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Discovery Box| (0.42) | (Job 42:11) | 2 tn The Hebrew word קְשִׂיטָה (qesitah) is generally understood to refer to a unit of money, but the value is unknown. |
| (0.42) | (Job 41:24) | 1 tn The description of his heart being “hard” means that he is cruel and fearless. The word for “hard” is the word encountered before for molten or cast metal. |
| (0.42) | (Job 41:20) | 1 tn The word “burning” is supplied. The Syriac and Vulgate have “a seething and boiling pot” (reading אֹגֵם [ʾogem] for אַגְמֹן [ʾagmon]). This view is widely accepted. |
| (0.42) | (Job 41:10) | 1 sn The description is of the animal, not the hunter (or fisherman). Leviathan is so fierce that no one can take him on alone. |
| (0.42) | (Job 40:15) | 2 sn By form the word is the feminine plural of the Hebrew word for “beast.” Here it is an abstract word—a title. |
| (0.42) | (Job 39:13) | 2 tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3). |
| (0.42) | (Job 35:11) | 1 tn The form in the text, the Piel participle from אָלַף (ʾalaf, “teach”) is written in a contracted form; the full form is מְאַלְּפֵנוּ (meʾallefenu). |
| (0.42) | (Job 34:28) | 2 tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action. |
| (0.42) | (Job 34:10) | 1 tn Heb “men of heart.” The “heart” is used for the capacity to understand and make the proper choice. It is often translated “mind.” |
| (0.42) | (Job 34:8) | 2 tn The word חֶבְרַה (khevrah, “company”) is a hapax legomenon. But its meaning is clear enough from the connections to related words and this context as well. |
| (0.42) | (Job 33:20) | 1 tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity. |
| (0.42) | (Job 33:4) | 1 tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God. |
| (0.42) | (Job 32:21) | 1 tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind. |
| (0.42) | (Job 31:13) | 1 tn This construction is an adverbial clause using the temporal preposition, the infinitive from רִיב (riv, “contend”), and the suffix which is the subjective genitive. |
| (0.42) | (Job 30:22) | 3 tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (teshuʾah, “storm”). |
| (0.42) | (Job 30:5) | 1 tn The word גֵּו (gev) is an Aramaic term meaning “midst,” indicating “midst [of society].” But there is also a Phoenician word that means “community” (DISO 48). |
| (0.42) | (Job 28:6) | 1 sn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli. |
| (0.42) | (Job 27:19) | 2 tn Heb “and he is not.” One view is that this must mean that he dies, not that his wealth is gone. R. Gordis (Job, 295) says the first part should be made impersonal: “when one opens one’s eyes, the wicked is no longer there.” E. Dhorme (Job, 396) has it more simply: “He has opened his eyes, and it is for the last time.” But the other view is that the wealth goes overnight. In support of this is the introduction into the verse of the wealthy. The RSV, NRSV, ESV, and NLT take it that “wealth is gone.” |
| (0.42) | (Job 27:5) | 2 tn In the Hebrew text “you” is plural—a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation. |
| (0.42) | (Job 26:11) | 2 sn The idea here is that when the earth quakes, or when there is thunder in the heavens, these all represent God’s rebuke, for they create terror. |
