Discovery Box| (0.10) | (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. |
| (0.10) | (Job 10:2) | 2 tn The Hiphil imperative of יָדַע (yadaʿ) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions. |
| (0.10) | (Job 9:34) | 4 tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid. |
| (0.10) | (Job 9:23) | 1 sn The point of these verses is to show—rather boldly—that God does not distinguish between the innocent and the guilty. |
| (0.10) | (Job 9:19) | 3 sn Job is saying that whether it is a trial of strength or an appeal to justice, he is unable to go against God. |
| (0.10) | (Job 9:13) | 3 tn The verb שָׁחַח (shakhakh) means “to be prostrate” or “to crouch.” Here the enemies are prostrate under the feet of God—they are crushed. |
| (0.10) | (Job 9:11) | 4 sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons. |
| (0.10) | (Job 9:4) | 1 tn The genitive phrase translated “in heart” would be a genitive of specification, specifying that the wisdom of God is in his intelligent decisions. |
| (0.10) | (Job 8:2) | 1 sn “These things” refers to all of Job’s speech, the general drift of which seems to Bildad to question the justice of God. |
| (0.10) | (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. |
| (0.10) | (Job 7:14) | 1 sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night. |
| (0.10) | (Job 5:14) | 3 sn The verse provides a picture of the frustration and bewilderment in the crafty who cannot accomplish their ends because God thwarts them. |
| (0.10) | (Job 5:10) | 1 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God. |
| (0.10) | (Job 2:6) | 1 tn The particle הִנּוֹ (hinno) is literally, “here he is!” God presents Job to Satan, with the restriction on preserving Job’s life. |
| (0.10) | (Job 2:4) | 1 tn The form is the simple preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence. |
| (0.10) | (Job 1:11) | 2 tn The force of the imperatives in this sentence are almost conditional—if God were to do this, then surely Job would respond differently. |
| (0.10) | (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. |
| (0.10) | (Est 4:14) | 2 tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background. |
| (0.10) | (Ezr 6:7) | 1 tc For the MT reading “the work on this temple of God” the LXX reads “the servant of the Lord Zurababel” [= Zerubbabel]. |
| (0.10) | (Ezr 5:5) | 1 tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern. |
