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Discovery Box| (0.20) | (Job 5:23) | 3 tn This is the only occurrence of the Hophal of the verb שָׁלֵם (shalem, “to make or have peace” with someone). Cf. Isa 11:6-9 and Ps 91:13. The verb form is the perfect; here it is the perfect consecutive following a noun clause (see GKC 494 §159.g). |
| (0.20) | (Job 5:9) | 1 tn Heb “who does.” It is common for such doxologies to begin with participles; they follow the pattern of the psalms in this style. Because of the length of the sentence in Hebrew and the conventions of English style, a new sentence was started here in the translation. |
| (0.20) | (Job 5:12) | 1 tn The Hiphil form מֵפֵר (mefer) is the participle from פָּרַר (parar, “to annul; to frustrate; to break”). It continues the doxological descriptions of God, but because of the numerous verses in this section, it may be clearer to start a new sentence with this form (rather than translating it “who…”). |
| (0.20) | (Job 5:5) | 5 tn The verb has been given many different renderings, some more radical than others: “pant,” “engulf,” “draws,” “gather,” “swallow” (see H. H. Rowley, Job [NCBC], 53). The idea of “swallowing” wealth is found in Job 20:15 though with a different verb. The general sense of the line is clear, in spite of the difficulties of determining the exact meaning of the verb. |
| (0.20) | (Job 5:6) | 1 sn The previous discussion shows how trouble rises, namely, from the rebelliousness of the fool. Here Eliphaz simply summarizes the points made with this general principle—trouble does not come from outside man, nor does it come as a part of the natural order, but rather it comes from the evil nature of man. |
| (0.20) | (Job 5:7) | 4 tn The simple translation of the last two words is “fly high” or “soar aloft” which would suit the idea of an eagle. But, as H. H. Rowley (Job [NCBC], 53) concludes, the argument to identify the expression preceding this with eagles is far-fetched. |
| (0.20) | (Job 5:2) | 2 tn The two words for “foolish person” are common in wisdom literature. The first, אֱוִיל (ʾevil), is the fool who is a senseless person; the פֹּתֶה (poteh) is the naive and silly person, the simpleton, the one who is easily led astray. The direct object is introduced with the preposition ל (lamed) in this verse (see GKC 366 §117.n). |
| (0.20) | (Job 4:12) | 4 tn The word שֵׁמֶץ (shemets, “whisper”) is found only here and in Job 26:14. A cognate form שִׁמְצָה (shimtsah) is found in Exod 32:25 with the sense of “a whisper.” In postbiblical Hebrew the word comes to mean “a little.” The point is that Eliphaz caught just a bit, just a whisper of it, and will recount it to Job. |
| (0.20) | (Job 4:15) | 3 tn The subject of this verb is also רוּחַ (ruakh, “spirit”), since it can assume either gender. The “hair of my flesh” is the complement and not the subject; therefore the Piel is to be retained and not changed to a Qal as some suggest (and compare with Ps 119:120). |
| (0.20) | (Job 4:15) | 2 tn The verbs in this verse are imperfects. In the last verse the verbs were perfects when Eliphaz reported the fear that seized him. In this continuation of the report the description becomes vivid with the change in verbs, as if the experience were in progress. |
| (0.20) | (Job 4:5) | 2 tn This is the same verb used in v. 2, meaning “to be exhausted” or “impatient.” Here with the vav (ו) consecutive the verb describes Job’s state of mind that is a consequence of the trouble coming on him. In this sentence the form is given a present tense translation (see GKC 329 §111.t). |
| (0.20) | (Job 3:23) | 1 tn This first part of the verse, “Why is light given,” is supplied from the context. In the Hebrew text the verse simply begins with “to a man….” It is also in apposition to the construction in v. 20. But after so many qualifying clauses and phrases, a restatement of the subject (light, from v. 20) is required. |
| (0.20) | (Job 3:21) | 3 tn The verse simply has the form אֵין (ʾen, “there is not”) with a pronominal suffix and a conjunction—“and there is not it” or “and it is not.” The LXX and the Vulgate add a verb to explain this form: “and obtain it not.” |
| (0.20) | (Job 3:19) | 1 tn The versions have taken the pronoun in the sense of the verb “to be.” Others give it the sense of “the same thing,” rendering the verse as “small and great, there is no difference there.” GKC 437 §135.a, n. 1, follows this idea with a meaning of “the same.” |
| (0.20) | (Job 3:20) | 3 sn In vv. 11, 12, and 16 there was the first series of questions in which Job himself was in question. Now the questions are more general for all mankind—why should the sufferers in general have been afflicted with life? |
| (0.20) | (Job 3:6) | 2 tn The pointing of the verb is meant to connect it with the root חָדָה (khadah, “rejoice”). But the letters in the text were correctly understood by the versions to be from יָחַד (yakhad, “to be combined, added”). See G. Rendsburg, “Double Polysemy in Genesis 49:6 and Job 3:6, ” CBQ 44 (1982): 48-51. |
| (0.20) | (Job 3:1) | 2 sn The detailed introduction to the speech with “he opened his mouth” draws the readers attention to what was going to be said. As the introduction to the poetic speech that follows (3:3-26), vv. 1-2 continue the prose style of chapters 1-2. Each of the subsequent speeches is introduced by such a prose heading. |
| (0.20) | (Job 3:1) | 3 tn The verb “cursed” is the Piel preterite from the verb קָלַל (qalal); this means “to be light” in the Qal stem, but here “to treat lightly, with contempt, curse.” See in general H. C. Brichto, The Problem of “Curse” in the Hebrew Bible (JBLMS); and A. C. Thiselton, “The Supposed Power of Words in the Biblical Writings,” JTS 25 (1974): 283-99. |
| (0.20) | (Job 2:10) | 6 sn The Hebrew words טוֹב (tov, “good”) and רַע (raʿ, “evil”) have to do with what affects life. That which is good benefits people because it produces, promotes and protects life; that which is evil brings calamity and disaster, it harms, pains, or destroys life. |
| (0.20) | (Job 2:10) | 4 tn The adverb גָּם (gam, “also, even”) is placed here before the first clause, but belongs with the second. It intensifies the idea (see GKC 483 §153). See also C. J. Labuschagne, “The Emphasizing Particle GAM and Its Connotations,” Studia Biblica et Semitica, 193-203. |
