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Discovery Box| (0.25) | (Job 8:8) | 1 sn Bildad is not calling for Job to trace through the learning of antiquity, but of the most recent former generation. Hebrews were fond of recalling what the “fathers” had taught, for each generation recalled what their fathers had taught. |
| (0.25) | (Job 7:21) | 2 tn The verb שָׁחַר (shakhar) in the Piel has been translated “to seek early in the morning” because of the possible link with the word “dawn.” But the verb more properly means “to seek diligently” (by implication). |
| (0.25) | (Job 8:2) | 3 tn The word כַּבִּיר (kabbir, “great”) implies both abundance and greatness. Here the word modifies “wind”; the point of the analogy is that Job’s words are full of sound but without solid content. |
| (0.25) | (Job 7:12) | 3 tn The word מִשְׁמָר (mishmar) means “guard; barrier.” M. Dahood suggested “muzzle” based on Ugaritic, but that has proven to be untenable (“Mismar, ‘Muzzle,’ in Job 7:12, ” JBL 80 [1961]: 270-71). |
| (0.25) | (Job 7:13) | 1 tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ʾim). See GKC 336-37 §112.hh. |
| (0.25) | (Job 7:11) | 1 tn “Also I” has been rendered frequently as “therefore,” introducing a conclusion. BDB 168-69 s.v. גַּם lists Ps 52:7 [5] as a parallel, but it also could be explained as an adversative. |
| (0.25) | (Job 7:8) | 1 sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late. |
| (0.25) | (Job 7:8) | 2 tn This verse is omitted in the LXX and so by several commentators. But the verb שׁוּר (shur, “turn, return”) is so characteristic of Job (10 times) that the verse seems appropriate here. |
| (0.25) | (Job 7:2) | 4 tn The word פֹּעַל (poʿal) means “work.” But here the word should be taken as a metonymy, meaning the pay for the work that he has done (compare Jer 22:13). |
| (0.25) | (Job 6:30) | 1 sn These words make a fitting transition to ch. 7, which forms a renewed cry of despair from Job. Job still feels himself innocent, but in the hands of cruel fate which is out to destroy him. |
| (0.25) | (Job 7:2) | 1 tn This term עֶבֶד (ʿeved) is the servant or the slave. He is compelled to work through the day in the heat, but he longs for evening when he can rest from the slavery. |
| (0.25) | (Job 6:29) | 2 tn The word עַוְלָה (ʿavlah) is sometimes translated “iniquity.” The word can mean “perversion, wickedness, injustice” (cf. 16:11). But here he means in regard to words. Unjust or wicked words would be words that are false and destroy. |
| (0.25) | (Job 6:22) | 3 tn The word כֹּחַ (koakh) basically means “strength, force,” but like the synonym חַיִל (khayil), it can also mean “wealth, fortune.” E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90). |
| (0.25) | (Job 6:9) | 3 tn The final verb is an imperfect (or jussive) following the jussive (of נָתַר, natar); it thus expresses the result (“and then” or “so that”) or the purpose (“in order that”). Job longs for death, but it must come from God. |
| (0.25) | (Job 6:7) | 1 tn The traditional rendering of נַפְשִׁי (nafshi) is “my soul.” But since נֶפֶשׁ (nefesh) means the whole person, body and soul, it is best to translate it with its suffix simply as an emphatic pronoun. |
| (0.25) | (Job 6:5) | 4 tn The construction forms a double question (אִם…הֲ, ha…ʾim) but not to express mutually exclusive questions in this instance. Instead, it is used to repeat the same question in different words (see GKC 475 §150.h). |
| (0.25) | (Job 6:5) | 1 tn There have been suggestions to identify this animal as something other than a wild donkey, but the traditional interpretation has been confirmed (see P. Humbert, “En marge du dictionnaire hébraïque,” ZAW 62 [1950]: 199-207). |
| (0.25) | (Job 6:4) | 2 sn Job here clearly states that his problems have come from the Almighty, which is what Eliphaz said. But whereas Eliphaz said Job provoked the trouble by his sin, Job is perplexed because he does not think he did. |
| (0.25) | (Job 5:24) | 6 tn The verb is usually rendered “to sin,” but in this context the more specific primary meaning of “to miss the mark” or “to fail to find something.” Neither Job’s tent nor his possessions will be lost. |
| (0.25) | (Job 5:24) | 2 tn The verb is again the perfect, but in sequence to the previous structure so that it is rendered as a future. This would be the case if Job were right with God. |
