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Discovery Box| (0.25) | (Psa 3:1) | 2 sn According to Jewish tradition, David offered this prayer when he was forced to flee from Jerusalem during his son Absalom’s attempted coup (see 2 Sam 15:13-17). |
| (0.25) | (Psa 1:5) | 4 tn Heb “and sinners in the assembly (or “circle”) of [the] godly.” The negative particle and verb from the preceding line are assumed by ellipsis here (“will not arise/stand”). |
| (0.25) | (Psa 1:1) | 5 tn The Hebrew noun translated “advice” most often refers to the “counsel” or “advice” one receives from others. To “walk in the advice of the wicked” means to allow their evil advice to impact and determine one’s behavior. |
| (0.25) | (Psa 1:1) | 4 tn Heb “walk in.” The three perfect verbal forms in v. 1 refer in this context to characteristic behavior. The sequence “walk—stand—sit” envisions a progression from relatively casual association with the wicked to complete identification with them. |
| (0.25) | (Job 42:13) | 1 tn The word for “seven” is spelled in an unusual way. From this some have thought it means “twice seven,” or fourteen sons. Several commentators take this view, but it is probably not warranted. |
| (0.25) | (Job 41:31) | 1 sn The idea is either that the sea is stirred up like the foam from beating the ingredients together, or it is the musk-smell that is the point of comparison. |
| (0.25) | (Job 42:7) | 3 tn The form נְכוֹנָה (nekhonah) is from כּוּן (kun, “to be firm; to be fixed; to be established”). Here it means “the right thing” or “truth.” The Akkadian cognate kīnu means “true, just, honest, firm” (CAD K: 389). |
| (0.25) | (Job 42:8) | 2 tn The verb “pray” is the Hitpael from the root פָּלַל (palal). That root has the main idea of arbitration; so in this stem it means “to seek arbitration [for oneself],” or “to pray,” or “to intercede.” |
| (0.25) | (Job 41:1) | 2 tn The verb מָשַׁךְ (mashakh) means “to extract from the water; to fish.” The question here includes the use of a hook to fish the creature out of the water so that its jaws can be tied safely. |
| (0.25) | (Job 40:14) | 1 tn The verb is usually translated “praise,” but with the sense of a public declaration or acknowledgment. It is from יָדָה (yadah, in the Hiphil, as here, “give thanks, laud”). |
| (0.25) | (Job 40:2) | 1 tn The form רֹב (rov) is the infinitive absolute from the verb רִיב (riv, “contend”). Dhorme wishes to repoint it to make it the active participle, the “one who argues with the Almighty.” |
| (0.25) | (Job 39:20) | 2 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here. |
| (0.25) | (Job 39:13) | 1 tc This whole section on the ostrich is not included in the LXX. Many feel it is an interpolation and should therefore be deleted. The pattern of the chapter changes from the questions being asked to observations being made. |
| (0.25) | (Job 37:15) | 1 tn The verb is בְּשׂוּם (besum, from שִׂים [sim, “set”]), so the idea is how God lays [or sets] [a command] for them. The suffix is proleptic, to be clarified in the second colon. |
| (0.25) | (Job 36:10) | 3 tn The verb שׁוּב (shuv, “to turn; to return”) is one of the two major words in the OT for “repent”—to return from evil. Here the imperfect should be obligatory—they must do it. |
| (0.25) | (Job 34:27) | 1 tn The verb הִשְׂכִּילוּ (hiskilu) means “to be prudent; to be wise.” From this is derived the idea of “be wise in understanding God’s will,” and “be successful because of prudence”—i.e., successful with God. |
| (0.25) | (Job 34:22) | 1 tn The construction of this colon uses the Niphal infinitive construct from סָתַר (satar, “to be hidden; to hide”). The resumptive adverb makes this a relative clause in its usage: “where the evildoers can hide themselves.” |
| (0.25) | (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.” |
| (0.25) | (Job 33:17) | 1 tc The MT simply has מַעֲשֶׂה (maʿaseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (meʿavlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.” |
| (0.25) | (Job 32:15) | 2 tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.” |
