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Discovery Box| (0.43) | (Job 33:9) | 2 tn The word is a hapax legomenon; חַף (khaf) is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.” |
| (0.43) | (Job 32:14) | 2 tn The verb עַרַךְ (ʿarakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs. |
| (0.43) | (Job 31:21) | 1 tn The expression “raised my hand” refers to a threatening manner or gesture in the court rather than a threat of physical violence in the street. Thus the words “to vote” are supplied in the translation to indicate the setting. |
| (0.43) | (Job 31:15) | 1 tn Heb “him,” but the plural pronoun has been used in the translation to indicate that the referent is the servants mentioned in v. 13 (since the previous “him” in v. 14 refers to God). |
| (0.43) | (Job 31:5) | 1 tn The normal approach is to take this as the protasis, and then have it resumed in v. 7 after a parenthesis in v. 6. But some take v. 6 as the apodosis and a new protasis in v. 7. |
| (0.43) | (Job 29:6) | 2 tn The Hebrew word means “to wash; to bathe”; here it is the infinitive construct in a temporal clause, “my steps” being the genitive: “in the washing of my steps in butter.” |
| (0.43) | (Job 26:12) | 2 tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.” |
| (0.43) | (Job 21:13) | 3 tn The word רֶגַע (regaʿ) has been interpreted as “in a moment” or “in peace” (on the basis of Arabic rajaʿa, “return to rest”). Gordis thinks this is a case of talhin— both meanings present in the mind of the writer. |
| (0.43) | (Job 20:22) | 2 tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind. |
| (0.43) | (Job 19:6) | 1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
| (0.43) | (Job 15:10) | 1 tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12. |
| (0.43) | (Job 14:22) | 2 sn In this verse Job is expressing the common view of life beyond death, namely, that in Sheol there is no contact with the living, only separation, but in Sheol there is a conscious awareness of the dreary existence. |
| (0.43) | (Job 11:17) | 2 tn Heb “and more than the noonday life will arise.” The present translation is an interpretation in the context. The connotation of “arise” in comparison with the noonday, and in contrast with the darkness, supports the interpretation. |
| (0.43) | (Job 9:11) | 2 tn The imperfect verbs in this verse are consistent with the clauses. In the conditional clauses a progressive imperfect is used, but in the following clauses the verbs are potential imperfects. |
| (0.43) | (Job 8:14) | 2 tn The noun כֶּסֶל (kesel) in this half of the verse must correspond to “his security” in the second half. The meaning must be “his trust” (see 4:6). The two words will again be parallel in 31:24. |
| (0.43) | (Job 3:22) | 1 tn Here too the form is the participle in apposition “to him who is in misery” in v. 20. It continues the description of those who are destitute and would be delighted to die. |
| (0.43) | (Job 2:2) | 1 tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons. |
| (0.43) | (Job 1:7) | 3 tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons. |
| (0.43) | (Est 7:5) | 1 tc The second occurrence of the Hebrew verb וַיּאמֶר (vayyoʾmer, “and he said”) in the MT should probably be disregarded. The repetition is unnecessary in the context and may be the result of dittography in the MT. |
| (0.43) | (Neh 9:17) | 1 tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bemitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bemiryam, “in their rebellion”). |
