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Discovery Box| (0.30) | (Job 11:7) | 2 tn The word means “search; investigation,” but it here means what is discovered in the search (so a metonymy of cause for the effect). |
| (0.30) | (Job 10:22) | 2 tn The Hebrew word literally means “it shines”; the feminine verb implies a subject like “the light” (but see GKC 459 §144.c). |
| (0.30) | (Job 11:2) | 1 tn There is no article or demonstrative with the word; it has been added here simply to make a smoother connection between the chapters. |
| (0.30) | (Job 10:20) | 1 tn Heb “are not my days few; cease/let it cease….” The versions have “the days of my life” (reading יְמֵי חֶלְדִּי [yeme kheldi] instead of יָמַי וַחֲדָל [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, “let it cease/ it will cease.” The Qere is more intelligible for some interpreters—“cease” (as in 7:16). For a discussion of the readings, see D. W. Thomas, “Some Observations on the Hebrew Root הדל,” VTSup 4 [1957]: 14). But the text is not impossible as it stands. |
| (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. |
| (0.30) | (Job 9:34) | 4 tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid. |
| (0.30) | (Job 9:33) | 3 tn The jussive in conditional sentences retains its voluntative sense: let something be so, and this must happen as a consequence (see GKC 323 §109.i). |
| (0.30) | (Job 9:32) | 1 tn The personal pronoun that would be expected as the subject of a noun clause is sometimes omitted (see GKC 360 §116.s). Here it has been supplied. |
| (0.30) | (Job 9:21) | 2 tn The meaning of the expression “I do not know myself” seems to be, “I do not care.” NIV translates it, “I have no concern for my life.” |
| (0.30) | (Job 9:19) | 3 sn Job is saying that whether it is a trial of strength or an appeal to justice, he is unable to go against God. |
| (0.30) | (Job 9:18) | 1 tn The verb נָתַן (natan) essentially means “to give,” but followed by the infinitive (without the ל [lamed] here) it means “to permit; to allow.” |
| (0.30) | (Job 9:12) | 2 tn The verb is the Hiphil imperfect (potential again) from שׁוּב (shuv). In this stem it can mean “turn back, refute, repel” (BDB 999 s.v. Hiph.5). |
| (0.30) | (Job 8:18) | 2 sn The place where the plant once grew will deny ever knowing it. Such is the completeness of the uprooting that there is not a trace left. |
| (0.30) | (Job 7:17) | 1 tn The verse is a rhetorical question; it is intended to mean that man is too little for God to be making so much over him in all this. |
| (0.30) | (Job 7:14) | 1 sn Here Job is boldly saying that it is God who is behind the horrible dreams that he is having at night. |
| (0.30) | (Job 7:4) | 1 tn This is the main clause, and not part of the previous conditional clause; it is introduced by the conjunction אִם (’im) (see GKC 336 §112.gg). |
| (0.30) | (Job 6:24) | 3 tn The verb is הָבִינוּ (havinu, “to cause someone to understand”); with the ל (lamed) following, it has the sense of “explain to me.” |
| (0.30) | (Job 6:20) | 3 tn The LXX misread the prepositional phrase as the noun “their cities”; it gives the line as “They too that trust in cities and riches shall come to shame.” |
| (0.30) | (Job 6:2) | 4 tn The third person plural verb is used here; it expresses an indefinite subject and is treated as a passive (see GKC 460 §144.g). |
| (0.30) | (Job 5:18) | 2 tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….” |
