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Discovery Box| (0.31) | (Job 17:1) | 2 tn The verb זָעַךְ (zaʿaq, equivalent of Aramaic דָעַק [daʿaq]) means “to be extinguished.” It only occurs here in the Hebrew. |
| (0.31) | (Job 16:17) | 1 tn For the use of the preposition עַל (ʿal) to introduce concessive clauses, see GKC 499 §160.c. |
| (0.31) | (Job 15:28) | 2 tn The verbal idea serves here to modify “houses” as a relative clause; so a relative pronoun is added. |
| (0.31) | (Job 15:20) | 3 tn It is necessary, with Rashi, to understand the relative pronoun before the verb “they are stored up/reserved.” |
| (0.31) | (Job 15:17) | 1 tn The demonstrative pronoun is used here as a nominative, to introduce an independent relative clause (see GKC 447 §138.h). |
| (0.31) | (Job 15:19) | 1 sn Eliphaz probably thinks that Edom was the proverbial home of wisdom, and so the reference here would be to his own people. If, as many interpret, the biblical writer is using these accounts to put Yahwistic ideas into the discussion, then the reference would be to Canaan at the time of the fathers. At any rate, the tradition of wisdom to Eliphaz has not been polluted by foreigners, but has retained its pure and moral nature from antiquity. |
| (0.31) | (Job 15:8) | 2 tn In v. 4 the word meant “limit”; here it has a slightly different sense, namely, “to reserve for oneself.” |
| (0.31) | (Job 14:15) | 2 tn The independent personal pronoun is emphatic, as if to say, “and I on my part will answer.” |
| (0.31) | (Job 14:12) | 2 tn The verb is plural because the subject, אִישׁ (ʾish), is viewed as a collective: “mankind.” The verb means “to wake up; to awake”; another root, קוּץ (quts, “to split open”) cognate to Arabic qada and Akkadian kasu, was put forward by H. M. Orlinsky (“The Hebrew and Greek Texts of Job 14:12, ” JQR 28 [1937-38]: 57-68) and G. R. Driver (“Problems in the Hebrew Text of Job,” VTSup 3 [1955]: 72-93). |
| (0.31) | (Job 13:18) | 1 tn The particle הִנֵּה (hinneh) functions almost as an imperative here, calling attention to what follows: “look” (archaic: behold). |
| (0.31) | (Job 12:10) | 1 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in his hand.” |
| (0.31) | (Job 11:3) | 4 tn The construction shows the participle to be in the circumstantial clause: “will you mock—and [with] no one rebuking.” |
| (0.31) | (Job 11:5) | 2 sn Job had expressed his eagerness to challenge God; Zophar here wishes that God would take up that challenge. |
| (0.31) | (Job 10:13) | 1 sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning. |
| (0.31) | (Job 9:34) | 3 sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people. |
| (0.31) | (Job 9:11) | 1 tn The NIV has “when” to form a temporal clause here. For the use of “if,” see GKC 497 §159.w. |
| (0.31) | (Job 8:5) | 3 tn The verb תִּתְחַנָּן (titkhannan) means “to make supplication; to seek favor; to seek grace” (from חָנַן, khanan). Bildad is saying that there is only one way for Job to escape the same fate as his children—he must implore God’s mercy. Job’s speech had spoken about God’s seeking him and not finding him, but Bildad is speaking of the importance of Job’s seeking God. |
| (0.31) | (Job 7:20) | 5 tn In the prepositional phrase עָלַי (ʿalay) the results of a scribal change are found (these changes were called tiqqune sopherim, “corrections of the scribes” made to avoid using improper language about God). The prepositional phrase would have been עָלֶךָ (ʿalekha, “to you,” as in the LXX). But it offended the Jews to think of Job being burdensome to God. Job’s sin could have repercussions on him, but not on God. |
| (0.31) | (Job 8:2) | 2 tn The second colon of the verse simply says “and a strong wind the words of your mouth.” The simplest way to treat this is to make it an independent nominal sentence: “the words of your mouth are a strong wind.” Some have made it parallel to the first by apposition, understanding “how long” to do double duty. The line beginning with the ו (vav) can also be subordinated as a circumstantial clause, as here. |
| (0.31) | (Job 6:9) | 1 tn The verb יָאַל (yaʾal) in the Hiphil means “to be willing, to consent, to decide.” It is here the jussive followed by the dependent verb with a (ו) vav: “that God would be willing and would crush me” means “to crush me.” Gesenius, however, says that the conjunction introduces coordination rather than subordination; he says the principal idea is introduced in the second verb, the first verb containing the definition of the manner of the action (see GKC 386 §120.d). |
