Discovery Box| (0.08) | (Job 5:18) | 3 tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense. |
| (0.08) | (Job 5:14) | 1 sn God so confuses the crafty that they are unable to fulfill their plans—it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23. |
| (0.08) | (Job 5:15) | 1 tn The verb, the Hiphil preterite of יָשַׁע (yashaʿ, “and he saves”) indicates that by frustrating the plans of the wicked God saves the poor. So the vav (ו) consecutive shows the result in the sequence of the verses. |
| (0.08) | (Job 5:10) | 1 sn He gives rain. The use of the verb “gives” underscores the idea that rain is a gift from God. This would be more keenly felt in the Middle East where water is scarce. |
| (0.08) | (Job 5:8) | 5 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (ʾel, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10. |
| (0.08) | (Job 4:6) | 3 sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others. |
| (0.08) | (Job 3:4) | 3 tn The verb דָּרַשׁ (darash) means “to seek, inquire,” and “to address someone, be concerned about something” (cf. Deut 11:12; Jer 30:14, 17). Job wants the day to perish from the mind of God. |
| (0.08) | (2Ch 32:11) | 2 tn Heb “Is not Hezekiah misleading you to give you over to die by hunger and thirst, saying, ‘The Lord our God will rescue us from the hand of the king of Assyria’?’ |
| (0.08) | (2Ch 19:7) | 1 tn Heb “and now let the terror of the Lord be upon you, be careful and act for there is not with the Lord our God injustice, lifting up of a face, and taking a bribe.” |
| (0.08) | (2Ch 13:5) | 1 tn Heb “Do you not know that the Lord God of Israel has given kingship to David over Israel permanently, to him and to his sons [by] a covenant of salt?” |
| (0.08) | (1Ch 28:2) | 1 tn Heb “I, [it was] with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.” |
| (0.08) | (1Ch 25:5) | 1 tn Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶן. |
| (0.08) | (1Ch 24:19) | 2 tn Heb “these were their responsibilities for their service to enter the house of the Lord according to their manner [given] by the hand of Aaron their father, as the Lord God of Israel commanded him.” |
| (0.08) | (1Ch 24:5) | 1 tn Heb “and they divided them by lots, these with these, for the officials of the holy place and the officials of God were from the sons of Eleazar and among the sons of Ithamar.” |
| (0.08) | (1Ch 20:2) | 1 tc The translation follows the MT, which reads “of their king”; the LXX and Vulgate read “of Milcom” (cf. 1 Kgs 11:5). Milcom, also known as Molech, was the god of the Ammonites. |
| (0.08) | (1Ch 16:26) | 1 tn The Hebrew word אֱלִילִים (ʾelilim, “worthless”) sounds like אֱלֹהִים (ʾelohim, “gods”). The sound play draws attention to the statement. Many modern English translations render this term as “idols” here. |
| (0.08) | (1Ch 15:13) | 1 tn Heb “because for what was at first [i.e., formerly] you [were] not, the Lord our God broke out against us because we did not seek him concerning the procedure.” |
| (0.08) | (2Ki 23:16) | 2 tc The MT is much shorter than this. It reads, “according to the word of the Lord which the man of God proclaimed, who proclaimed these words.” The LXX has a much longer text at this point. It reads: “[which was proclaimed by the man of God] while Jeroboam stood by the altar at a celebration. Then he turned and saw the grave of the man of God [who proclaimed these words].” The extra material attested in the LXX was probably accidentally omitted in the Hebrew tradition when a scribe’s eye jumped from the first occurrence of the phrase “man of God” (which appears right before the extra material) and the second occurrence of the phrase (which appears at the end of the extra material). |
| (0.08) | (2Ki 18:35) | 1 tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them? |
| (0.08) | (2Ki 18:33) | 1 tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!” |
