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Discovery Box| (0.30) | (Job 16:18) | 2 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21). |
| (0.30) | (Job 16:13) | 3 tn The verb פָּלַח (palakh) in the Piel means “to pierce” (see Prov 7:23). A fuller comparison should be made with Lam 3:12-13. |
| (0.30) | (Job 14:21) | 1 tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis. |
| (0.30) | (Job 15:4) | 4 tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him. |
| (0.30) | (Job 14:14) | 3 tn The verb אֲיַחֵל (ʾayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope. |
| (0.30) | (Job 14:18) | 1 tn The indication that this is a simile is to be obtained from the conjunction beginning 19c (see GKC 499 §161.a). |
| (0.30) | (Job 14:11) | 1 tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a). |
| (0.30) | (Job 14:1) | 2 tn The second description is simply “[is] short of days.” The meaning here is that his life is short (“days” being put as the understatement for “years”). |
| (0.30) | (Job 13:21) | 1 tn The imperative הַרְחַק (harkhaq, “remove”; GKC 98 §29.q), from רָחַק (rakhaq, “far, be far”) means “take away [far away]; to remove.” |
| (0.30) | (Job 12:23) | 3 sn The rise and fall of nations, which does not seem to be governed by any moral principle, is for Job another example of God’s arbitrary power. |
| (0.30) | (Job 12:11) | 3 tn The final preposition with its suffix is to be understood as a pleonastic dativus ethicus and not translated (see GKC 439 §135.i). |
| (0.30) | (Job 12:15) | 2 sn The verse is focusing on the two extremes of drought and flood. Both are described as being under the power of God. |
| (0.30) | (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. |
| (0.30) | (Job 12:7) | 1 sn As J. E. Hartley (Job [NICOT], 216) observes, in this section Job argues that respected tradition “must not be accepted uncritically.” |
| (0.30) | (Job 12:4) | 5 tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327). |
| (0.30) | (Job 11:6) | 2 tn The verb is the imperative with a ו (vav). Following the jussive, this clause would be subordinated to the preceding (see GKC 325 §110.i). |
| (0.30) | (Job 10:15) | 4 tn The expression שְׂבַע קָלוֹן (sevaʿ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]). |
| (0.30) | (Job 10:10) | 3 tn The verbs in v. 10 are prefixed conjugations; since the reference is to the womb, these would need to be classified as preterites. |
| (0.30) | (Job 10:3) | 5 tn The Hiphil of the verb יָפַע (yafaʿ) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile. |
| (0.30) | (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. |
