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Discovery Box| (0.28) | (Job 13:6) | 1 sn Job first will argue with his friends. His case that he will plead with God begins in v. 13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation. |
| (0.28) | (Job 12:24) | 3 tn The text has בְּתֹהוּ לֹא־דָרֶךְ (betohu loʾ darekh): “in waste—no way,” or “in a wasteland [where there is] no way,” thus, “trackless” (see the discussion of negative attributes using לֹא [loʾ] in GKC 482 §152.u). |
| (0.28) | (Job 12:18) | 3 tn Some commentators want to change אֵזוֹר (ʾezor, “girdle”) to אֵסוּר (ʾesur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley (Job [NCBC], 96) notes that binding the king’s loins this way would mean that he would serve and do menial tasks. Such a reference would certainly indicate troubled times. |
| (0.28) | (Job 11:16) | 1 tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial. |
| (0.28) | (Job 11:1) | 1 sn Zophar begins with a strong rebuke of Job with a wish that God would speak (2-6); he then reflects for a few verses on the unsearchable wisdom of God (7-12); and finally, he advises Job that the way to restoration is repentance (13-20). |
| (0.28) | (Job 10:7) | 1 tn Heb עַל־דַּעְתְּךָ (ʿal daʿtekha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2). |
| (0.28) | (Job 10:6) | 2 tn The imperfect verbs in this verse are best given modal nuances. Does God have such limitations that he must make such an investigation? H. H. Rowley observes that Job implies that God has not yet found the iniquity, or extracted a confession from him (Job [NCBC], 84). |
| (0.28) | (Job 10:6) | 1 tn The clause seems to go naturally with v. 4: do you have eyes of flesh…that you have to investigate? For that reason some like Duhm would delete v. 5. But v. 5 adds to the premise: are you also like a human running out of time that you must try to find out my sin? |
| (0.28) | (Job 9:26) | 2 tn The word אֵבֶה (ʾeveh) means “reed, papyrus,” but it is a different word than was in 8:11. What is in view here is a light boat made from bundles of papyrus that glides swiftly along the Nile (cf. Isa 18:2 where papyrus vessels and swiftness are associated). |
| (0.28) | (Job 8:22) | 2 tn “Shame” is compared to a garment that can be worn. The “shame” envisioned here is much more than embarrassment or disgrace—it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29. |
| (0.28) | (Job 8:16) | 4 tc Some have emended this phrase to obtain “over the roofs.” The LXX has “out of his corruption.” H. M. Orlinsky has shown that this reading arose from an internal LXX change, saprias having replaced prasias, “garden” (JQR 26 [1935/36]: 134-35). |
| (0.28) | (Job 7:7) | 1 sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath. |
| (0.28) | (Job 4:12) | 2 tn The verb גָּנַב (ganav) means “to steal.” The Pual form in this verse is probably to be taken as a preterite since it requires a past tense translation: “it was stolen for me” meaning it was brought to me stealthily (see 2 Sam 19:3). |
| (0.28) | (Job 3:24) | 2 sn The line means that Job’s sighing, which results from the suffering (metonymy of effect) is his constant, daily food. Parallels like Ps 42:3 which says “my tears have been my bread/food” show a similar figure. |
| (0.28) | (Job 3:26) | 2 tn The verb is literally “and I do/can not rest.” A potential perfect nuance fits this passage well. The word נוּחַ (nuakh, “rest”) implies “rest” in every sense, especially in contrast to רֹגֶז (rogez, “turmoil, agitation” [vv. 26 and 17]). |
| (0.28) | (Job 4:1) | 1 sn The speech of Eliphaz can be broken down into three main sections. In 4:1-11 he wonders that Job who had comforted so many people in trouble, and who was so pious, should fall into such despair, forgetting the great truth that the righteous never perish under affliction—calamity only destroys the wicked. Then in 4:12-5:7 Eliphaz tries to warn Job about complaining against God because only the ungodly resent the dealings of God and by their impatience bring down his wrath upon them. Finally in 5:8-27 Eliphaz appeals to Job to follow a different course, to seek after God, for God only smites to heal or to correct, to draw people to himself and away from evil. See K. Fullerton, “Double Entendre in the First Speech of Eliphaz,” JBL 49 (1930): 320-74; J. C. L. Gibson, “Eliphaz the Temanite: A Portrait of a Hebrew Philosopher,” SJT 28 (1975): 259-72; and J. Lust, “A Stormy Vision: Some Remarks on Job 4:12-16,” Bijdr 36 (1975): 308-11. |
| (0.28) | (Job 2:13) | 2 sn The three friends went into a more severe form of mourning, one that is usually reserved for a death. E. Dhorme says it is a display of grief in its most intense form (Job, 23); for one of them to speak before the sufferer spoke would have been wrong. |
| (0.28) | (Job 1:21) | 2 sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.” |
| (0.28) | (Job 1:19) | 2 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 30:4; Luke 8:24-25). |
| (0.28) | (Job 1:1) | 9 sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety—he had reverential fear of the Lord, meaning he was a truly devoted worshiper who shunned evil. |
