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Discovery Box| (0.30) | (Job 4:4) | 2 tn The form is the singular active participle, interpreted here collectively. The verb is used of knees that give way (Isa 35:3; Ps 109:24). |
| (0.30) | (Job 3:23) | 2 sn After speaking of people in general (in the plural in vv. 21 and 22), Job returns to himself specifically (in the singular, using the same word גֶּבֶר [gever, “a man”] that he employed of himself in v. 3). He is the man whose way is hidden. The clear path of his former life has been broken off, or as the next clause says, hedged in so that he is confined to a life of suffering. The statement includes the spiritual perplexities that this involves. It is like saying that God is leading him in darkness and he can no longer see where he is going. |
| (0.30) | (Job 3:16) | 6 tn The relative clause does not have the relative pronoun; the simple juxtaposition of words indicates that it is modifying the infants. |
| (0.30) | (Job 3:12) | 2 tn There is no verb in the second half of the verse. The idea simply has, “and why breasts that I might suck?” |
| (0.30) | (Job 1:19) | 1 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there. |
| (0.30) | (Job 1:7) | 2 tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h). |
| (0.30) | (Job 1:3) | 3 tn The word עֲבֻדָּה (ʿavuddah, “service of household servants”) indicates that he had a very large body of servants, meaning a very large household. |
| (0.30) | (Job 1:5) | 6 tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h). |
| (0.30) | (Job 1:1) | 7 tn The word תָּם (tam) has been translated “blameless” (so NIV, NLT, NASB). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God. |
| (0.30) | (Est 7:7) | 1 sn There is great irony here in that the man who set out to destroy all the Jews now finds himself begging for his own life from a Jew. |
| (0.30) | (Neh 13:21) | 3 sn This statement contains a great deal of restrained humor. The author clearly takes pleasure in the effectiveness of the measures that he had enacted. |
| (0.30) | (Neh 8:9) | 1 tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original. |
| (0.30) | (Ezr 9:5) | 1 tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting. |
| (0.30) | (Ezr 5:5) | 1 tn Aram “the eye of their God was on.” The idiom describes the attentive care that one exercises in behalf of the object of his concern. |
| (0.30) | (2Ch 30:8) | 3 tn Heb “so that the rage of his anger might turn from you.” The jussive with vav conjunctive indicates purpose/result after the preceding imperative. |
| (0.30) | (2Ch 30:5) | 2 tn The words “summoning the people” are supplied in the translation for stylistic reasons, with the summons being the "voice" that passed throughout Israel. |
| (0.30) | (2Ch 29:10) | 2 tn Heb “so that the rage of his anger might turn from us.” The jussive with vav (ו) conjunctive indicates purpose/result after the preceding statement of intention. |
| (0.30) | (2Ch 24:25) | 3 tc The MT has the plural בְּנֵי (bene, “sons”), but the final yod is dittographic. Note the yod that immediately follows. |
| (0.30) | (2Ch 24:24) | 1 tn Heb “though with a small amount of men the army of Aram came, the Lord gave into their hand an army [that was] very large.” |
| (0.30) | (2Ch 7:20) | 5 tn Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach. |
