Discovery Box| (0.20) | (Job 10:20) | 2 tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading—his life is short, and he wants the suffering to stop. |
| (0.20) | (Job 10:7) | 1 tn Heb עַל־דַּעְתְּךָ (ʿal daʿtekha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2). |
| (0.20) | (Job 10:5) | 1 sn The question Job asks concerns the mode of life and not just the length of it (see Job 7:1). Humans spend their days and years watching each other and defending themselves. But there is also the implication that if God is so limited like humans he may not uncover Job’s sins before he dies. |
| (0.20) | (Job 9:20) | 4 tn The verb עָקַשׁ (ʿaqash) means “to be twisted; to be tortuous.” The Piel has a meaning “to bend; to twist” (Mic 3:9) and “to pervert” (Isa 59:8). The form here is classified as a Hiphil, with the softening of the vowel i (see GKC 147 §53.n). It would then also be a declarative use of the Hiphil. |
| (0.20) | (Job 9:15) | 2 tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God. |
| (0.20) | (Job 9:9) | 2 sn There is more certainty for the understanding of this word as Orion, even though there is some overlap of the usage of the words in the Bible. In classical literature we have the same stereotypical reference to these three (see E. Dhorme, Job, 131). |
| (0.20) | (Job 9:6) | 2 tn The verb הִתְפַּלָּץ (hitpallats) is found only here, but the root seems clearly to mean “to be tossed; to be thrown about,” and so in the Hitpael “quiver; shake; tremble.” One of the three nouns from this root is פַּלָּצוּת (pallatsut), the “shudder” that comes with terror (see Job 21:6; Isa 21:4; Ezek 7:18; Ps 55:6). |
| (0.20) | (Job 8:20) | 1 sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20-21; 10:3). |
| (0.20) | (Job 8:22) | 2 tn “Shame” is compared to a garment that can be worn. The “shame” envisioned here is much more than embarrassment or disgrace—it is utter destruction. For parallels in the Psalms, see Pss 35:26; 132:18; 109:29. |
| (0.20) | (Job 7:20) | 3 sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment. |
| (0.20) | (Job 7:10) | 2 tn The verb means “to recognize” by seeing. “His place,” the place where he was living, is the subject of the verb. This personification is intended simply to say that the place where he lived will not have him any more. The line is very similar to Ps 103:16b—when the wind blows the flower away, its place knows it no more. |
| (0.20) | (Job 7:2) | 2 tn The expression יִשְׁאַף־צֵל (yishʾaf tsel, “longing for the evening shadow”) could also be taken as a relative clause (without the relative pronoun): “as a servant [who] longs for the evening shadow” (see GKC 487 §155.g). In either case, the expressions in v. 2 emphasize the point of the comparison, which will be summed up in v. 3. |
| (0.20) | (Job 6:22) | 4 tn Or “bribes.” The verb שִׁחֲדוּ (shikhadu) means “give a שֹׁחַד (shokhad, “bribe”).” The significance is simply “make a gift” (especially in the sense of corrupting an official [Ezek 16:33]). For the spelling of the form in view of the guttural, see GKC 169 §64.a. |
| (0.20) | (Job 6:10) | 7 tn Several commentators delete the colon as having no meaning in the verse, and because (in their view) it is probably the addition of an interpolator who wants to make Job sound more pious. But Job is at least consoling himself that he is innocent, and at the most anticipating a worth-while afterlife (see H. H. Rowley, Job [NCBC], 60). |
| (0.20) | (Job 6:2) | 5 tn The adverb normally means “together,” but it can also mean “similarly, too.” In this verse it may not mean that the two things are to be weighed together, but that the whole calamity should be put on the scales (see A. B. Davidson, Job, 43). |
| (0.20) | (Job 6:5) | 5 tn Most translations have “low” (ASV, ESV, Holman, KJV, NASB); a few have “bellow” (CEB, NIV, NLV). The verb is rare but cognate languages suggest a loud sound (e.g. Syriac “to scream” Ugaritic “to roar,” see HALOT 199). The rhetorical question expects a “no” answer and context suggests that the (unexpected) sound would convey discontent or complaint. |
| (0.20) | (Job 5:27) | 3 sn With this the speech by Eliphaz comes to a close. His two mistakes with it are: (1) that the tone was too cold and (2) the argument did not fit Job’s case (see further, A. B. Davidson, Job, 42). |
| (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 5:13) | 1 tn The participles continue the description of God. Here he captures or ensnares the wise in their wickedly clever plans. See also Ps 7:16, where the wicked are caught in the pit they have dug—they are only wise in their own eyes. |
| (0.20) | (Job 5:12) | 5 tn The word תּוּשִׁיָּה (tushiyyah) is a technical word from wisdom literature. It has either the idea of the faculty of foresight, or of prudence in general (see 12:6; 26:3). It can be parallel in the texts to “wisdom,” “counsel,” “help,” or “strength.” Here it refers to what has been planned ahead of time. |
