Discovery Box| (0.02) | (Job 19:9) | 1 sn The images here are fairly common in the Bible. God has stripped away Job’s honorable reputation. The crown is the metaphor for the esteem and dignity he once had. See 29:14; Isa 61:3; see Ps 8:5 [6]. |
| (0.02) | (Job 19:5) | 2 tn The verb is the Hiphil of גָּדַל (gadal); it can mean “to make great” or as an internal causative “to make oneself great” or “to assume a lofty attitude, to be insolent.” There is no reason to assume another root here with the meaning of “quarrel” (as Gordis does). |
| (0.02) | (Job 18:8) | 2 tn The word שְׂבָכָה (sevakhah) is used in scripture for the lattice window (2 Kgs 1:2). The Arabic cognate means “to be intertwined.” So the term could describe a net, matting, grating, or lattice. Here it would be the netting stretched over a pit. |
| (0.02) | (Job 17:13) | 1 tn The clause begins with אִם (ʾim) which here has more of the sense of “since.” E. Dhorme (Job, 253) takes a rather rare use of the word to get “Can I hope again” (see also GKC 475 §150.f for the caveat). |
| (0.02) | (Job 16:16) | 1 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”). |
| (0.02) | (Job 16:13) | 4 tn This word מְרֵרָתִי (mererati, “my gall”) is found only here. It is close to the form in Job 13:26, “bitter things.” In Job 20:14 it may mean “poison.” The thought is also found in Lam 2:11. |
| (0.02) | (Job 16:12) | 2 tn Here is another Pilpel, now from פָּצַץ (patsats) with a similar meaning to the other verb. It means “to dash into pieces” and even scatter the pieces. The LXX translates this line, “he took me by the hair of the head and plucked it out.” |
| (0.02) | (Job 16:10) | 1 tn “People” is supplied; the Hebrew verb is third plural. The colon reads, “they have opened against me with [the preposition is instrumental] their mouth.” The gestures here follow the animal imagery; they reflect destructive opposition and attack (see Ps 22:13 among others). |
| (0.02) | (Job 15:4) | 3 tn The word גָּרַע (garaʿ) means “to diminish,” regard as insignificant, occasionally with the sense of “pull down” (Deut 4:2; 13:1). It is here that Eliphaz is portraying Job as a menace to the religion of society because he dissuades people from seeking God. |
| (0.02) | (Job 14:16) | 2 tn If v. 16a continues the previous series, the translation here would be “then” (as in RSV). Others take it as a new beginning to express God’s present watch over Job, and interpret the second half of the verse as a question, or emend it to say God does not pass over his sins. |
| (0.02) | (Job 14:14) | 4 tn The construction is the same as that found in the last verse: a temporal preposition עַד (ʿad) followed by the infinitive construct followed by the subjective genitive “release/relief.” Due, in part, to the same verb (חָלַף, khalaf) having the meaning “sprout again” in v. 7, some take “renewal” as the meaning here (J. E. Hartley, Alden, NIV, ESV). |
| (0.02) | (Job 13:27) | 1 tn The word occurs here and in Job 33:11. It could be taken as “stocks,” in which the feet were held fast; or it could be “shackles,” which allowed the prisoner to move about. The parallelism favors the latter, if the two lines are meant to be referring to the same thing. |
| (0.02) | (Job 13:25) | 1 tn The verb תַּעֲרוֹץ (taʿarots, “you torment”) is from עָרַץ (ʿarats), which usually means “fear; dread,” but can also mean “to make afraid; to terrify” (Isa 2:19, 21). The imperfect is here taken as a desiderative imperfect: “why do you want to,” but it could also be a simple future: “will you torment.” |
| (0.02) | (Job 13:9) | 2 tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition. |
| (0.02) | (Job 13:6) | 1 sn Job first will argue with his friends. His case that he will plead with God begins in v. 13. The same root יָכַח (yakhakh, “argue, plead”) is used here as in v. 3b (see note). Synonymous parallelism between the two halves of this verse supports this translation. |
| (0.02) | (Job 12:23) | 1 tn The word מַשְׂגִּיא (masgiʾ, “makes great”) is a common Aramaic word, but only occurs in Hebrew here and in Job 8:11 and 36:24. Some mss have a change, reading the form from שָׁגָה (shagah, “leading astray”). The LXX omits the line entirely. |
| (0.02) | (Job 12:17) | 2 tn GKC 361-62 §116.x notes that almost as a rule a participle beginning a sentence is continued with a finite verb with or without a ו (vav). Here the participle (“leads”) is followed by an imperfect (“makes fools”) after a ו (vav). |
| (0.02) | (Job 12:19) | 3 tn The original meaning of אֵיתָן (ʾetan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society. |
| (0.02) | (Job 12:10) | 3 tn Human life is made of “flesh” and “spirit.” So here the line reads “and the spirit of all flesh of man.” If the text had simply said “all flesh,” that would have applied to all flesh in which there is the breath of life (see Gen 6:17; 7:15). But to limit this to human beings requires the qualification with “man.” |
| (0.02) | (Job 11:17) | 3 tn The form in the MT is the 3fsg imperfect verb, “[though] it be dark.” Most commentators revocalize the word to make it a noun (תְּעֻפָה, teʿufah), giving the meaning “the darkness [of your life] will be like the morning.” The contrast is with Job 10:22; here the darkness will shine like the morning. |
