Discovery Box| (0.25) | (Psa 8:2) | 1 tn Heb “you establish strength because of your foes.” The meaning of the statement is unclear. The present translation follows the reading of the LXX which has “praise” (αἶνος, ainos) in place of “strength” (עֹז, ʿoz); cf. NIV, NCV, NLT. |
| (0.25) | (Job 39:18) | 1 tn The colon poses a slight problem here. The literal meaning of the Hebrew verb translated “springs up” (i.e., “lifts herself on high”) might suggest flight. But some of the proposals involve a reading about readying herself to run. |
| (0.25) | (Job 38:8) | 1 tn The MT has “and he shut up.” The Vulgate has “Who?” and so many commentaries and editions adopt this reading, if not from the Vulgate, then from the sense of the sequence in the text itself. |
| (0.25) | (Job 36:27) | 1 tn The verb means “to filter; to refine,” and so a plural subject with the drops of water as the subject will not work. So many read the singular, “he distills.” |
| (0.25) | (Job 36:7) | 1 tc Many commentators accept the change of “his eyes” to “his right” (reading דִּינוֹ [dino] for עֵינָיו [ʿenayv]). There is no compelling reason for the change; it makes the line commonplace. |
| (0.25) | (Job 33:19) | 2 tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife. |
| (0.25) | (Job 32:3) | 3 tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point. |
| (0.25) | (Job 31:32) | 3 tn The word in the MT, אֹרחַ (ʾorakh, “way”), is a contraction from אֹרֵחַ (ʾoreakh, “wayfarer”); thus, “traveler.” The same parallelism is found in Jer 14:8. The reading here “on/to the road” is meaningless otherwise. |
| (0.25) | (Job 22:12) | 1 tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g). |
| (0.25) | (Job 20:26) | 2 tn Heb “not blown upon,” i.e., not kindled by man. But G. R. Driver reads “unquenched” (“Hebrew notes on the ‘Wisdom of Jesus Ben Sirach’,” JBL 53 [1934]: 289). |
| (0.25) | (Job 20:29) | 1 tn For the word אִמְרוֹ (ʾimro) some propose reading “his appointment,” and the others, “his word.” Driver shows that “the heritage of his appointment” means “his appointed heritage” (see GKC 440 §135.n). |
| (0.25) | (Job 20:22) | 3 tn Heb “every hand of trouble comes to him.” The pointing of עָמֵל (ʿamel) indicates it would refer to one who brings trouble; LXX and Latin read an abstract noun עָמָל (ʿamal, “trouble”) here. |
| (0.25) | (Job 16:11) | 1 tn The word עֲוִיל (ʿavil) means “child,” and this cannot be right here. If it is read as עַוָּל (ʿavval) as in Job 27:7 it would be the unrighteous. |
| (0.25) | (Job 15:30) | 2 tn This last line in the verse is the difficult one. The MT has “he shall depart by the breath of his mouth.” If this reading stands, then it must be understood that it is the breath of God’s mouth that is intended. In place of “his mouth” the LXX has “flower” (reading פִּרהוֹ [pirho, properly, “his fruit”] instead of פִּיו piv), and “fall” instead of “depart.” Modern commentators and a number of English versions (e.g., RSV, NRSV, TEV) alter יָסוּר (yasur, “depart”) to something like יְסֹעַר (yesoʿar, from סָעַר [saʿar, “to drive away”]), or the like, to get “will be swept away.” The result is a reading: “and his blossom will be swept away by the wind.” The LXX may have read the Hebrew exactly, but harmonized it with v. 33 (see H. Heater, A Septuagint Translation Technique in the Book of Job [CBQMS]: 61-62). |
| (0.25) | (Job 15:10) | 3 tn The line reads: “[men] greater than your father [in] days.” The expression “in days” underscores their age—they were older than Job’s father, and therefore wiser. |
| (0.25) | (Job 14:20) | 2 tn The subject of the participle is most likely God in this context. Some take it to be man, saying “his face changes.” Others emend the text to read an imperfect verb, but this is not necessary. |
| (0.25) | (Job 9:24) | 5 tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (ʾefoʾ) and הוּא (huʾ) to make the smoother reading: “If it is not he, who then is it?” |
| (0.25) | (Job 9:5) | 2 sn This line beginning with the relative pronoun can either be read as a parallel description of God, or it can be subordinated by the relative pronoun to the first (“they do not know who overturned them”). |
| (0.25) | (Job 8:17) | 1 tn Cheyne reads “spring” or “well” rather than “heap.” However, this does not fit the parallelism very well, and so he emends the second half as well. Nevertheless the Hebrew text needs no emending here. |
| (0.25) | (Job 6:29) | 3 tn The verb here is also שֻׁבוּ (shuvu), although there is a Kethib-Qere reading. See R. Gordis, “Some Unrecognized Meanings of the Root Shub,” JBL 52 (1933): 153-62. |
