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Discovery Box| (0.30) | (Job 4:11) | 2 tn The form of the verb is the Qal active participle; it stresses the characteristic action of the verb as if a standard universal truth. |
| (0.30) | (Job 4:16) | 3 sn The colon reads “a silence and a voice I hear.” Some have rendered it “there is a silence, and then I hear.” The verb דָּמַם (damam) does mean “remain silent” (Job 29:21; 31:34) and then also “cease.” The noun דְּמָמָה (demamah, “calm”) refers to the calm after the storm in Ps 107:29. Joined with the true object of the verb, “voice,” it probably means something like stillness or murmuring or whispering here. It is joined to “voice” with a conjunction, indicating that it is a hendiadys, “murmur and a voice” or a “murmuring voice.” |
| (0.30) | (Job 4:8) | 1 tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this. |
| (0.30) | (Job 4:2) | 2 tn The Piel perfect is difficult here. It would normally be translated “has one tried (words with you)?” Most commentaries posit a conditional clause, however. |
| (0.30) | (Job 4:2) | 3 tn The verb means “to be weary.” But it can have the extended sense of being either exhausted or impatient (see v. 5). A. B. Davidson (Job, 29) takes it in the sense of “will it be too much for you?” There is nothing in the sentence that indicates this should be an interrogative clause; it is simply an imperfect. But in view of the juxtaposition of the first part, this seems to make good sense. E. Dhorme (Job, 42) has “Shall we address you? You are dejected.” |
| (0.30) | (Job 3:22) | 3 tn This sentence also parallels an imperfect verb with the substantival participle of the first colon. It is translated as an English present tense. |
| (0.30) | (Job 3:17) | 5 tn The word יָגִיעַ (yagiaʿ) means “exhausted, wearied”; it is clarified as a physical exhaustion by the genitive of specification (“with regard to their strength”). |
| (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 3:13) | 2 tn The copula on the verb indicates a sequence for the imperfect: “and then I would….” In the second half of the verse it is paralleled by “then.” |
| (0.30) | (Job 3:9) | 2 tn The verb “wait, hope” has the idea of eager expectation and preparation. It is used elsewhere of waiting on the Lord with anticipation. |
| (0.30) | (Job 2:13) | 1 tn The word כְּאֵב (keʾev) means “pain”—both mental and physical pain. The translation of “grief” captures only part of its emphasis. |
| (0.30) | (Job 2:11) | 4 tn The verb can mean that they “agreed together,” but it also (and more likely) means that they came together at a meeting point to go visit Job together. |
| (0.30) | (Job 2:10) | 3 tn The verb קִבֵּל (qibbel) means “to accept, receive.” It is attested in the Amarna letters with the meaning “receive meekly, patiently.” |
| (0.30) | (Job 2:3) | 2 tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect. |
| (0.30) | (Job 1:17) | 2 tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels. |
| (0.30) | (Job 1:8) | 1 sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities. |
| (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) | 1 tn The word means “cattle, livestock, possessions” (see also Gen 26:14). Here it includes the livestock, but also the entire substance of his household. |
| (0.30) | (Job 1:1) | 6 sn The name “Job” is mentioned by Ezekiel as one of the greats in the past—Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.” |
| (0.30) | (Est 8:9) | 3 tn Heb “it was written”; this passive construction has been converted to an active one in the translation for clarity and for stylistic reasons. |
