Discovery Box| (0.30) | (Job 34:10) | 1 tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.” |
| (0.30) | (Job 30:22) | 3 tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (teshuʾah, “storm”). |
| (0.30) | (Job 27:5) | 2 tn In the Hebrew text “you” is plural—a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation. |
| (0.30) | (Job 22:16) | 2 tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.” |
| (0.30) | (Job 21:19) | 4 tn The verb שָׁלַם (shalam) in the Piel has the meaning of restoring things to normal, making whole, and so reward, repay (if for sins), or recompense in general. |
| (0.30) | (Job 19:18) | 1 sn The use of the verb “rise” is probably fairly literal. When Job painfully tries to get up and walk, the little boys make fun of him. |
| (0.30) | (Job 19:6) | 3 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net. |
| (0.30) | (Job 18:2) | 1 tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job. |
| (0.30) | (Job 16:4) | 3 tn This verb אַחְבִּירָה (ʾakhbirah) is usually connected to חָבַר (khavar, “to bind”). There are several suggestions for this word. J. J. Finkelstein proposed a second root, a homonym, meaning “to make a sound,” and so here “to harangue” (“Hebrew habar and Semitic HBR,” JBL 75 [1956]: 328-31; see also O. Loretz, “HBR in Job 16:4, ” CBQ 23 [1961]: 293-94, who renders it “I could make noisy speeches”). Other suggestions have been for new meanings based on cognate studies, such as “to make beautiful” (i.e., make polished speeches). |
| (0.30) | (Job 13:16) | 1 sn The fact that Job will dare to come before God and make his case is evidence—to Job at least—that he is innocent. |
| (0.30) | (Job 12:17) | 5 tn Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools. |
| (0.30) | (Job 11:19) | 1 tn The clause that reads “and there is no one making you afraid,” is functioning circumstantially here (see 5:4; 10:7). |
| (0.30) | (Job 11:2) | 1 tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters. |
| (0.30) | (Job 7:17) | 1 tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this. |
| (0.30) | (Job 6:19) | 3 tn The words “for these streams” are supplied from context to complete the thought and make the connection with the preceding context. |
| (0.30) | (Job 1:8) | 1 sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities. |
| (0.30) | (2Ch 11:22) | 1 tn Heb “and Rehoboam appointed for a head Abijah son of Maacah for ruler among his brothers, indeed to make him king.” |
| (0.30) | (2Ch 10:14) | 1 tc The Hebrew text reads, “I will make heavy your yoke,” but many medieval Hebrew mss and other ancient textual witnesses have, “my father made heavy your yoke.” |
| (0.30) | (2Ch 7:20) | 5 tn Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach. |
| (0.30) | (2Ch 7:12) | 2 tn Heb “temple of sacrifice.” This means the Lord designated the temple as the place for making sacrifices, and this has been clarified in the translation. |
