Discovery BoxJob 13:9 
Context13:9 Would it turn out well if he would examine 1 you?
Or as one deceives 2 a man would you deceive him?
Job 14:5
Context14:5 Since man’s days 3 are determined, 4
the number of his months is under your control; 5
you have set his limit 6 and he cannot pass it.
Job 16:8
Contextand it 8 has become a witness;
my leanness 9 has risen up against me
and testifies against me.
Job 19:29
Context19:29 Fear the sword yourselves,
for wrath 10 brings the punishment 11 by the sword,
so that you may know
that there is judgment.” 12
Job 33:13
Context33:13 Why do you contend against him,
that he does not answer all a person’s 13 words?
Job 36:18
Context36:18 Be careful that 14 no one entices you with riches;
do not let a large bribe 15 turn you aside.
1 tn The verb חָפַר (khafar) means “to search out, investigate, examine.” In the conditional clause the imperfect verb expresses the hypothetical case.
2 tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition.
3 tn Heb “his days.”
4 tn The passive participle is from חָרַץ (kharats), which means “determined.” The word literally means “cut” (Lev 22:22, “mutilated”). E. Dhorme, (Job, 197) takes it to mean “engraved” as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of “decreed.” This, he argues, is parallel to the way חָקַק (khaqaq, “engrave”) is used. The word חֹק (khoq) is an “ordinance” or “statute”; the idea is connected to the verb “to engrave.” The LXX has “if his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.”
5 tn Heb “[is] with you.” This clearly means under God’s control.
6 tn The word חֹק (khoq) has the meanings of “decree, decision, and limit” (cf. Job 28:26; 38:10).
sn Job is saying that God foreordains the number of the days of man. He foreknows the number of the months. He fixes the limit of human life which cannot be passed.
7 tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.
8 tn The subject is “my calamity.”
9 tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me).
10 tn The word “wrath” probably refers to divine wrath for the wicked. Many commentators change this word to read “they,” or more precisely, “these things.”
11 tn The word is “iniquities”; but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).
12 tc The last word is problematic because of the textual variants in the Hebrew. In place of שַׁדִּין (shaddin, “judgment”) some have proposed שַׁדַּי (shadday, “Almighty”) and read it “that you may know the Almighty” (Ewald, Wright). Some have read it יֵשׁ דַּיָּן (yesh dayyan, “there is a judge,” Gray, Fohrer). Others defend the traditional view, arguing that the שׁ (shin) is the abbreviated relative particle on the word דִּין (din, “judgment”).
13 tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.
14 tn The first expression is idiomatic: the text says, “because wrath lest it entice you” – thus, beware.
15 tn The word is כֹּפֶר (kofer), often translated “ransom,” but frequently in the sense of a bribe.
