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(0.02) (Job 21:17)

tn חֲבָלִים (khavalim) can mean “ropes” or “cords,” but that would not go with the verb “apportion” in this line. The meaning of “pangs (as in “birth-pangs”) seems to fit best here. The wider meaning would be “physical agony.”

(0.02) (Job 21:9)

sn In 9:34 Job was complaining that there was no umpire to remove God’s rod from him, but here he observes no such rod is on the wicked.

(0.02) (Job 20:22)

tn Heb “there is straightness for him.” The root צָרַר (tsarar) means “to be narrowed in straits, to be in a bind.” The word here would have the idea of pressure, stress, trouble. One could say he is in a bind.

(0.02) (Job 20:22)

tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (ʿamel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (ʿamal, “trouble”) here.

(0.02) (Job 20:22)

tn The word שָׂפַק (safaq) occurs only here; it means “sufficiency; wealth; abundance (see D. W. Thomas, “The Text of Jesaia 2:6 and the Word שׂפק,ZAW 75 [1963]: 88-90).

(0.02) (Job 20:18)

tn The idea is the fruit of his evil work. The word יָגָע (yagaʿ) occurs only here; it must mean ill-gotten gains. The verb is in 10:3.

(0.02) (Job 20:7)

tn There have been attempts to change the word here to “like a whirlwind,” or something similar. But many argue that there is no reason to remove a coarse expression from Zophar.

(0.02) (Job 20:8)

tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence.

(0.02) (Job 19:29)

tn The word is “iniquities,” but here as elsewhere it should receive the classification of the punishment for iniquity (a category of meaning that developed from a metonymy of effect).

(0.02) (Job 19:6)

tn The Piel of עָוַת (ʿavat) means “to warp justice” (see 8:3), or here, to do wrong to someone (see Ps 119:78). The statement is chosen to refute the question that Bildad asked in his first speech.

(0.02) (Job 19:5)

tn The introductory particles repeat אָמְנָם (ʾamnam, “indeed”) but now with אִם (ʾim, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause.

(0.02) (Job 18:5)

sn The lamp or the light can have a number of uses in the Bible. Here it is probably an implied metaphor for prosperity and happiness, for the good life itself.

(0.02) (Job 18:2)

tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse.

(0.02) (Job 17:7)

tn See the usage of this verb in Gen 27:1 and Deut 34:7. Usually it is age that causes the failing eyesight, but here it is the grief.

(0.02) (Job 16:16)

sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen.

(0.02) (Job 16:15)

tn The Poel עֹלַלְתִּי (ʿolalti) from עָלַל (ʿalal, “to enter”) has here the meaning of “to thrust in.” The activity is the opposite of “raising high the horn,” a picture of dignity and victory.

(0.02) (Job 16:11)

tn The word עֲוִיל (ʿavil) means “child,” and this cannot be right here. If it is read as עַוָּל (ʿavval) as in Job 27:7 it would be the unrighteous.

(0.02) (Job 16:11)

sn Job does not refer here to his friends, but more likely to the wicked men who set about to destroy him and his possessions, or to the rabble in ch. 30.

(0.02) (Job 16:9)

tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job.

(0.02) (Job 16:8)

tn The verb is קָמַט (qamat) which is used only here and in 22:16; it means “to seize; to grasp.” By God’s seizing him, Job means his afflictions.



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