here the imperfect should be obligatory – they must do it. |
| (0.46074659615385) | (Job 40:2) |
1 tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.” |
| (0.46074659615385) | (Job 40:8) |
1 tn The verb פָּרַר (parar) means “to annul; to break; to frustrate.” It was one thing for Job to claim his own integrity, but it was another matter altogether to nullify God’s righteousness in the process. |
| (0.46074659615385) | (Psa 1:3) |
1 tn The Hebrew perfect verbal form with vav (ו) consecutive here carries the same characteristic force as the imperfect in the preceding verse. According to the psalmist, the one who studies and obeys God’s commands typically prospers. |
| (0.46074659615385) | (Psa 7:12) |
3 tn Heb “his bow he treads and prepares it.” “Treading the bow” involved stepping on one end of it in order to string it and thus prepare it for battle. |
| (0.46074659615385) | (Psa 11:5) |
5 tn Heb “the wicked [one] and the lover of violence.” The singular form is used here in a collective or representative sense. Note the plural form רְשָׁעִים (rÿsha’im, “wicked [ones]”) in vv. one%27s&tab=notes" ver="">2 and 6. |
| (0.46074659615385) | (Psa 17:7) |
2 tn Heb “[O] one who delivers those who seek shelter from the ones raising themselves up, by your right hand.” The Lord’s “right hand” here symbolizes his power to protect and deliver. |
| (0.46074659615385) | (Psa 18:2) |
1 sn My high ridge. This metaphor pictures God as a rocky, relatively inaccessible summit, where one would be able to find protection from enemies. See 1 Sam 23:25, 28. |
