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Discovery Box| (0.15) | (Psa 16:10) | 4 sn According to Peter, the words of Ps 16:8-11 are applicable to Jesus (Acts 2:25-29). Peter goes on to argue that David, being a prophet, foresaw future events and spoke of Jesus’ resurrection from the dead (Acts 2:30-33). Paul seems to concur with Peter in this understanding (see Acts 13:35-37). For a discussion of the NT application of these verses to Jesus’ resurrection, see R. B. Chisholm, Jr., “A Theology of the Psalms,” A Biblical Theology of the Old Testament, 292-95. |
| (0.15) | (Psa 10:5) | 3 tn Heb “all his enemies, he snorts against them.” This may picture the wicked man defiantly challenging his enemies because he is confident of success. Another option is to take יָפִיחַ (yafiakh) from the root יָפַח (yafakh, “to testify”) and translate “he testifies against all his enemies,” implying that he gets the upper hand over them in legal battles. The noun יָפֵחַ (yafeakh, “witness”) is attested in biblical Hebrew (see Prov 6:19; 12:17; 14:5, 25; 19:5, 9, and Hab 2:3). The verb, however, is not clearly attested. |
| (0.15) | (Psa 10:5) | 2 tc Heb “[on a] height, your judgments from before him.” If the MT is retained, then the idea may be that God’s “judgments” are high above (i.e., not recognized) by the wicked man. However, the syntax is awkward. The translation assumes an emendation of מָרוֹם (marom, “height”) to סָרוּ (saru, “[your judgments] are turned aside”), the final mem (ם) being dittographic (note the initial mem on the immediately following word [מִשְׁפָּטֶיךָ, mishpatekha, “your judgments”). “Judgments” probably refers here to God’s laws or commands, rather than his judicial decisions or acts of judgment. |
| (0.15) | (Psa 7:8) | 4 tn The Hebrew form עָלָי (ʿalay) has been traditionally understood as the preposition עַל (ʿal, “over”) with a first person suffix. But this is syntactically awkward and meaningless. The form is probably a divine title derived from the verbal root עָלָה (ʿalah, “ascend”). This relatively rare title appears elsewhere in the OT (see HALOT 824-25 s.v. I עַל, though this text is not listed) and in Ugaritic as an epithet for Baal (see G. R. Driver, Canaanite Myths and Legends, 98). See M. Dahood, Psalms (AB), 1:44-45, and P. C. Craigie, Psalms 1-50 (WBC), 98. |
| (0.15) | (Psa 1:2) | 2 tn Heb “his delight [is] in the law of the Lord.” In light of the following line, which focuses on studying the Lord’s law, one might translate, “he finds pleasure in studying the Lord’s commands.” However, even if one translates the line this way, it is important to recognize that mere study and intellectual awareness are not ultimately what bring divine favor. Study of the law is metonymic here for the correct attitudes and behavior that should result from an awareness of and commitment to God’s moral will; thus “obeying” has been used in the translation rather than “studying.” |
| (0.15) | (Job 38:36) | 1 tn This verse is difficult because of the two words, טֻחוֹת (tukhot, rendered here “heart”) and שֶׂכְוִי (sekhvi, here “mind”). They have been translated a number of ways: “meteor” and “celestial appearance”; the stars “Procyon” and “Sirius”; “inward part” and “mind”; even as birds, “ibis” and “cock.” One expects them to have something to do with nature—clouds and the like. The RSV accordingly took them to mean “meteor” (from a verb “to wander”) and “a celestial appearance.” But these meanings are not well-attested. |
| (0.15) | (Job 35:15) | 3 tn The word פַּשׁ (pash) is a hapax legomenon. K&D 12:275 derived it from an Arabic word meaning “belch,” leading to the idea of “overflow.” BDB 832 s.v. defines it as “folly.” Several define it as “transgression” on the basis of the versions (Theodotion, Symmachus, Vulgate). The RSV took it as “greatly heed,” but that is not exactly “greatly know,” when the text beyond that requires “not know at all.” The NIV has “he does not take the least notice of wickedness.” |
| (0.15) | (Job 34:23) | 1 tn Heb “for he does not put upon man yet.” This has been given a wide variety of interpretations, all of which involve a lot of additional thoughts. The word עוֹד (ʿod, “yet, still”) has been replaced with מוֹעֵד (moʿed, “an appointed time,” Reiske and Wright), with the ם (mem) having dropped out by haplography. This makes good sense. If the MT is retained, the best interpretation would be that God does not any more consider (from “place upon the heart”) man, that he might appear in judgment. |
| (0.15) | (Job 33:16) | 2 tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yekhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways. |
