Discovery Box| (0.13) | (Job 34:14) | 1 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 34:9) | 1 tn Gordis, however, takes this expression in the sense of “being in favor with God.” |
| (0.13) | (Job 33:26) | 3 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 33:26) | 1 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 33:26) | 2 tn Heb “his face”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 33:26) | 2 sn This is usually taken to mean that as a worshiper this individual comes into the presence of the Lord in prayer, and in the sanctuary he sees God’s face, i.e., he sees the evidence of God’s presence. |
| (0.13) | (Job 33:24) | 2 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 33:10) | 2 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 32:2) | 4 tc The LXX and Latin versions soften the expression slightly by saying “before God.” |
| (0.13) | (Job 30:18) | 1 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 27:2) | 1 tn The expression חַי־אֵל (khay ʾel) is the oath formula: “as God lives.” In other words, the speaker is staking God’s life on the credibility of the words. It is like saying, “As truly as God is alive.” |
| (0.13) | (Job 24:23) | 1 tn Heb “he”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 23:1) | 1 sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25). |
| (0.13) | (Job 22:19) | 2 sn In Ps 2:4 it was God who mocked the wicked by judging them. |
| (0.13) | (Job 22:21) | 2 tn Heb “him”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 13:3) | 2 tn The Hebrew title for God here is אֶל־שַׁדַּי (ʾel shadday, “El Shaddai”). |
| (0.13) | (Job 12:13) | 1 tn Heb “him”; the referent (God) has been specified in the translation for clarity. |
| (0.13) | (Job 10:16) | 4 tn The form is the Hitpael of פָּלָא (palaʾ, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job. |
| (0.13) | (Job 7:7) | 1 sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath. |
| (0.13) | (Job 5:8) | 1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God. |
