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Discovery Box| (0.20) | (Job 5:13) | 2 sn This is the only quotation from the book of Job in the NT (although Rom 11:35 seems to reflect 41:11, and Phil 1:19 is similar to 13:6). Paul cites it in 1 Cor 3:19. |
| (0.20) | (Job 5:12) | 5 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time. |
| (0.20) | (Job 5:12) | 1 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God, but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”). |
| (0.20) | (Job 5:8) | 1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God. |
| (0.20) | (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. |
| (0.20) | (Job 3:17) | 4 tn Here the noun רֹגז (rogez) refers to the agitation of living as opposed to the peaceful rest of dying. The associated verb רָגַז (ragaz) means “to be agitated, excited.” The expression indicates that they cease from troubling, meaning all the agitation of their own lives. |
| (0.20) | (Job 3:11) | 4 tn The translation “at birth” is very smooth, but catches the meaning and avoids the tautology in the verse. The line literally reads “from the womb.” The second half of the verse has the verb “I came out/forth” which does double duty for both parallel lines. The second half uses “belly” for the womb. |
| (0.20) | (Job 3:4) | 4 tn The verb is the Hiphil of יָפַע (yafaʿ), which means here “cause to shine.” The subject is the term נְהָרָה (neharah, “light”), a hapax legomenon which is from the verb נָהַר (nahar, “to gleam” [see Isa 60:5]). |
| (0.20) | (Job 3:6) | 2 tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6, ” CBQ 44 (1982): 48-51. |
| (0.20) | (Job 3:5) | 2 tn The verb is גָּאַל (gaʾal, “redeem, claim”). Some have suggested that the verb is actually the homonym “pollute.” This is the reading in the Targum, Syriac, Vulgate, and Rashi, who quotes from Mal 1:7, 12. See A. R. Johnson, “The Primary Meaning of ga’al,” VTSup 1 (1953): 67-77. |
| (0.20) | (Job 3:3) | 4 tn The word is גֶּבֶר (gever, “a man”). The word usually distinguishes a man as strong, distinct from children and women. Translations which render this as “boy” (to remove the apparent contradiction of an adult being “conceived” in the womb) miss this point. |
| (0.20) | (Job 3:1) | 3 tn The verb “cursed” is the Piel preterite from the verb קָלַל (qalal); this means “to be light” in the Qal stem, but here “to treat lightly, with contempt, curse.” See in general H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); and A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99. |
| (0.20) | (Job 3:3) | 2 tn The verb is the Niphal imperfect. It may be interpreted in this dependent clause (1) as representing a future event from some point of time in the past—“the day on which I was born” or “would be born” (see GKC 316 §107.k). Or (2) it may simply serve as a preterite indicating action that is in the past. |
| (0.20) | (Job 2:12) | 1 tn Heb “they lifted up their eyes.” The idiom “to lift up the eyes” (or “to lift up the voice”) is intended to show a special intensity in the effort. Here it would indicate that they were trying to see Job from a great distance away. |
| (0.20) | (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.” |
| (0.20) | (Job 1:15) | 1 tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shevaʾ, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c). |
| (0.20) | (Job 1:12) | 6 sn So Satan, having received his permission to test Job’s sincerity, goes out from the Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence. |
| (0.20) | (Job 1:8) | 3 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here as a gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil. |
| (0.20) | (Job 1:6) | 1 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong. |
| (0.20) | (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. |
