Discovery Box| (0.25) | (Job 39:20) | 2 tn The word could mean “snorting” as well (see Jer 8:16). It comes from the root “to blow.” If the horse is running and breathing hard, this could be the sense here. |
| (0.25) | (Job 38:32) | 1 tn The word מַזָּרוֹת (mazzarot) is taken by some to refer to the constellations (see 2 Kgs 23:5), and by others as connected to the word for “crown,” and so “corona.” |
| (0.25) | (Job 38:17) | 2 tn Some still retain the traditional phrase “shadow of death” in the English translation (cf. NIV84). The reference is to the entrance to Sheol (see Job 10:21). |
| (0.25) | (Job 38:1) | 3 sn This is not the storm described by Elihu—in fact, the Lord ignores Elihu. The storm is a common accompaniment for a theophany (see Ezek 1:4; Nah 1:3; Zech 9:14). |
| (0.25) | (Job 38:2) | 2 sn The referent of “counsel” here is not the debate between Job and the friends, but the purposes of God (see Ps 33:10; Prov 19:21; Isa 19:17). Dhorme translates it “Providence.” |
| (0.25) | (Job 37:2) | 2 tn The word is the usual word for “to meditate; to murmur; to groan”; here it refers to the low building of the thunder as it rumbles in the sky. The thunder is the voice of God (see Ps 29). |
| (0.25) | (Job 36:19) | 1 tn The form in the MT is “your cry (for help).” See J. E. Hartley (Job [NICOT], 472-73) and E. Dhorme (Job, 547-48) on the difficulties. |
| (0.25) | (Job 34:29) | 2 tn The verb in this position is somewhat difficult, although it does make good sense in the sentence—it is just not what the parallelism would suggest. So several emendations have been put forward, for which see the commentaries. |
| (0.25) | (Job 31:39) | 3 tn There is some debate over the meaning of בְּעָלֶיהָ (beʿaleha), usually translated “its owners.” Dahood, following others (although without their emendations), thought it referred to “laborers” (see M. Dahood, Bib 41 [1960]: 303; idem, Bib 43 [1962]: 362). |
| (0.25) | (Job 31:35) | 4 tn The last line is very difficult; it simply says, “a scroll [that] my [legal] adversary had written.” The simplest way to handle this is to see it as a continuation of the optative (RSV). |
| (0.25) | (Job 31:23) | 2 tn The form is וּמִשְּׂאֵתוֹ (umisseʾeto); the preposition is causal. The form, from the verb נָשָׂא (nasaʾ, “to raise; to lift high”), refers to God’s exalted person, his majesty (see Job 13:11). |
| (0.25) | (Job 31:1) | 1 tn The idea of cutting a covenant for something may suggest a covenant that is imposed, except that this construction elsewhere argues against it (see 2 Chr 29:10). |
| (0.25) | (Job 30:22) | 2 tn The verb means “to melt.” The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation “toss…about” comes from the Arabic cognate that is used for the surging of the sea. |
| (0.25) | (Job 29:22) | 1 tn The verb simply means “dropped,” but this means like the rain. So the picture of his words falling on them like the gentle rain, drop by drop, is what is intended (see Deut 32:2). |
| (0.25) | (Job 29:13) | 1 tn The verb is simply בּוֹא (boʾ, “to come; to enter”). With the preposition עַל (ʿal, “upon”) it could mean “came to me,” or “came upon me,” i.e., descended (see R. Gordis, Job, 320). |
| (0.25) | (Job 29:11) | 2 tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause. |
| (0.25) | (Job 29:3) | 5 tn The accusative (“darkness”) is here an adverbial accusative of place, namely, “in the darkness,” or because he was successfully led by God’s light, “through the darkness” (see GKC 374 §118.h). |
| (0.25) | (Job 26:12) | 3 sn Here again there are possible mythological allusions or polemics. The god Yam, “Sea,” was important in Ugaritic as a god of chaos. And Rahab is another name for the monster of the deep (see Job 9:13). |
| (0.25) | (Job 27:1) | 1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “Mašal,” VTSup 3 [1955]: 162ff.). |
| (0.25) | (Job 27:3) | 1 tn The adverb עוֹד (ʿod) was originally a noun, and so here it could be rendered “all the existence of my spirit.” The word comes between the noun in construct and its actual genitive (see GKC 415 §128.e). |
