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Discovery Box| (0.35) | (Job 22:27) | 1 tn The words “to him” are not in the Hebrew text, but are implied. |
| (0.35) | (Job 21:31) | 1 tn The expression “and he has done” is taken here to mean “what he has done.” |
| (0.35) | (Job 21:27) | 1 tn The word is “your thoughts.” The word for “thoughts” (from חָצַב [khatsav, “to think; to reckon; to plan”]) has more to do with their intent than their general thoughts. He knows that when they talked about the fate of the wicked they really were talking about him. |
| (0.35) | (Job 21:21) | 3 tc The rare word חֻצָּצוּ (khutsatsu) is probably a cognate of hassa in Arabic, meaning “to cut off.” There is also an Akkadian word “to cut in two” and “to break.” These fit the context here rather well. The other Hebrew words that are connected to the root חָצַץ (khatsats) do not offer any help. |
| (0.35) | (Job 21:17) | 4 tn The phrase “to them” is understood and thus is supplied in the translation for clarification. |
| (0.35) | (Job 21:10) | 1 tn Heb “his bull,” but it is meant to signify the bulls of the wicked. |
| (0.35) | (Job 21:5) | 1 tn The verb פְּנוּ (penu) is from the verb “to turn,” related to the word for “face.” In calling for them to turn toward him, he is calling for them to look at him. But here it may be more in the sense of their attention rather than just a looking at him. |
| (0.35) | (Job 20:15) | 2 tn The choice of words is excellent. The verb יָרַשׁ (yarash) means either “to inherit” or “to disinherit; to dispossess.” The context makes the figure clear that God is administering the emetic to make the wicked throw up the wealth (thus, “God will make him throw it out…”), but since wealth is the subject there is a disinheritance meant here. |
| (0.35) | (Job 20:2) | 2 tn The verb is שׁוּב (shuv, “to return”), but in the Hiphil, “bring me back,” i.e., prompt me to make another speech. The text makes good sense as it is, and there is no reason to change the reading to make a closer parallel with the second half—indeed, the second part explains the first. |
| (0.35) | (Job 18:17) | 1 tn Heb “outside.” Cf. ESV, “in the street,” referring to absence from his community’s memory. |
| (0.35) | (Job 19:2) | 3 tn The LXX adds to the verse: “only know that the Lord has dealt with me thus.” |
| (0.35) | (Job 18:14) | 1 tn Heb “from his tent, his security.” The apposition serves to modify the tent as his security. |
| (0.35) | (Job 18:12) | 3 tn The expression means that misfortune is right there to destroy him whenever there is the opportunity. |
| (0.35) | (Job 17:16) | 1 sn It is natural to assume that this verse continues the interrogative clause of the preceding verse. |
| (0.35) | (Job 17:2) | 2 tn E. Dhorme (Job, 243) interprets the preposition to mean “aimed at me.” |
| (0.35) | (Job 16:21) | 1 tn E. Dhorme (Job, 240) alters this slightly to read “Would that” or “Ah! if only.” |
| (0.35) | (Job 16:10) | 3 tn The verb יִתְמַלָּאוּן (yitmallaʾun) is taken from מָלֵא (maleʾ), “to be full,” and in this stem, “to pile up; to press together.” The term has a military connotation, such as “to mobilize” (see D. W. Thomas, “mlʾw in Jeremiah 4:5 : a military term,” JJS 3 [1952]: 47-52). Job sees himself surrounded by enemies who persecute him and mock him. |
| (0.35) | (Job 16:5) | 1 tn “But” has been added in the translation to strengthen the contrast. |
| (0.35) | (Job 15:34) | 2 sn This may refer to the fire that struck Job (cf. 1:16). |
| (0.35) | (Job 15:13) | 2 tn The verb is a Hiphil perfect of yasa’, “to go out, proceed, issue forth.” |
