Discovery Box| (0.25) | (Job 36:27) | 2 tn This word עֵד (ʿed) occurs also in Gen 2:6. The suggestion has been that instead of a mist it represents an underground watercourse that wells up to water the ground. |
| (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 35:13) | 1 tn Heb “surely—vanity, he does not hear.” The cry is an empty cry, not a prayer to God. Dhorme translates it, “It is a pure waste of words.” |
| (0.25) | (Job 34:18) | 2 tn The word בְּלִיָּעַל (beliyyaʿal) means both “worthless” and “wicked.” It is common in proverbial literature, and in later writings it became a description of Satan. It is usually found with “son of.” |
| (0.25) | (Job 33:24) | 3 tc The verb is either taken as an anomalous form of פָּדַע (padaʿ, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (paraʿ, “to let loose,” so Wright). |
| (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 33:10) | 3 tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4—with metathesis—meaning “pretexts” (תֹּאֲנוֹת, toʾanot); this is followed by NAB, NASB. |
| (0.25) | (Job 31:32) | 3 tn The word in the MT, אֹרחַ (ʾorakh, “way”), is a contraction from אֹרֵחַ (ʾoreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise. |
| (0.25) | (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. |
| (0.25) | (Job 31:11) | 1 tn Heb “for that [would be].” In order to clarify the referent of “that,” which refers to v. 9 rather than v. 10, the words “I have committed” have been supplied in the translation. |
| (0.25) | (Job 31:8) | 2 tn The word means “what sprouts up” (from יָצָא [yatsaʾ] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly. |
| (0.25) | (Job 31:9) | 1 tn Gordis notes that the word פֶּתַח (petakh, “door”) has sexual connotations in rabbinic literature, based on Prov 7:6ff. (see b. Ketubbot 9b). See also the use in Song 4:12 using a synonym. |
| (0.25) | (Job 29:22) | 1 tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2). |
| (0.25) | (Job 29:16) | 1 sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid. |
| (0.25) | (Job 29:17) | 1 tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal. |
| (0.25) | (Job 29:6) | 1 tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life. |
| (0.25) | (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.” |
| (0.25) | (Job 29:2) | 3 tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present. |
| (0.25) | (Job 28:17) | 1 tn The word is from זָכַךְ (zakhakh, “clear”). It describes a transparent substance, and so “glass” is an appropriate translation. In the ancient world it was precious and so expensive. |
| (0.25) | (Job 28:1) | 4 tn The verb יָזֹקּוּ (yazoqqu) translated “refined,” comes from זָקַק (zaqaq), a word that basically means “to blow.” From the meaning “to blow; to distend; to inflate” derives the meaning for refining. |
