Discovery Box| (0.02) | (Job 30:11) | 2 sn People throw off all restraint in my presence means that when people saw how God afflicted Job, robbing him of his influence and power, then they turned on him with unrestrained insolence (H. H. Rowley, Job [NCBC], 193). |
| (0.02) | (Job 27:4) | 1 tn The verse begins with אִם (ʾim), the formula used for the content of the oath (“God lives…if I do/do not…”). Thus, the content of the oath proper is here in v. 4. |
| (0.02) | (Job 24:23) | 2 tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies—God “allows him to take root in security.” For the meaning of the verb, see Job 8:15. |
| (0.02) | (Job 24:23) | 4 sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them. |
| (0.02) | (Job 23:16) | 1 tn The verb הֵרַךְ (herakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful. |
| (0.02) | (Job 23:3) | 2 sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.” |
| (0.02) | (Job 22:14) | 3 sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven—this is what Eliphaz says Job means. |
| (0.02) | (Job 22:15) | 1 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment. |
| (0.02) | (Job 22:14) | 2 sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth. |
| (0.02) | (Job 22:13) | 1 sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Pss 73:11; 94:11). |
| (0.02) | (Job 21:22) | 1 tn The imperfect verb in this question should be given the modal nuance of potential imperfect. The question is rhetorical—it is affirming that no one can teach God. |
| (0.02) | (Job 21:9) | 3 tn Heb “no rod of God.” The words “punishment from” have been supplied in the translation to make the metaphor understandable for the modern reader by stating the purpose of the rod. |
| (0.02) | (Job 21:7) | 1 sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.” |
| (0.02) | (Job 19:27) | 2 tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace. |
| (0.02) | (Job 19:8) | 1 tn The verb גָּדַר (gadar) means “to wall up; to fence up; to block.” God has blocked Job’s way so that he cannot get through. See the note on 3:23. Cf. Lam 3:7. |
| (0.02) | (Job 19:6) | 1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
| (0.02) | (Job 19:1) | 1 sn Job is completely stunned by Bildad’s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job’s impatience with the speeches of his friends (2-6), God’s abandonment of Job and his attack (7-12), Job’s forsaken state and appeal to his friends (13-22), and Job’s confidence that he will be vindicated (23-29). |
| (0.02) | (Job 18:14) | 3 sn This is a reference to death, the king of all terrors. Other identifications are made in the commentaries: Mot, the Ugaritic god of death; Nergal of the Babylonians; Molech of the Canaanites, the one to whom people sent emissaries. |
| (0.02) | (Job 17:3) | 1 sn Job shows his desperation in lacking anyone to act as a guarantor on his behalf by asking God to accept himself as his own guarantor, a somewhat self-contradictory notion. |
| (0.02) | (Job 16:7) | 1 tn In poetic discourse there is often an abrupt change from one person to another. See GKC 462 §144.p. Some take the subject of this verb to be God, others the pain (“surely now it has worn me out”). |
