Your search for "To" did not find any bible verses that matched.
Discovery Box| (0.18) | (Job 4:4) | 1 tn Both verbs in this line are imperfects, and probably carry the same nuance as the last verb in v. 3, namely, either customary imperfect or preterite. The customary has the aspect of stressing that this was what Job used to do. |
| (0.18) | (Job 4:4) | 3 tn The expression is often translated as “feeble knees,” but it literally says “the bowing [or “tottering”] knees.” The figure is one who may be under a heavy load whose knees begin to shake and buckle (see also Heb 12:12). |
| (0.18) | (Job 4:3) | 2 tn The verb יָסַר (yasar) in the Piel means “to correct,” whether by words with the sense of teach, or by chastening with the sense of punish, discipline. The double meaning of “teach” and “discipline” is also found with the noun מוּסָר (musar). |
| (0.18) | (Job 4:5) | 2 tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t). |
| (0.18) | (Job 3:26) | 2 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]). |
| (0.18) | (Job 3:21) | 3 tn The verse simply has the form אֵין (ʾen, “there is not”) with a pronominal suffix and a conjunction—“and there is not it” or “and it is not.” The LXX and the Vulgate add a verb to explain this form: “and obtain it not.” |
| (0.18) | (Job 3:19) | 1 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.” |
| (0.18) | (Job 3:19) | 2 tn The LXX renders this as “unafraid,” although the negative has disappeared in some mss to give the reading “and the servant that feared his master.” See I. Mendelsohn, “The Canaanite Term for ‘Free Proletarian’,” BASOR 83 (1941): 36-39; idem, “New Light on hupsu,” BASOR 139 (1955): 9-11. |
| (0.18) | (Job 3:21) | 2 tn The verb is the Piel participle of חָכָה (khakhah, “to wait for” someone; Yahweh is the object in Isa 8:17; 64:3; Ps 33:20). Here death is the supreme hope of the miserable and the suffering. |
| (0.18) | (Job 3:17) | 3 tn The parallelism uses the perfect verb in the first parallel part, and the imperfect opposite it in the second. Since the verse projects to the grave or Sheol (“there”) where the action is perceived as still continuing or just taking place, both receive an English present tense translation (GKC 312 §106.l). |
| (0.18) | (Job 3:12) | 3 sn The commentaries mention the parallel construction in the writings of Ashurbanipal: “You were weak, Ashurbanipal, you who sat on the knees of the goddess, queen of Nineveh; of the four teats that were placed near to your mouth, you sucked two and you hid your face in the others” (M. Streck, Assurbanipal [VAB], 348). |
| (0.18) | (Job 3:13) | 3 tn The text uses a combination of the perfect (lie down/sleep) and imperfect (quiet/rest). The particle עַתָּה (ʿattah, “now”) gives to the perfect verb its conditional nuance. It presents actions in the past that are not actually accomplished but seen as possible (GKC 313 §106.p). |
| (0.18) | (Job 3:8) | 2 tn The verb is probably “execrate, curse,” from קָבַב (qavav). But E. Ullendorff took it from נָקַב (naqav, “pierce”) and gained a reading “Let the light rays of day pierce it (i.e., the night) apt even to rouse Leviathan” (“Job 3:8, ” VT 11 [1961]: 350-51). |
| (0.18) | (Job 3:8) | 3 tn The verbal adjective עָתִיד (ʿatid) means “ready, prepared.” Here it has a substantival use similar to that of participles. It is followed by the Polel infinitive construct עֹרֵר (ʿorer). The infinitive without the preposition serves as the object of the preceding verbal adjective (GKC 350 §114.m). |
| (0.18) | (Job 3:8) | 4 sn Job employs here the mythological figure Leviathan, the monster of the deep or chaos. Job wishes that such a creation of chaos could be summoned by the mourners to swallow up that day. See E. Ullendorff, “Job 3:8, ” VT 11 (1961): 350-51. |
| (0.18) | (Job 2:13) | 2 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong. |
| (0.18) | (Job 3:3) | 4 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point. |
| (0.18) | (Job 2:12) | 2 tn The Hiphil perfect here should take the nuance of potential perfect—they were not able to recognize him. In other words, this does not mean that they did not know it was Job, only that he did not look anything like the Job they knew. |
| (0.18) | (Job 2:10) | 6 sn The Hebrew words טוֹב (tov, “good”) and רַע (raʿ, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life. |
| (0.18) | (Job 2:9) | 2 sn See R. D. Moore, “The Integrity of Job,” CBQ 45 (1983): 17-31. The reference of Job’s wife to his “integrity” could be a precursor of the conclusion reached by Elihu in 32:2 where he charged Job with justifying himself rather than God. |
