Discovery Box| (0.38) | (Job 38:23) | 1 sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context. |
| (0.38) | (Job 36:8) | 1 tn Dhorme thinks that the verse is still talking about kings, who may be in captivity. But this diverts attention from Elihu’s emphasis on the righteous. |
| (0.38) | (Job 34:8) | 3 tn The infinitive construct with the ל (lamed) preposition may continue the clause with the finite verb (see GKC 351 §114.p). |
| (0.38) | (Job 26:13) | 1 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context. |
| (0.38) | (Job 21:19) | 6 tn The imperfect verb after the jussive carries the meaning of a purpose clause, and so taken as a final imperfect: “in order that he may be humbled.” |
| (0.38) | (Job 18:4) | 3 sn Bildad is asking if Job thinks the whole moral order of the world should be interrupted for his sake, that he may escape the punishment for wickedness. |
| (0.38) | (Job 14:21) | 1 tn The clause may be interpreted as a conditional clause, with the second clause beginning with the conjunction serving as the apodosis. |
| (0.38) | (Job 14:14) | 3 tn The verb אֲיַחֵל (ʾayakhel) may be rendered “I will/would wait” or “I will/would hope.” The word describes eager expectation and longing hope. |
| (0.38) | (Job 14:11) | 1 tn The comparative clause may be signaled simply by the context, especially when facts of a moral nature are compared with the physical world (see GKC 499 §161.a). |
| (0.38) | (Job 12:17) | 4 sn The judges, like the counselors, are nobles in the cities. God may reverse their lot, either by captivity or by shame, and they cannot resist his power. |
| (0.38) | (Job 10:15) | 4 tn The expression שְׂבַע קָלוֹן (sevaʿ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]). |
| (0.38) | (Job 9:34) | 1 tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well. |
| (0.38) | (Job 8:10) | 3 tn The noun may have been left indeterminate for the sake of emphasis (GKC 401-2 §125.c), meaning “important words.” |
| (0.38) | (Job 2:11) | 6 tn The second infinitive is from נָחָם (nakham, “to comfort, console” in the Piel). This word may be derived from a word with a meaning of sighing deeply. |
| (0.38) | (Job 1:16) | 4 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context. |
| (0.38) | (Job 1:10) | 4 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general. |
| (0.38) | (Job 1:7) | 2 tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h). |
| (0.38) | (Ezr 7:10) | 2 tn Heb “to do and to teach.” The expression may be a hendiadys, in which case it would have the sense of “effectively teaching.” |
| (0.38) | (2Ch 36:21) | 2 tn The verb may be seen as either of two homophonous roots רָצָה (ratsah) meaning “to restore” or “to accept, take pleasure in.” |
| (0.38) | (2Ch 21:10) | 2 tn Or “from Jehoram’s control”; Heb “from under his hand.” The pronominal suffix may refer to Judah in general or, more specifically, to Jehoram. |
