Your search for "On" did not find any bible verses that matched.
Discovery Box| (0.20) | (Job 22:16) | 6 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away. |
| (0.20) | (Job 20:10) | 2 tn Some commentators are surprised to see “his hands” here, thinking the passage talks about his death. Budde changed it to “his children,” by altering one letter. R. Gordis argued that “hand” can mean offspring, and so translated it that way without changing anything in the text (“A note on YAD,” JBL 62 [1943]: 343). |
| (0.20) | (Job 20:4) | 2 tn Heb “from the putting of man on earth.” The infinitive is the object of the preposition, which is here temporal. If “man” is taken as the subjective genitive, then the verb would be given a passive translation. Here “man” is a generic, referring to “mankind” or “the human race.” |
| (0.20) | (Job 19:17) | 2 tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278. |
| (0.20) | (Job 18:20) | 3 tn The expression has “they seize horror.” The RSV renders this “horror seizes them.” The same idiom is found in Job 21:6: “laid hold on shuddering.” The idiom would solve the grammatical problem and not change the meaning greatly, but it would change the parallelism. |
| (0.20) | (Job 19:3) | 2 tn The Hiphil of the verb כָּלַם (kalam) means “outrage; insult; shame.” The verbs in this verse are prefixed conjugations, and may be interpreted as preterites if the reference is to the past time. But since the action is still going on, progressive imperfects work well. |
| (0.20) | (Job 17:11) | 3 tn This word has been linked to the root יָרַשׁ (yarash, “to inherit”) yielding a meaning “the possessions of my heart.” But it is actually to be connected to אָרַשׁ (ʾarash, “to desire”) cognate to the Akkadian eresu, “desire.” The LXX has “limbs,” which may come from an Aramaic word for “ropes.” An emendation based on the LXX would be risky. |
| (0.20) | (Job 16:19) | 1 sn The witness in heaven must be God, to whom the cries and prayers come. Job’s dilemma is serious, but common to the human experience: the hostility of God toward him is baffling, but he is conscious of his innocence and can call on God to be his witness. |
| (0.20) | (Job 16:15) | 1 sn The language is hyperbolic; Job is saying that the sackcloth he has put on in his lamentable state is now stuck to his skin as if he had stitched it into the skin. It is now a habitual garment that he never takes off. |
| (0.20) | (Job 16:2) | 1 tn The expression uses the Piel participle in construct: מְנַחֲמֵי עָמָל (menahame ʿamal, “comforters of trouble”), i.e., comforters who increase trouble instead of relieving it. D. W. Thomas translates this “breathers out of trouble” (“A Note on the Hebrew Root naham,” ExpTim 44 [1932/33]: 192). |
| (0.20) | (Job 15:28) | 1 sn K&D 11:266 rightly explains that these are not cities that he, the wicked, has destroyed, but that were destroyed by a judgment on wickedness. Accordingly, Eliphaz is saying that the wicked man is willing to risk such a curse in his confidence in his prosperity (see further H. H. Rowley, Job [NCBC], 113). |
| (0.20) | (Job 15:8) | 1 tn The meaning of סוֹד (sod) is “confidence.” In the context the implication is “secret counsel” of the Lord God (see Jer 23:18). It is a question of confidence on the part of God, that only wisdom can know (see Prov 8:30, 31). Job seemed to them to claim to have access to the mind of God. |
| (0.20) | (Job 15:3) | 2 tn The verb סָכַן (sakhan) means “to be useful, profitable.” It is found 5 times in the book with this meaning. The Hiphil of יָעַל (yaʿal) has the same connotation. E. Lipiński offers a new meaning on a second root, “incur danger” or “run risks” with words, but this does not fit the parallelism (FO 21 [1980]: 65-82). |
| (0.20) | (Job 14:13) | 5 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises. |
| (0.20) | (Job 11:15) | 3 tn The word “lift up” is chosen to recall Job’s statement that he could not lift up his head (10:15); the words “without spot” recall his words “filled with shame.” The sentence here says that he will lift up his face in innocence and show no signs of God’s anger on him. |
| (0.20) | (Job 11:13) | 4 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground. |
| (0.20) | (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). |
| (0.20) | (Job 10:12) | 3 tn The noun פְּקֻדָּה (pequddah), originally translated “visitation,” actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. “Providence” may be too general for the translation, but it is not far from the meaning of this line. The LXX has “your oversight.” |
| (0.20) | (Job 10:2) | 3 tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel”—often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on. |
| (0.20) | (Job 9:6) | 1 sn Shakes the earth out of its place probably refers to earthquakes, although some commentators protest against this in view of the idea of the pillars. In the ancient world the poetical view of the earth is that it was a structure on pillars, with water around it and under it. In an earthquake the pillars were shaken, and the earth moved. |
