Discovery Box| (0.25) | (Psa 29:6) | 2 sn Lebanon and Sirion are compared to frisky young animals (a calf…a young ox) who skip and jump. The thunderous shout of the Lord is so powerful, one can see the very mountains shake on the horizon. |
| (0.25) | (Psa 21:7) | 3 tn Another option is to translate the imperfect verbal form as future, “he will not be shaken” (cf. NRSV “he shall not be moved”). Even if one chooses this option, the future tense must be understood in a generalizing sense. |
| (0.25) | (Psa 19:14) | 3 tn Heb “and the one who redeems me.” The metaphor casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis. |
| (0.25) | (Psa 18:40) | 1 tn Heb “and [as for] my enemies, you give to me [the] back [or “neck”].” The idiom “give [the] back” means “to cause [one] to turn the back and run away.” Cf. Exod 23:27. |
| (0.25) | (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. |
| (0.25) | (Psa 10:13) | 4 tn Heb “you will not seek.” The verb דָרַשׁ (darash, “seek”) is used here in the sense of “seek an accounting.” One could understand the imperfect as generalizing about what is typical and translate, “you do not hold [people] accountable.” |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (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.” |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (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.” |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (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. |
| (0.25) | (Job 21:22) | 1 tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical—it is affirming that no one can teach God. |
| (0.25) | (Job 20:22) | 2 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind. |
| (0.25) | (Job 20:22) | 3 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (ʿamel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (ʿamal, “trouble”) here. |