| (0.15) | (Job 29:10) | 1 tn The verb here is “hidden” as well as in v. 8. But this is a strange expression for voices. Several argue that the word was erroneously inserted from 8a and needs to be emended. But the word “hide” can have extended meanings of “withdraw; be quiet; silent” (see Gen 31:27). A. Guillaume relates the Arabic habiʾa, “the fire dies out,” applying the idea of “silent” only to v. 10 (it is a form of repetition of words with different senses, called jinas). The point here is that whatever conversation was going on would become silent or hushed to hear what Job had to say. |
| (0.15) | (Job 28:1) | 1 sn As the book is now arranged, this chapter forms an additional speech by Job, although some argue that it comes from the writer of the book. The mood of the chapter is not despair, but wisdom; it anticipates the divine speeches in the end of the book. This poem, like many psalms in the Bible, has a refrain (vv. 12 and 20). These refrains outline the chapter, giving three sections: there is no known road to wisdom (1-11); no price can buy it (12-19); and only God has it, and only by revelation can man posses it (20-28). |
| (0.15) | (Job 23:13) | 1 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (veʾekhad, here “unchangeable”) to בָּחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition ב (bet) is a bet essentiae—“and he [is] as one,” or “he is one” (see GKC 379 §119.i). |
| (0.15) | (Job 22:18) | 3 tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156). |
| (0.15) | (Job 22:1) | 1 sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30). |
| (0.15) | (Job 19:17) | 1 tn The Hebrew appears to have “my breath is strange to my wife.” This would be the meaning if the verb was from זוּר (zur, “to turn aside; to be a stranger”). But it should be connected to זִיר (zir), cognate to Assyrian zaru, “to feel repugnance toward.” Here it is used in the intransitive sense, “to be repulsive.” L. A. Snijders, following Driver, doubts the existence of this second root, and retains “strange” (“The Meaning of zar in the Old Testament,” OTS 10 [1964]: 1-154). |
| (0.15) | (Job 19:11) | 2 tn This second half of the verse is a little difficult. The Hebrew has “and he reckons me for him like his adversaries.” Most would change the last word to a singular in harmony with the versions, “as his adversary.” But some retain the MT pointing and try to explain it variously: Weiser suggests that the plural might have come from a cultic recitation of Yahweh’s deeds against his enemies; Fohrer thinks it refers to the primeval enemies; Gordis takes it as distributive, “as one of his foes.” If the plural is retained, this last view makes the most sense. |
| (0.15) | (Job 15:29) | 1 tn This word מִנְלָם (minlam) also is a hapax legomenon, although almost always interpreted to mean “possession” (with Arabic manal) and repointed as מְנֹלָם (menolam). M. Dahood further changes “earth” to the netherworld, and interprets it to mean “his possessions will not go down to the netherworld” (“Value of Ugaritic for Textual Criticism,” Bib 40 [1959]: 164-66). Others suggest it means “ear of grain,” either from the common word for “ears of grain” or a hapax legomenon in Deut 23:26 HT (23:25 ET). |
| (0.15) | (Job 15:22) | 3 tn Heb “he is watched [or waited for] by the sword.” G. R. Driver reads it, “he is marked down for the sword” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 78). Ewald suggested “laid up for the sword.” Ball has “looks for the sword.” The MT has a passive participle from צָפָה (tsafah, “to observe, watch”) which can be retained in the text; the meaning of the form can then be understood as the result of the inspection (E. Dhorme, Job, 217). |
| (0.15) | (Job 15:18) | 2 tn Heb “their fathers.” Some commentators change one letter and follow the reading of the LXX: “and their fathers have not hidden.” Pope tries to get the same reading by classifying the ם (mem) as an enclitic mem. The MT on first glance would read “and did not hide from their fathers.” Some take the clause “and they did not hide” as adverbial and belonging to the first part of the verse: “what wise men declare, hiding nothing, according to the tradition of their fathers.” |
| (0.15) | (Job 15:16) | 1 tn The two descriptions here used are “abominable,” meaning “disgusting” (a Niphal participle with the value of a Latin participle [see GKC 356-57 §116.e]), and “corrupt” (a Niphal participle which occurs only in Pss 14:3 and 53:4), always in a moral sense. On the significance of the first description, see P. Humbert, “Le substantif toʾēbā et le verbe tʾb dans l’Ancien Testament,” ZAW 72 [1960]: 217-37). On the second word, G. R. Driver suggests from Arabic, “debauched with luxury, corrupt” (“Some Hebrew Words,” JTS 29 [1927/28]: 390-96). |
