Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.18) | (Job 11:1) | 1 sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20). |
| (0.18) | (Job 11:2) | 1 tc The LXX, Targum Job, Symmachus, and Vulgate all assume that the vocalization of רֹב (rov, “abundance”) should be רַב (rav, “great”): “great of words.” This would then mean “one who is abundant of words,” meaning, “a man of many words,” and make a closer parallel to the second half. But the MT makes good sense as it stands. |
| (0.18) | (Job 10:12) | 3 tn The noun פְּקֻדָּה (pequddah), originally translated “visitation,” actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. “Providence” may be too general for the translation, but it is not far from the meaning of this line. The LXX has “your oversight.” |
| (0.18) | (Job 10:17) | 2 tn The Hebrew simply says “changes and a host are with me.” The “changes and a host” is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God—always fresh attacks. |
| (0.18) | (Job 10:16) | 1 tn The MT has the third person of the verb, “and he lifts himself up.” One might assume that the subject is “my head”—but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16, ” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yageaʿ, “exhausted”) for יִגְאֶה (yigʾeh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial third person was intended with respect within a legal context of witnesses and a complaint, but was switched to second person for direct accusation. |
| (0.18) | (Job 10:11) | 2 tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word סָכַךְ (sakhakh), here a Poel prefixed conjugation (preterite), means “to knit together.” The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life). |
| (0.18) | (Job 10:7) | 1 tn Heb עַל־דַּעְתְּךָ (ʿal daʿtekha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2). |
| (0.18) | (Job 10:4) | 2 sn The verb translated “see” could also include the figurative category of perceive as well. The answer to Job’s question is found in 1 Sam 16:7: “The Lord sees not as a man sees; man looks on the outward appearance, but the Lord looks on the heart.” |
| (0.18) | (Job 9:33) | 1 tn The participle מוֹכִיחַ (mokhiakh) is the “arbiter” or “mediator.” The word comes from the verb יָכַח (yakhakh, “decide, judge”), which is concerned with legal and nonlegal disputes. The verbal forms can be used to describe the beginning of a dispute, the disputation in progress, or the settling of it (here, and in Isa 1:18). |
| (0.18) | (Job 9:24) | 4 sn That these words are strong, if not wild, is undeniable. But Job is only taking the implications of his friends’ speeches to their logical conclusion—if God dispenses justice in the world, and there is no justice, then God is behind it all. The LXX omitted these words, perhaps out of reverence for God. |
| (0.18) | (Job 9:22) | 1 sn The expression “it is one” means that God’s dealings with people are indiscriminating. The number “one” could also be taken to mean “the same”—“it is all the same.” The implication is that it does not matter if Job is good or evil, if he lives or dies. This is the conclusion of the preceding section. |
| (0.18) | (Job 9:22) | 2 tn The relationships of these clauses is in some question. Some think that the poet has inverted the first two, and so they should read, “That is why I have said: ‘It is all one.’” Others would take the third clause to be what was said. |
| (0.18) | (Job 9:16) | 1 sn The idea of “answer” in this line is that of responding to the summons, i.e., appearing in court. This preterite and the perfect before it have the nuance of hypothetical perfects since they are in conditional clauses (GKC 330 §111.x). D. J. A. Clines (Job [WBC], 219) translates literally, “If I should call and he should answer.” |
| (0.18) | (Job 9:15) | 1 tn The line begins with אֲשֶׁר (ʾasher, “which”), which is omitted in the LXX and the Syriac. The particle אִם (ʾim) can introduce a concessive clause (GKC 498 §160.a) or a conditional clause (GKC 495 §159.n). The idea here seems to be “even if I were…I could not….” |
| (0.18) | (Job 9:14) | 1 tn The construction אַף כִּי־אָנֹכִי (ʾaf ki ʾanokhi) is an expression that means either “how much more” or “how much less.” Here it has to mean “how much less,” for if powerful forces like Rahab are crushed beneath God’s feet, how could Job contend with him? |
| (0.18) | (Job 9:14) | 2 tn The imperfect verb here is to be taken with the nuance of a potential imperfect. The idea of “answer him” has a legal context, i.e., answering God in a court of law. If God is relentless in his anger toward greater powers, then Job realizes it is futile for him. |
| (0.18) | (Job 9:9) | 2 sn There is more certainty for the understanding of this word as Orion, even though there is some overlap of the usage of the words in the Bible. In classical literature we have the same stereotypical reference to these three (see E. Dhorme, Job, 131). |
| (0.18) | (Job 9:6) | 1 sn Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved. |
| (0.18) | (Job 8:22) | 2 tn “Shame” is compared to a garment that can be worn. The “shame” envisioned here is much more than embarrassment or disgrace—it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29. |
| (0.18) | (Job 8:16) | 4 tc Some have emended this phrase to obtain “over the roofs.” The LXX has “out of his corruption.” H. M. Orlinsky has shown that this reading arose from an internal LXX change, saprias having replaced prasias, “garden” (JQR 26 [1935/36]: 134-35). |
