Discovery Box| (0.25) | (Job 16:8) | 1 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. |
| (0.25) | (Job 16:9) | 2 sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11. |
| (0.25) | (Job 14:20) | 1 tn D. W. Thomas took נֵצַח (netsakh) here to have a superlative meaning: “You prevail utterly against him” (“Use of netsach as a superlative in Hebrew,” JSS 1 [1956]: 107). Death would be God’s complete victory over him. |
| (0.25) | (Job 13:13) | 4 tn The interrogative pronoun מָה (mah) is used in indirect questions, here introducing a clause [with the verb understood] as the object—“whatever it be” (see GKC 443-44 §137.c). |
| (0.25) | (Job 13:8) | 1 sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side. |
| (0.25) | (Job 13:6) | 2 tn The Hebrew word רִבוֹת (rivot, “disputes, contentions”) continues the imagery of presenting a legal case. The term is used of legal disputations and litigation. See, also, v. 19a. |
| (0.25) | (Job 11:17) | 1 tn Some translations add the pronoun to make it specifically related to Job (“your life”), but this is not necessary. The word used here has the nuance of lasting life. |
| (0.25) | (Job 10:16) | 3 tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g). |
| (0.25) | (Job 9:27) | 2 tn The verbal form is a cohortative of resolve: “I will forget” or “I am determined to forget.” The same will be used in the second colon of the verse. |
| (0.25) | (Job 9:10) | 1 sn There is probably great irony in Job’s using this same verse as in 5:9. But Job’s meaning here is different than that of Eliphaz. |
| (0.25) | (Job 9:11) | 2 tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects. |
| (0.25) | (Job 9:4) | 5 tn The use of שָׁלֵם (shalem) in the Qal is rare. It has been translated “remain safe” by E. Dhorme, “survived” by the NEB, “remained unscathed” by the NAB and NIV, or “succeeded” by KJV, G. R. Driver. |
| (0.25) | (Job 9:3) | 1 tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3. |
| (0.25) | (Job 7:11) | 3 tn The verb is not limited to mental musing; it is used for pouring out a complaint or a lament (see S. Mowinckel, “The Verb siah and the Nouns siah, siha,” ST 15 [1961]: 1-10). |
| (0.25) | (Job 7:13) | 1 tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ʾim). See GKC 336-37 §112.hh. |
| (0.25) | (Job 6:30) | 2 tn Heb “my palate.” Here “palate” is used not so much for the organ of speech (by metonymy) as of discernment. In other words, what he says indicates what he thinks. |
| (0.25) | (Job 6:28) | 3 tn The construction uses אִם (ʾim) as in a negative oath to mark the strong negative. He is underscoring his sincerity here. See M. R. Lehmann, “Biblical Oaths,” ZAW 81 (1969): 74-92. |
| (0.25) | (Job 6:2) | 3 tn The Qal infinitive absolute is here used to intensify the Niphal imperfect (see GKC 344-45 §113.w). The infinitive absolute intensifies the wish as well as the idea of weighing. |
| (0.25) | (Job 6:5) | 4 tn The construction forms a double question (אִם…הֲ, ha…ʾim) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 §150.h). |
| (0.25) | (Job 6:4) | 1 sn Job uses an implied comparison here to describe his misfortune—it is as if God had shot poisoned arrows into him (see E. Dhorme, Job, 76-77 for a treatment of poisoned arrows in the ancient world). |
