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Discovery Box| (0.20) | (Job 40:16) | 1 tn In both of these verses הִנֶּה (hinneh, “behold”) has the deictic force (the word is from Greek δείκνυμι, deiknumi, “to show”). It calls attention to something by pointing it out. The expression goes with the sudden look, the raised eye, the pointing hand—“O look!” |
| (0.20) | (Job 40:4) | 1 tn The word קַלֹּתִי (qalloti) means “to be light; to be of small account; to be unimportant.” From this comes the meaning “contemptible,” which in the causative stem would mean “to treat with contempt; to curse.” Dhorme tries to make the sentence a conditional clause and suggests this meaning: “If I have been thoughtless.” There is really no “if” in Job’s mind. |
| (0.20) | (Job 40:2) | 2 tn The verb יִסּוֹר (yissor) is found only here, but comes from a common root meaning “to correct; to reprove.” Several suggestions have been made to improve on the MT. Dhorme read it יָסוּר (yasur) in the sense of “to turn aside; to yield.” Ehrlich read this emendation as “to come to an end.” But the MT could be read as “to correct; to instruct.” |
| (0.20) | (Job 39:3) | 2 tn Heb “they cast forth their labor pains.” This word usually means “birth pangs” but here can mean what caused the pains (metonymy of effect). This fits better with the parallelism, and the verb (“cast forth”). The words “their offspring” are supplied in the translation for clarity; direct objects were often omitted when clear from the context, although English expects them to be included. |
| (0.20) | (Job 38:27) | 1 tn Heb “to cause to sprout a source of vegetation.” The word מֹצָא (motsaʾ) is rendered “mine” in Job 28:1. The suggestion with the least changes is Wright’s: צָמֵא (tsameʾ, “thirsty”). But others choose מִצִּיָּה (mitsiyyah, “from the steppe”). |
| (0.20) | (Job 37:7) | 3 tn D. W. Thomas suggested a meaning of “rest” for the verb, based on Arabic. He then reads אֱנוֹשׁ (ʾenosh) for man, and supplies a ם (mem) to “his work” to get “that every man might rest from his work [in the fields].” |
| (0.20) | (Job 37:11) | 1 tn The word “moisture” is drawn from רִי (ri) as a contraction for רְוִי (revi). Others emended the text to get “hail” (NAB) or “lightning,” or even “the Creator.” For these, see the various commentaries. There is no reason to change the reading of the MT when it makes perfectly good sense. |
| (0.20) | (Job 37:18) | 1 tn The verb means “to beat out; to flatten,” and the analogy in the next line will use molten metal. From this verb is derived the word for the “firmament” in Gen 1:6-8, that canopy-like pressure area separating water above and water below. |
| (0.20) | (Job 36:16) | 3 tn The word נַחַת (nakhat) could be translated “set” if it is connected with the verb נוּחַ (nuakh, “to rest,” but then “to lay to rest, to set”). Kissane translates it “comfort.” Dhorme thinks it could come from נוּחַ (nuakh, “to rest”) or נָחַת (nakhat, “to descend”). But his conclusion is that it is a dittography after “under it” (p. 545). |
| (0.20) | (Job 35:2) | 3 tn The brief line could be interpreted in a number of ways. The MT simply has “my right from God.” It could be “I am right before God,” “I am more just/right than God” (identifying the preposition as a comparative min (מִן); cf. J. E. Hartley, Job [NICOT], 463), “I will be right before God,” or “My just cause against God.” |
| (0.20) | (Job 35:3) | 2 tn The Hebrew text merely says, “What do I gain from my sin?” But Job has claimed that he has not sinned, and so this has to be elliptical: “more than if I had sinned” (H. H. Rowley, Job [NCBC], 224). It could also be, “What do I gain without sin?” |
| (0.20) | (Job 34:37) | 2 tc If this reading stands, it would mean that Job shows contempt, meaning that he mocks them and accuses God. It is a bold touch, but workable. Of the many suggested emendations, Dhorme alters some of the vowels and obtains a reading “and casts doubt among us,” and then takes “transgression” from the first colon for the complement. Some commentators simply delete the line. |
| (0.20) | (Job 34:6) | 2 tn The Hebrew text has only “my arrow.” Some commentators emend that word slightly to get “my wound.” But the idea could be derived from “arrows” as well, the wounds caused by the arrows. The arrows are symbolic of God’s affliction. |
| (0.20) | (Job 33:23) | 2 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness. |
| (0.20) | (Job 33:17) | 2 tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yekhasseh, “covers”) to יְכַסֵּחַ (yekhasseakh, “he cuts away”), or יְכַלֶּה (yekhalleh, “he puts an end to”). The various emendations are not all that convincing. |
| (0.20) | (Job 31:31) | 3 sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food. |
| (0.20) | (Job 31:22) | 2 tn The point is that if he has raised his arm against the oppressed it should be ripped off at the joint. The MT has “let fall my shoulder [כְּתֵפִי, ketefi] from the nape of the neck [or shoulder blade (מִשִּׁכְמָה, mishikhmah)].” |
| (0.20) | (Job 30:12) | 1 tn This Hebrew word occurs only here. The word פִּרְחַח (pirkhakh, “young rabble”) is a quadriliteral, from פָּרַח (parakh, “to bud”) The derivative אֶפְרֹחַ (ʾefroakh) in the Bible refers to a young bird. In Arabic farhun means both “young bird” and “base man.” Perhaps “young rabble” is the best meaning here (see R. Gordis, Job, 333). |
| (0.20) | (Job 30:13) | 2 tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yoʿilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect. |
| (0.20) | (Job 29:13) | 2 tn The verb אַרְנִן (ʾarnin) is from רָנַן (ranan, “to give a ringing cry”) but here “cause to give a ringing cry,” i.e., shout of joy. The rejoicing envisioned in this word is far greater than what the words “sing” or “rejoice” suggest. |
