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Discovery Box| (0.20) | (Job 31:6) | 3 tn The verb is וְיֵדַע (veyedaʿ, “and [then] he [God] will know”). The verb could also be subordinated to the preceding jussive, “so that God may know.” The meaning of “to know” here has more the idea of “to come to know; to discover.” |
| (0.20) | (Job 31:7) | 2 tc The word מֻאוּם (muʾum) could be taken in one of two ways. One reading is to represent מוּם (mum, “blemish,” see the Masorah); the other is for מְאוּמָה (meʾumah, “anything,” see the versions and the Kethib). Either reading fits the passage. |
| (0.20) | (Job 30:16) | 1 tn This line can either mean that Job is wasting away (i.e., his life is being poured out), or it can mean that he is grieving. The second half of the verse gives the subordinate clause of condition for this. |
| (0.20) | (Job 30:13) | 2 tc The MT has “they further my misfortune.” The line is difficult, with slight textual problems. The verb יֹעִילוּ (yoʿilu) means “to profit,” and so “to succeed” or “to set forward.” Good sense can be made from the MT as it stands, and many suggested changes are suspect. |
| (0.20) | (Job 29:20) | 1 tn The word is “my glory,” meaning his high respect and his honor. Hoffmann proposed to read כִּידוֹן (kidon) instead, meaning “javelin” (as in 1 Sam 17:6), to match the parallelism (RQ 3 [1961/62]: 388). But the parallelism does not need to be so tight. |
| (0.20) | (Job 29:14) | 1 tn Both verbs in this first half-verse are from לָבַשׁ (lavash, “to clothe; to put on clothing”). P. Joüon changed the vowels to get a verb “it adorned me” instead of “it clothed me” (Bib 11 [1930]: 324). The figure of clothing is used for the character of the person: to wear righteousness is to be righteous. |
| (0.20) | (Job 29:3) | 2 tn The form בְּהִלּוֹ (behillo) is unusual; it should be parsed as a Hiphil infinitive construct with the elision of a ה (he). The proper spelling would have been בַּהֲהִלּוֹ (bahahillo). If it were Qal, it would just mean “when his light shone.” |
| (0.20) | (Job 28:13) | 1 tc The LXX has “its way,” apparently reading דַּרְכָּה (darkah) in place of עֶרְכָּהּ (ʿerkah, “place”). This is adopted by most modern commentators. But R. Gordis (Job, 308) shows that this change is not necessary, for עֶרֶךְ (ʿerekh) in the Bible means “order; row; disposition,” and here “place.” An alternate meaning would be “worth” (NIV, ESV). |
| (0.20) | (Job 27:20) | 1 tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous. |
| (0.20) | (Job 27:15) | 1 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. ב 2.a). In this sense it is like the English expression for the plague, “the Black Death.” |
| (0.20) | (Job 26:9) | 2 tc The MT has כִסֵּה (khisseh), which is a problematic vocalization. Most certainly כֵּסֶה (keseh), alternative for כֶּסֶא (keseʾ, “full moon”) is intended here. The MT is close to the form of “throne,” which would be כִּסֵּא (kisseʾ, cf. NLT “he shrouds his throne with his clouds”). But here God is covering the face of the moon by hiding it behind clouds. |
| (0.20) | (Job 25:3) | 2 tc In place of “light” here the LXX has “his ambush,” perhaps reading אֹרְבוֹ (ʾorevo) instead of אוֹרֵהוּ (ʾorehu, “his light”). But while that captures the idea of troops and warfare, the change should be rejected because the armies are linked with stars and light. The expression is poetic; the LXX interpretation tried to make it concrete. |
| (0.20) | (Job 24:9) | 3 tc The MT has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (ʿal, “against”) one should read עוּל (ʿul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here. |
| (0.20) | (Job 24:12) | 1 tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (metim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT. |
| (0.20) | (Job 24:2) | 1 tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17). |
| (0.20) | (Job 23:2) | 3 tn The preposition can take this meaning; it could be also translated simply “upon.” R. Gordis (Job, 260) reads the preposition “more than,” saying that Job had been defiant (he takes that view) but God’s hand had been far worse. |
| (0.20) | (Job 22:24) | 2 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (vetsur, “in the rock”). |
| (0.20) | (Job 22:16) | 6 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away. |
| (0.20) | (Job 22:6) | 2 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags. |
| (0.20) | (Job 21:13) | 2 tc The MT has יֵחָתּוּ (yekhattu, “they are frightened [or broken]”), taking the verb from חָתַת (khatat, “be terrified”). But most would slightly repoint it to יֵחָתוּ (yekhatu), an Aramaism, “they go down,” from נָחַת (nakhat, “go down”). See Job 17:16. |
