Discovery Box| (0.02) | (Job 40:13) | 2 tn The verb חָבַשׁ (khavash) means “to bind.” In Arabic the word means “to bind” in the sense of “to imprison,” and that fits here. |
| (0.02) | (Job 39:26) | 1 tn This word occurs only here. It is connected to “pinions” in v. 13. Dhorme suggests “clad with feathers,” but the line suggests more the use of the wings. |
| (0.02) | (Job 39:13) | 2 tn The word occurs only here and means “shrill cries.” If the MT is correct, this is a poetic name for the ostrich (see Lam 4:3). |
| (0.02) | (Job 39:13) | 3 tn Many proposals have been made here. The MT has a verb, “exult.” Strahan had “flap joyously,” a rendering followed by the NIV. The RSV uses “wave proudly.” |
| (0.02) | (Job 38:9) | 2 tn This noun is found only here. The verb is in Ezek 16:4, and a related noun is in Ezek 30:21. |
| (0.02) | (Job 38:9) | 1 tn The temporal clause here uses the infinitive from שִׂים (sim, “to place; to put; to make”). It underscores the sovereign placing of things. |
| (0.02) | (Job 38:5) | 1 tn The particle כִּי (ki) is taken here for a conditional clause, “if you know” (see GKC 498 §159.dd). Others take it as “surely” with a biting irony. |
| (0.02) | (Job 37:23) | 1 tn The name “Almighty” is here a casus pendens, isolating the name at the front of the sentence and resuming it with a pronoun. |
| (0.02) | (Job 37:6) | 1 tn The verb actually means “be” (found here in the Aramaic form). The verb “to be” can mean “to happen, to fall, to come about.” |
| (0.02) | (Job 36:21) | 1 tn Normally “tested” would be the translation for the Niphal of בָּחַר (bakhar). Although the Qal is employed here, the context favors “tested” rather than “chose.” |
| (0.02) | (Job 35:12) | 1 tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal—and here it is temporal (= “then”). |
| (0.02) | (Job 34:28) | 2 tn The verb here is an imperfect; the clause is circumstantial to the preceding clause, showing either the result, or the concomitant action. |
| (0.02) | (Job 33:4) | 1 tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God. |
| (0.02) | (Job 31:33) | 2 sn Some commentators suggest taking the meaning here to be “as Adam,” referring to the Paradise story of the sin and denial. |
| (0.02) | (Job 31:20) | 2 tn This clause is interpreted here as a subordinate clause to the first half of the verse. It could also be a separate clause: “was he not warmed…?” |
| (0.02) | (Job 30:22) | 3 tc The Qere is תּוּשִׁיָּה (tushiyyah, “counsel”), which makes no sense here. The Kethib is a variant orthography for תְּשֻׁאָה (teshuʾah, “storm”). |
| (0.02) | (Job 29:2) | 1 tn The optative is here expressed with מִי־יִתְּנֵנִי (mi yitteneni, “who will give me”), meaning, “O that I [could be]…” (see GKC 477 §151.b). |
| (0.02) | (Job 29:2) | 2 tn The preposition כ (kaf) is used here in an expression describing the state desired, especially in the former time (see GKC 376 §118.u). |
| (0.02) | (Job 29:2) | 5 tn The imperfect verb here has a customary nuance—“when God would watch over me” (back then), or “when God used to watch over me.” |
| (0.02) | (Job 28:6) | 1 sn The modern stone known as sapphire is thought not to have been used until Roman times, and so some other stone is probably meant here, perhaps lapis lazuli. |
