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Discovery Box| (0.17) | (Psa 11:6) | 2 tc The MT reads “traps, fire, and brimstone,” but the image of God raining traps, or snares, down from the sky is bizarre and does not fit the fire and storm imagery of this verse. The noun פַּחִים (pakhim, “traps, snares”) should be emended to פַּחֲמֵי (pakhame, “coals of [fire]”). The rare noun פֶּחָם (pekham, “coal”) occurs in Prov 26:21 and Isa 44:12; 54:16. |
| (0.17) | (Psa 10:1) | 1 sn Psalm 10. Many Hebrew mss and the ancient Greek version (LXX) combine Psalms 9 and 10 into a single psalm. Taken in isolation, Psalm 10 is a petition for help in which the psalmist urges the Lord to deliver him from his dangerous enemies, whom he describes in vivid and terrifying detail. The psalmist concludes with confidence; he is certain that God’s justice will prevail. |
| (0.17) | (Psa 7:1) | 2 tn The precise meaning of the Hebrew term שִׁגָּיוֹן (shiggayon; translated here “musical composition”) is uncertain. Some derive the noun from the verbal root שָׁגָה (shagah, “swerve, reel”) and understand it as referring to a “wild, passionate song, with rapid changes of rhythm” (see BDB 993 s.v. שִׁגָּיוֹן). But this proposal is purely speculative. The only other appearance of the noun is in Hab 3:1, where it occurs in the plural. |
| (0.17) | (Psa 5:9) | 5 sn As the psalmist walks down the path in which God leads him, he asks the Lord to guide his steps and remove danger from the path (v. 8) because he knows his enemies have “dug a grave” for him and are ready to use their deceitful words to “swallow him up” like the realm of death (i.e., Sheol) and bring him to ruin. |
| (0.17) | (Psa 1:5) | 3 tn Heb “the judgment.” The article indicates a judgment that is definite in the mind of the speaker. In the immediate context this probably does not refer to the “final judgment” described in later biblical revelation, but to a temporal/historical judgment which the author anticipates. Periodically during the OT period, God would come in judgment, removing the wicked from the scene, while preserving a godly remnant (see Gen 6-9; Ps 37; Hab 3). |
| (0.17) | (Job 41:19) | 1 sn For the animal, the image is that of pent-up breath with water in a hot steam jet coming from its mouth, like a stream of fire in the rays of the sun. The language is hyperbolic, probably to reflect the pagan ideas of the dragon of the deep in a polemical way—they feared it as a fire breathing monster, but in reality it might have been a steamy crocodile. |
| (0.17) | (Job 41:10) | 2 tc MT has “before me” and can best be rendered as “Who then is he that can stand before me?” (ESV, NASB, NIV, NLT, NJPS). The following verse (11) favors the MT since both express the lesson to be learned from Leviathan: If a man cannot stand up to Leviathan, how can he stand up to its creator? The translation above has chosen to read the text as “before him” (cf. NRSV, NJB). |
| (0.17) | (Job 41:9) | 2 tn The line is difficult. “His hope [= expectation]” must refer to any assailant who hopes or expects to capture the creature. Because there is no antecedent, Dhorme and others transpose it with the next verse. The point is that the man who thought he was sufficient to confront Leviathan soon finds his hope—his expectation—false (a derivative from the verb כָּזַב [kazav, “lie”] is used for a mirage). |
| (0.17) | (Job 37:5) | 1 tn The form is the Niphal participle, “wonders,” from the verb פָּלָא (palaʾ, “to be wonderful; to be extraordinary”). Some commentators suppress the repeated verb “thunders,” and supply other verbs like “shows” or “works,” enabling them to make “wonders” the object of the verb rather than leaving it in an adverbial role. But as H. H. Rowley (Job [NCBC], 236) notes, no change is needed, for one is not surprised to find repetition in Elihu’s words. |
| (0.17) | (Job 34:30) | 1 tn This last verse is difficult because it is unbalanced and cryptic. Some have joined the third line of v. 29 with this entire verse to make a couplet. But the same result is achieved by simply regarding this verse as the purpose of v. 29. But there still are some words that must be added. In the first colon, “[he is over the nations]…preventing from ruling.” And in the second colon, “laying” has to be supplied before “snares.” |
| (0.17) | (Job 33:23) | 1 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one…out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; Job 9:3). |
| (0.17) | (Job 32:13) | 2 tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (ʾalaf, “instruct”) the form becoming יַלְּפֶנוּ (yallefenu) instead of יִדְּפֶנּוּ (yiddefenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it. |
| (0.17) | (Job 32:12) | 3 tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize—but could not prove Job wrong. |
| (0.17) | (Job 30:14) | 1 tn The MT has “under the crash,” with the idea that they rush in while the stones are falling around them (which is continuing the figure of the military attack). G. R. Driver took the expression to mean in a temporal sense “at the moment of the crash” (AJSL 52 [1935/36]: 163-64). Guillaume, drawing from Arabic, has “where the gap is made.” |
| (0.17) | (Job 28:1) | 3 tn The word מוֹצָא (motsaʾ, from יָצָא [yatsaʾ, “go out”]) is the word for “mine,” or more simply, “source.” Mining was not an enormous industry in the land of Canaan or Israel; mined products were imported. Some editors have suggested alternative readings: Dahood found in the word the root for “shine” and translated the MT as “smelter.” But that is going too far. P. Joüon suggested “place of finding,” reading מִמְצָא (mimtsaʾ) for מוֹצָא (motsaʾ; see Bib 11 [1930]: 323). |
| (0.17) | (Job 27:19) | 1 tc The verb is the Niphal יֵאָסֵף (yeʾasef), from אָסַף (ʾasaf, “to gather”). So, “he lies down rich, but he is not gathered.” This does not make much sense. It could mean “he will not be gathered for burial,” but that does not belong here. Many commentators accept the variant יֹאסִף (yoʾsif) stood for יוֹסִיף (yosif, “will [not] add”). This is what the LXX and the Syriac have. This leads to the interpretive translation that “he will do so no longer.” |
| (0.17) | (Job 24:5) | 4 tc Based on the text critical question in the previous note, some read this as a form related to the noun עֶרֶב (ʿerev, “evening”). These same consonants occur as a verb in Isa 24:11, עָרְבָה (ʿarevah) from עָרַב (ʿarav, “become evening”). This would give the time frame of their work rather than the location, but the location provides a parallel to “wilderness.” |
| (0.17) | (Job 22:30) | 1 tc The Hebrew has אִי־נָקִי (ʾi naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (ʾi) to אִישׁ (ʾish, “the innocent man”). Others differ: A. Guillaume links אִי (ʾi) to Arabic ʿayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (ʾe). |
| (0.17) | (Job 21:16) | 1 sn The implication of this statement is that their well-being is from God, which is the problem Job is raising in the chapter. A number of commentators make it a question, interpreting it to mean that the wicked enjoy prosperity as if it is their right. Some emend the text to say “his hands”—Gordis reads it, “Indeed, our prosperity is not in his hands.” |
| (0.17) | (Job 19:13) | 2 tn The LXX apparently took אַךְ־זָרוּ (ʾakh, “even, only,” and zaru, “they turn away”) together as if it was the verb אַכְזָרוּ (ʾakhzaru, “they have become cruel,” as in 20:21). But the grammar in the line would be difficult with this. Moreover, the word is most likely from זוּר (zur, “to turn away”). See L. A. Snijders, “The Meaning of zar in the Old Testament,” OTS 10 (1964): 1-154 (especially p. 9). |
