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Discovery Box| (0.30) | (Job 2:11) | 4 tn The verb can mean that they “agreed together,” but it also (and more likely) means that they came together at a meeting point to go visit Job together. |
| (0.30) | (Job 2:11) | 1 sn See N. C. Habel, “‘Only the Jackal is My Friend,’ On Friends and Redeemers in Job,” Int 31 (1977): 227-36. |
| (0.30) | (Job 1:20) | 3 sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16). |
| (0.30) | (Job 1:8) | 1 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b). |
| (0.30) | (Job 1:8) | 1 sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities. |
| (0.30) | (Job 1:10) | 4 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general. |
| (0.30) | (Job 1:3) | 3 tn The word עֲבֻדָּה (ʿavuddah, “service of household servants”) indicates that he had a very large body of servants, meaning a very large household. |
| (0.30) | (Job 1:1) | 7 tn The word תָּם (tam) has been translated “blameless” (so NIV, NLT, NASB). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God. |
| (0.30) | (Est 8:9) | 2 sn Cf. 3:12. Two months and ten days have passed since Haman’s edict to wipe out the Jews. |
| (0.30) | (Est 8:9) | 3 tn Heb “it was written”; this passive construction has been converted to an active one in the translation for clarity and for stylistic reasons. |
| (0.30) | (Est 7:1) | 1 tn Heb “to drink”; NASB “to drink wine.” The expression is a metaphor for lavish feasting, cf. NRSV “to feast”; KJV “to banquet.” |
| (0.30) | (Est 4:14) | 3 tn Heb “And who knows whether” (so NASB). The question is one of hope, but free of presumption. Cf. Jonah 3:9. |
| (0.30) | (Est 4:14) | 2 tn Heb “place” (so KJV, NIV, NLT); NRSV “from another quarter.” This is probably an oblique reference to help coming from God. D. J. A. Clines disagrees; in his view a contrast between deliverance by Esther and deliverance by God is inappropriate (Ezra, Nehemiah, Esther [NCBC], 302). But Clines’ suggestion that perhaps the reference is to deliverance by Jewish officials or by armed Jewish revolt is less attractive than seeing this veiled reference as part of the literary strategy of the book, which deliberately keeps God’s providential dealings entirely in the background. |
| (0.30) | (Est 2:6) | 2 sn Jeconiah is an alternative name for Jehoiachin. A number of modern English versions use the latter name to avoid confusion (e.g., NIV, NCV, TEV, NLT). |
| (0.30) | (Neh 8:3) | 2 tn Heb “all who could hear with understanding.” The word “children” is understood to be implied here by a number of English versions (e.g., NAB, TEV, NLT). |
| (0.30) | (Neh 6:9) | 2 tn The statement “So now, strengthen my hands” is frequently understood as an implied prayer, but is taken differently by NAB (“But instead, I now redoubled my efforts”). |
| (0.30) | (Ezr 9:8) | 3 tn Heb “to cause our eyes to shine.” The expression is a figure of speech for “to revive.” See DCH 1:160 s.v. אור Hi.7. |
| (0.30) | (Ezr 7:26) | 1 tn On the meaning of this word see HALOT 1820-21 s.v. אָסְפַּרְנָא; E. Vogt, Lexicon linguae aramaicae, 14. |
| (0.30) | (Ezr 3:10) | 1 sn This was a long, straight, metallic instrument used for signal calls, rather than the traditional ram’s horn (both instruments are typically translated “trumpet” by English versions). |
| (0.30) | (Ezr 3:9) | 2 sn The name יְהוּדָה (Yehudah; cf. KJV, ASV, NASB “Judah”) is probably a variant of Hodaviah (see Ezra 2:40; cf. NIV, NCV, TEV, CEV, NLT). |
