Discovery Box| (0.31) | (Job 7:13) | 1 tn The particle כִּי (ki) could also be translated “when,” but “if” might work better to introduce the conditional clause and to parallel the earlier reasoning of Job in v. 4 (using אִם, ʾim). See GKC 336-37 §112.hh. |
| (0.31) | (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. |
| (0.31) | (Job 6:22) | 3 tn The word כֹּחַ (koakh) basically means “strength, force,” but like the synonym חַיִל (khayil), it can also mean “wealth, fortune.” E. Dhorme notes that to the Semitic mind, riches bring power (Job, 90). |
| (0.31) | (Job 5:27) | 2 tn The preposition with the suffix (referred to as the ethical dative) strengthens the imperative. An emphatic personal pronoun also precedes the imperative. The resulting force would be something like “and you had better apply it for your own good!” |
| (0.31) | (Job 5:20) | 2 tn Heb “from the hand of the sword.” This is idiomatic for “the power of the sword.” The expression is also metonymical, meaning from the effect of the sword, which is death. |
| (0.31) | (Job 4:6) | 3 sn Eliphaz is not being sarcastic to Job. He knows that Job is a God-fearing man who lives out his faith in life. But he also knows that Job should apply to himself the same things he tells others. |
| (0.31) | (Job 2:2) | 1 tn Heb “answered the Lord and said” (also in v. 4). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons. |
| (0.31) | (Job 1:21) | 1 tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.” |
| (0.31) | (Job 1:10) | 5 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12). |
| (0.31) | (Job 1:7) | 5 tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17). |
| (0.31) | (Job 1:7) | 3 tn Heb “answered the Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons. |
| (0.31) | (Est 1:19) | 2 sn Laws…that cannot be repealed. On the permanence of the laws of Media and Persia see also Esth 8:8 and Dan 6:8, 12, 15. |
| (0.31) | (Neh 9:17) | 1 tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bemitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bemiryam, “in their rebellion”). |
| (0.31) | (Neh 9:4) | 1 tc Heb “Bani.” The translation reads “Binnui” (so also NAB) rather than the MT reading “Bani.” Otherwise there are two individuals with the same name in this verse. The name “Binnui” appears, for example, in Neh 10:10. |
| (0.31) | (Neh 3:30) | 1 tc The translation reads אַחֲרָיו (ʾakharayv, “after him”) with the Qere and many medieval Hebrew MSS, rather than the reading אַחֲרֵי (ʾakhare, “after me”) of the MT. So also in v. 31. |
| (0.31) | (Neh 1:3) | 2 tn Heb “have been burned with fire” (so also in Neh 2:17). The expression “burned with fire” is redundant in contemporary English; the translation uses “burned down” for stylistic reasons. |
| (0.31) | (Ezr 8:14) | 2 tn The MT has “with him” (so NAB). The present translation (“with them”) is based on the reading of many medieval Hebrew MSS, the Lucianic Greek recension, the Syriac Peshitta, and the Vulgate (so also KJV, NASB, NIV, NRSV). |
| (0.31) | (Ezr 2:21) | 1 tc The translation follows the suggestion in BHS and reads אַנְשֵׁי (ʾanshe, “the men of”) here rather than the reading בְּנֵי (bene, “the sons of”) found in the MT. So also in vv. 25, 26, 33, 34. |
| (0.31) | (2Ch 32:13) | 1 tn Heb “fathers” (also in vv. 14, 15), but in this context the term does not necessarily refer to Sennacherib’s ancestors, but to his predecessors on the Assyrian throne. |
| (0.31) | (2Ch 22:5) | 1 tn Heb “Jehoram.”Jehoram and Joram are alternate spellings of the Israelite king’s name (also in vv. 6-7). The shorter form is used in these verses to avoid confusion with King Jehoram of Judah, father of Azariah. |
