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Discovery Box| (0.38) | (Job 42:8) | 6 sn The difference between what they said and what Job said, therefore, has to do with truth. Job was honest, spoke the truth, poured out his complaints, but never blasphemed God. For his words God said he told the truth. He did so with incomplete understanding, and with all the impatience and frustration one might expect. Now the friends, however, did not tell what was right about God. They were not honest; rather, they were self-righteous and condescending. They were saying what they thought should be said, but it was wrong. |
| (0.38) | (Job 36:22) | 1 tn The word מוֹרֶה (moreh) is the Hiphil participle from יָרַה (yarah). It is related to the noun תּוֹרָה (torah, “what is taught” i.e., the law). |
| (0.38) | (Job 25:4) | 1 sn Bildad here does not come up with new expressions; rather, he simply uses what Eliphaz had said (see Job 4:17-19 and 15:14-16). |
| (0.38) | (Job 21:21) | 1 tn Heb “his desire.” The meaning is that after he is gone he does not care about what happens to his household (“house” meaning “family” here). |
| (0.38) | (Job 20:2) | 1 tn The ordinary meaning of לָכֵן (lakhen) is “therefore,” coming after an argument. But at the beginning of a speech it is an allusion to what follows. |
| (0.38) | (Job 13:10) | 2 sn The use of the word “in secret” or “secretly” suggests that what they do is a guilty action (31:27a). |
| (0.38) | (Job 11:4) | 1 tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received. |
| (0.38) | (Job 11:7) | 2 tn The word means “search; investigation,” but it here means what is discovered in the search (so a metonymy of cause for the effect). |
| (0.38) | (Job 5:8) | 2 tn The word אוּלָם (ʾulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section. |
| (0.38) | (Job 2:4) | 1 tn The form is the simple preterite with the vav (ו) consecutive. However, the speech of Satan is in contrast to what God said, even though in narrative sequence. |
| (0.38) | (2Ch 29:2) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.” |
| (0.38) | (2Ch 27:2) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.” |
| (0.38) | (2Ch 26:4) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which Amaziah his father had done.” |
| (0.38) | (2Ch 20:32) | 1 tn Heb “he walked in the way of his father Asa and did not turn from it, doing what is right in the eyes of the Lord.” |
| (0.38) | (1Ch 17:21) | 2 tn Heb “whose God,” or “because God.” In the Hebrew text this clause is subordinated to what precedes. The clauses are separated in the translation for stylistic reasons. |
| (0.38) | (2Ki 21:16) | 2 tn Heb “apart from his sin which he caused Judah to commit, by doing what is evil in the eyes of the Lord.” |
| (0.38) | (2Ki 19:25) | 2 tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say. |
| (0.38) | (2Ki 18:3) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which David his father had done.” |
| (0.38) | (2Ki 16:2) | 2 tn Heb “and he did not do what was proper in the eyes of the Lord his God, like David his father.” |
| (0.38) | (2Ki 15:34) | 1 tn Heb “he did what was proper in the eyes of the Lord, according to all which Uzziah his father had done.” |
