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Discovery Box| (0.20) | (Job 17:1) | 3 tn The plural “graves” could be simply an intensification, a plural of extension (see GKC 397 §124.c), or a reference to the graveyard. Coverdale had: “I am harde at deathes dore.” The Hebrew expression simply reads “graves for me.” It probably means that graves await him. |
| (0.20) | (Job 16:15) | 3 tn There is no English term that captures exactly what “horn” is meant to do. Drawn from the animal world, the image was meant to convey strength and pride and victory. Some modern commentators have made other proposals for the line. Svi Rin suggested from Ugaritic that the verb be translated “lower” or “dip” (“Ugaritic—Old Testament Affinities,” BZ 7 [1963]: 22-33). |
| (0.20) | (Job 16:8) | 3 tn The verb is used in Ps 109:24 to mean “to be lean”; and so “leanness” is accepted here for the noun by most. Otherwise the word is “lie, deceit.” Accordingly, some take it here as “my slanderer” or “my liar” (gives evidence against me). |
| (0.20) | (Job 15:24) | 1 tn If “day and darkness” are added to this line, then this verse is made into a tri-colon—the main reason for transferring it away from the last verse. But the newly proposed reading follows the LXX structure precisely, as if that were the approved construction. The Hebrew of MT has “distress and anguish terrify him.” |
| (0.20) | (Job 15:22) | 1 sn The meaning of this line is somewhat in question. H. H. Rowley (Job [NCBC], 111) thinks it could mean that he is afraid he will not wake up from the night, or he dreads misfortune, thinking it will be final for him. |
| (0.20) | (Job 14:15) | 3 tn The word כָּסַף (kasaf) originally meant “to turn pale.” It expresses the sentiment that causes pallor of face, and so is used for desire ardently, covet. The object of the desire is always introduced with the ל (lamed) preposition (see E. Dhorme, Job, 202). |
| (0.20) | (Job 14:16) | 4 tn The second colon of the verse can be contrasted with the first, the first being the present reality and the second the hope looked for in the future. This seems to fit the context well without making any changes at all. |
| (0.20) | (Job 14:14) | 1 tc The LXX removes the interrogative and makes the statement affirmative, i.e., that man will live again. This reading is taken by D. H. Gard (“The Concept of the Future Life according to the Greek Translator of the Book of Job,” JBL 73 [1954]: 137-38). D. J. A. Clines follows this, putting both of the expressions in the wish clause: “if a man dies and could live again…” (Job [WBC], 332). If that is the way it is translated, then the verbs in the second half of the verse and in the next verse would all be part of the apodosis, and should be translated “would.” The interpretation would not greatly differ; it would be saying that if there was life after death, Job would long for his release—his death. If the traditional view is taken and the question was raised whether there was life after death (the implication of the question being that there is), then Job would still be longing for his death. The point the line is making is that if there is life after death, that would be all the more reason for Job to eagerly expect, to hope for, his death. |
| (0.20) | (Job 14:13) | 5 tn The verb זָכַר (zakhar) means more than simply “to remember.” In many cases, including this one, it means “to act on what is remembered,” i.e., deliver or rescue (see Gen 8:1, “and God remembered Noah”). In this sense, a prayer “remember me” is a prayer for God to act upon his covenant promises. |
| (0.20) | (Job 14:7) | 2 sn The figure now changes to a tree for the discussion of the finality of death. At least the tree will sprout again when it is cut down. Why, Job wonders, should what has been granted to the tree not also be granted to humans? |
| (0.20) | (Job 13:25) | 3 tn The word קַשׁ (qash) means “chaff; stubble,” or a wisp of straw. It is found in Job 41:20-21 for that which is so worthless and insignificant that it is hardly worth mentioning. If dried up or withered, it too will be blown away in the wind. |
| (0.20) | (Job 13:9) | 2 tn Both the infinitive and the imperfect of תָּלַל (talal, “deceive, mock”) retain the ה (he) (GKC 148 §53.q). But for the alternate form, see F. C. Fensham, “The Stem HTL in Hebrew,” VT 9 (1959): 310-11. The infinitive is used here in an adverbial sense after the preposition. |
| (0.20) | (Job 12:18) | 3 tn Some commentators want to change אֵזוֹר (ʾezor, “girdle”) to אֵסוּר (ʾesur, “bond”) because binding the loins with a girdle was an expression for strength. But H. H. Rowley (Job [NCBC], 96) notes that binding the king’s loins this way would mean that he would serve and do menial tasks. Such a reference would certainly indicate troubled times. |
| (0.20) | (Job 12:19) | 3 tn The original meaning of אֵיתָן (ʾetan) is “perpetual.” It is usually an epithet for a torrent that is always flowing. It carries the connotations of permanence and stability; here applied to people in society, it refers to one whose power and influence does not change. These are the pillars of society. |
| (0.20) | (Job 12:5) | 3 tn The form has traditionally been taken to mean “is ready” from the verb כּוּן (kun, “is fixed, sure”). But many commentators look for a word parallel to “calamity.” So the suggestion has been put forward that נָכוֹן (nakhon) be taken as a noun from נָכָה (nakhah, “strike, smite”): “a blow” (Schultens, Dhorme, Gordis), “thrust” or “kick” (HALOT 698 s.v. I נָכוֹן). |
| (0.20) | (Job 11:16) | 1 tn For a second time (see v. 13) Zophar employs the emphatic personal pronoun. Could he be providing a gentle reminder that Job might have forgotten the sin that has brought this trouble? After all, there will come a time when Job will not remember this time of trial. |
| (0.20) | (Job 11:15) | 4 tn The form מֻצָק (mutsaq) is a Hophal participle from יָצַק (yatsaq, “to pour”). The idea is that of metal being melted down and then poured to make a statue, and so hard, firm, solid. The LXX reads the verse, “for thus your face shall shine again, like pure water, and you shall divest yourself of uncleanness, and shall not fear.” |
| (0.20) | (Job 11:8) | 2 tn Or “deeper than hell.” The word “Sheol” always poses problems for translation. Here because it is the opposite of heaven in this merism, “hell” would be a legitimate translation. It refers to the realm of the dead—the grave and beyond. The language is excessive, but the point is that God’s wisdom is immeasurable—and Job is powerless before it. |
| (0.20) | (Job 11:10) | 1 tn The verb יַחֲלֹף (yakhalof) is literally “passes by/through” (NIV “comes along” in the sense of “if it should so happen”). Many accept the emendation to יַחְתֹּף (yakhtof, “he seizes,” cf. Gordis, Driver), but there is not much support for these. |
| (0.20) | (Job 11:2) | 5 tn The word is literally “be right, righteous.” The idea of being right has appeared before for this word (cf. 9:15). The point here is that just because Job talks a lot does not mean he is right or will be shown to be right through it all. |
