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Discovery Box| (0.25) | (Psa 9:20) | 1 tn Heb “place, Lord, terror with regard to them.” The Hebrew term מוֹרָה (morah, “terror”) is an alternative form of מוֹרָא (moraʾ; a reading that appears in some mss and finds support in several ancient textual witnesses). |
| (0.25) | (Psa 9:5) | 3 tn Heb “their name you wiped out forever and ever.” The three perfect verbal forms in v. 5 probably refer to a recent victory (definite past or present perfect use), although they might express what is typical (characteristic use). |
| (0.25) | (Psa 6:3) | 2 tn Heb “and you, Lord, how long?” The suffering psalmist speaks in broken syntax. He addresses God, but then simply cries out with a brief, but poignant, question: How long will this (= his suffering) continue? |
| (0.25) | (Psa 5:4) | 4 tn Heb “cannot dwell as a resident foreigner [with] you.” The negated imperfect verbal form here indicates incapability or lack of permission. These people are morally incapable of dwelling in God’s presence and are not permitted to do so. |
| (0.25) | (Psa 2:4) | 1 tn Heb “sitting.” The Hebrew verb יָשַׁב (yashav) is here used metonymically of “sitting enthroned” (see Pss 9:7; 29:10; 55:19; 102:12; 123:1). |
| (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 42:3) | 3 tn Heb “and I do not understand.” The expression serves here in an adverbial capacity. It also could be subordinated as a complement: “I have declared [things that] I do not understand.” |
| (0.25) | (Job 42:5) | 1 sn This statement does not imply there was a vision. He is simply saying that this experience of God was real and personal. In the past his knowledge of God was what he had heard—hearsay. This was real. |
| (0.25) | (Job 35:15) | 2 tn The verb פָּקַד (paqad) means “to visit” (also “to appoint; to muster; to number”). When God visits, it means that he intervenes in one’s life for blessing or cursing (punishing, destroying). |
| (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 35:14) | 1 sn The point is that if God does not listen to those who do not turn to him, how much less likely is he to turn to one who complains against him. |
| (0.25) | (Job 35:10) | 1 tn There have been several attempts to emend the line, none of which are particularly helpful or interesting. H. H. Rowley (Job [NCBC], 225) says, “It is a pity to rob Elihu of a poetic line when he creates one.” |
| (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 34:7) | 2 tn The scorn or derision mentioned here is not against Job, but against God. Job scorns God so much, he must love it. So to reflect this idea, Gordis has translated it “blasphemy” (cf. NAB). |
| (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 33:24) | 4 sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed. |
| (0.25) | (Job 32:15) | 1 sn Elihu now will give another reason why he will speak—the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority. |
| (0.25) | (Job 31:39) | 3 tn There is some debate over the meaning of בְּעָלֶיהָ (beʿaleha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362). |
| (0.25) | (Job 31:1) | 1 tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10). |
| (0.25) | (Job 30:4) | 1 tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes. |
