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Discovery Box| (0.27) | (Job 22:24) | 1 tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (veshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth. |
| (0.27) | (Job 18:11) | 2 tn The verb פּוּץ (puts) in the Hiphil has the meaning “to pursue” and “to scatter.” It is followed by the expression “at his feet.” So the idea is easily derived: they chase him at his feet. But some commentators have other proposals. The most far-fetched is that of Ehrlich and Driver (ZAW 24 [1953]: 259-60) which has “and compel him to urinate on his feet,” one of many similar readings the NEB accepted from Driver. |
| (0.27) | (Job 17:16) | 5 tn The translation follows the LXX and the Syriac versions with the change of vocalization in the MT. The MT has the noun “rest,” yielding, “will our rest be together in the dust?” The verb נָחַת (nakhat) in Aramaic means “to go down; to descend.” If that is the preferred reading—and it almost is universally accepted here—then it would be spelled נֵחַת (nekhat). In either case the point of the verse is clearly describing death and going to the grave. |
| (0.27) | (Job 16:21) | 2 tn This is the simple translation of the expression “son of man” in Job. But some commentators wish to change the word בֵּן (ben, “son”) to בֵּין (ben, “between”). It would then be “[as] between a man and [for] his friend.” Even though a few mss have this reading, it is to be rejected. But see J. Barr, “Some Notes on ‘ben’ in Classical Hebrew,” JSS 23 (1978): 1-22. |
| (0.27) | (Job 16:11) | 2 tn The word יִרְטֵנִי (yirteni) does not derive from the root רָטָה (ratah) as would fit the pointing in the MT, but from יָרַט (yarat), cognate to Arabic warrata, “to throw; to hurl.” E. Dhorme (Job, 236) thinks that since the normal form would have been יִירְטֵנִי (yireteni), it is probable that one of the yods (י) would have affected the earlier word עֲוִיל (ʿavil)—but that seems out of place. |
| (0.27) | (Job 15:24) | 2 tn This last colon is deleted by some, moved to v. 26 by others, and the NEB puts it in brackets. The last word (translated here as “launch an attack”) occurs only here. HALOT 472 s.v. כִּידוֹר links it to an Arabic root kadara, “to rush down,” as with a bird of prey. J. Reider defines it as “perturbation” from the same root (“Etymological Studies in Biblical Hebrew,” VT 2 [1952]: 127). |
| (0.27) | (Job 15:26) | 1 tn Heb “he runs against [or upon] him with the neck.” The RSV takes this to mean “with a stiff neck.” Several commentators, influenced by the LXX’s “insolently,” have attempted to harmonize with some idiom for neck (“outstretched neck,” for example). Others have made more extensive changes. Pope and Anderson follow Tur-Sinai in accepting “with full battle armor.” But the main idea seems to be that of a headlong assault on God. |
| (0.27) | (Job 14:18) | 2 tn The word יִבּוֹל (yibbol) usually refers to a flower fading and so seems strange here. The LXX and the Syriac translate “and will fall”; most commentators accept this and repoint the preceding word to get “and will surely fall.” Duhm retains the MT and applies the image of the flower to the falling mountain. The verb is used of the earth in Isa 24:4, and so NIV, RSV, and NJPS all have the idea of “crumble away.” |
| (0.27) | (Job 13:14) | 2 tn Heb “why do I take my flesh in my teeth?” This expression occurs nowhere else. It seems to be drawn from animal imagery in which the wild beast seizes the prey and carries it off to a place of security. The idea would then be that Job may be destroying himself. An animal that fights with its flesh (prey) in its mouth risks losing it. Other commentators do not think this is satisfactory, but they are unable to suggest anything better. |
| (0.27) | (Job 13:12) | 3 tn There is a division of opinion on the source of this word. Some take it from “answer,” related to Arabic, Aramaic, and Syriac words for “answer,” and so translate it “responses” (JB). Others take it from a word for “back,” with a derived meaning of the “boss” of the shield, and translate it “bulwark” or “defenses” (NEB, RSV, NIV). The idea of “answers” may fit the parallelism better, but “defenses” can be taken figuratively to refer to verbal defenses. |
| (0.27) | (Job 13:4) | 2 tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him—but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29. |
| (0.27) | (Job 12:16) | 2 tn The Hebrew text uses a wordplay here: שֹׁגֵג (shogeg) is “the one going astray,” i.e., the one who is unable to guard and guide his life. The second word is מַשְׁגֶּה (mashgeh), from a different but historically related root שָׁגָה (shagah), which here in the Hiphil means “the one who misleads, causes to go astray.” These two words are designed to include everybody—all are under the wisdom of God. |
| (0.27) | (Job 12:8) | 1 tn The word in the MT means “to complain,” not simply “to speak,” and one would expect animals as the object here in parallel to the last verse. So several commentators have replaced the word with words for animals or reptiles—totally different words (cf. NAB, “reptiles”). The RSV and NRSV have here the word “plants” (see 30:4, 7; and Gen 21:15). |
| (0.27) | (Job 9:29) | 1 tn The clause simply has “I am guilty.” It is the same type of construction found in v. 24. It is also the opposite of that in v. 20. GKC 317 §107.n lists this as an example of the use of the imperfect to express an obligation or necessity according to the judgment of others; it would therefore mean “if I am to be guilty.” |
| (0.27) | (Job 9:20) | 2 tn Some commentators wish to change this to “his mouth,” meaning God’s response to Job’s complaints. But the MT is far more expressive, and “my mouth” fits the context in which Job is saying that even though he is innocent, if he spoke in a court setting in the presence of God he would be overwhelmed, confused, and no doubt condemn himself. |
| (0.27) | (Job 8:18) | 1 tn The Hebrew has “if one destroys it”; the indefinite subject allows for a passive interpretation. The verb means “swallow” in the Qal, but in the Piel it means “to engulf; to destroy; to ruin” (2:3; 10:8). It could here be rendered “removed from its place” (the place where it is rooted); since the picture is that of complete destruction, “uprooted” would be a good rendering. |
| (0.27) | (Job 6:30) | 3 tn The final word, הַוּוֹת (havvot) is usually understood as “calamities.” He would be asking if he could not discern his misfortune. But some argue that the word has to be understood in the parallelism to “wickedness” of words (D. J. A. Clines, Job [WBC], 162). Gordis connects it to Mic 7:3 and Ps 5:10 [9] where the meaning “deceit, falsehood” is found. The LXX has “and does not my throat meditate understanding?” |
| (0.27) | (Job 5:19) | 2 tn The use of a numerical ladder as we have here—“six // seven” is frequent in wisdom literature to show completeness. See Prov 6:16; Amos 1:3, Mic 5:5. A number that seems to be sufficient for the point is increased by one, as if to say there is always one more. By using this Eliphaz simply means “in all troubles” (see H. H. Rowley, Job [NCBC], 56). |
| (0.27) | (Job 5:10) | 4 tn The Hebrew term חוּצוֹת (khutsot) basically means “outside,” or what is outside. It could refer to streets if what is meant is outside the house, but it refers to fields here (parallel to the more general word) because it is outside the village. See Ps 144:13 for the use of the expression for “countryside.” The LXX gives a much wider interpretation: “what is under heaven.” |
| (0.27) | (Job 3:16) | 4 tn The noun נֵפֶל (nefel, “miscarriage”) is the abortive thing that falls (hence the verb) from the womb before the time is ripe (Ps 58:9). The idiom using the verb “to fall” from the womb means to come into the world (Isa 26:18). The epithet טָמוּן (tamun, “hidden”) is appropriate to the verse. The child comes in vain, and disappears into the darkness—it is hidden forever. |
