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Discovery Box| (0.20) | (Job 29:14) | 1 tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous. |
| (0.20) | (Job 28:7) | 1 tn The “path” could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word “hidden is supplied in the translation to indicate the mines are “hidden” from sharp-eyed birds of prey above. |
| (0.20) | (Job 28:9) | 2 tn The Hebrew מִשֹּׁרֶשׁ (mishoresh) means “from/at [their] root [or base].” In mining, people have gone below ground, under the mountains, and overturned rock and dirt. It is also interesting that here in a small way humans do what God does—overturn mountains (cf. 9:5). |
| (0.20) | (Job 28:18) | 1 tn The word מֶשֶׁךְ (meshekh) comes from a root meaning “to grasp; to seize; to hold,” and so the derived noun means “grasping; acquiring; taking possession,” and therefore, “price” (see the discussion in R. Gordis, Job, 309). Gray renders it “acquisition” (so A. Cohen, AJSL 40 [1923/24]: 175). |
| (0.20) | (Job 28:27) | 3 tc The verb כּוּן (kun) means “to establish; to prepare” in this stem. There are several mss that have the form from בִּין (bin, “discern”), giving “he discerned it,” making more of a parallel with the first colon. But the weight of the evidence supports the traditional MT reading. |
| (0.20) | (Job 27:17) | 1 tn The text simply repeats the verb from the last clause. It could be treated as a separate short clause: “He may store it up, but the righteous will wear it.” But it also could be understood as the object of the following verb, “[what] he stores up the righteous will wear.” The LXX simply has, “All these things shall the righteous gain.” |
| (0.20) | (Job 27:12) | 2 tn The text has the noun “vain thing; breath; vapor,” and then a denominative verb from the same root: “to become vain with a vain thing,” or “to do in vain a vain thing.” This is an example of the internal object, or a cognate accusative (see GKC 367 §117.q). The LXX has “you all know that you are adding vanity to vanity.” |
| (0.20) | (Job 26:5) | 1 sn This is the section, Job 26:5-14, that many conclude makes better sense coming from the friend. But if it is attributed to Job, then he is showing he can surpass them in his treatise of the greatness of God. |
| (0.20) | (Job 24:16) | 3 tc The verb חִתְּמוּ (khittemu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.” |
| (0.20) | (Job 24:5) | 4 tn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba, but the term normally refers only to a section of it. For the book of Job, the most likely section is that south of the Dead Sea, a section that is arid with only sparse vegetation. |
| (0.20) | (Job 24:12) | 1 tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (metim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT. |
| (0.20) | (Job 24:1) | 2 tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands. |
| (0.20) | (Job 23:3) | 4 tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context. |
| (0.20) | (Job 22:24) | 2 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (vetsur, “in the rock”). |
| (0.20) | (Job 21:27) | 1 tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him. |
| (0.20) | (Job 21:4) | 2 sn The point seems to be that if his complaint were merely against men he might expect sympathy from other men, but no one dares offer him sympathy when his complaint is against God. So he will give free expression to his spirit (H. H. Rowley, Job [NCBC], 147). |
| (0.20) | (Job 21:5) | 1 tn The verb פְּנוּ (penu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him. |
| (0.20) | (Job 21:9) | 2 tn The form מִפָּחַד (mippakhad) is translated “without fear,” literally “from fear”; the preposition is similar to the alpha privative in Greek. The word “fear, dread” means nothing that causes fear or dread—they are peaceful, secure. See GKC 382 §119.w. |
| (0.20) | (Job 21:2) | 3 tn The word תַּנְחוּמֹתֵיכֶם (tankhumotekhem) is literally “your consolations,” the suffix being a subjective genitive. The friends had thought they were offering Job consolation (Job 15:11), but the consolation he wants from them is that they listen to him and respond accordingly. |
| (0.20) | (Job 20:3) | 3 tn The phrase actually has רוּחַ מִבִּינָתִי (ruakh mibbinati, “a spirit/wind/breath/impulse from my understanding”). Some translate it “out of my understanding a spirit answers me.” The idea is not that difficult, and so the many proposals to rewrite the text can be rejected. The spirit of his understanding prompts the reply. |
