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Discovery Box| (0.25) | (Job 30:17) | 1 tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time—“at night he pierces.” |
| (0.25) | (Job 26:2) | 1 tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad. |
| (0.25) | (Job 24:24) | 3 tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary. |
| (0.25) | (Job 21:19) | 7 tn The common verb יָדַע (yadaʿ) means “to know.” Among homophonous roots DCH includes יָדַע II meaning “be quiet, at rest; be submissive, humbled” (cf. Prov 5:6; Isa 45:4; Jer 14:18; Hos 9:7). |
| (0.25) | (Job 21:4) | 1 tn The addition of the independent pronoun at the beginning of the sentence (“Is it I / against a man / my complaint”) strengthens the pronominal suffix on “complaint” (see GKC 438 §135.f). |
| (0.25) | (Job 21:7) | 1 sn A. B. Davidson (Job, 154) clarifies that Job’s question is of a universal scope. In the government of God, why do the wicked exist at all? The verb could be translated “continue to live.” |
| (0.25) | (Job 20:5) | 3 tn The phrase is “until a moment,” meaning it is short-lived. But see J. Barr, “Hebrew ʿad, especially at Job 1:18 and Neh 7:3, ” JSS 27 (1982): 177-88. |
| (0.25) | (Job 15:35) | 2 tn At the start of the speech Eliphaz said Job’s belly was filled with the wind; now it is there that he prepares deception. This inclusio frames the speech. |
| (0.25) | (Job 16:3) | 2 tn In v. 3 the second person singular is employed rather than the plural as in vv. 2 and 4. The singular might be an indication that the words of v. 3 were directed at Eliphaz specifically. |
| (0.25) | (Job 15:25) | 1 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4). |
| (0.25) | (Job 13:18) | 5 tn The pronoun is emphatic before the verb: “I know that it is I who am right.” The verb means “to be right; to be righteous.” Some have translated it “vindicated,” looking at the outcome of the suit. |
| (0.25) | (Job 11:13) | 1 tn The pronoun is emphatic, designed to put Job in a different class than the hollow men—at least to raise the possibility of his being in a different class. |
| (0.25) | (Job 4:4) | 3 sn Job had been successful at helping others not be crushed by the weight of trouble and misfortune. It is easier to help others than to preserve a proper perspective when one’s self is afflicted (E. Dhorme, Job, 44). |
| (0.25) | (Job 3:26) | 1 tn The LXX “peace” bases its rendering on שָׁלַם (shalam) and not שָׁלָה (shalah), which retains the original vav (ו). The verb means “to be quiet, to be at ease.” |
| (0.25) | (Job 3:10) | 1 tn The subject is still “that night.” Here, at the end of this first section, Job finally expresses the crime of that night—it did not hinder his birth. |
| (0.25) | (Job 3:7) | 4 tn The verb is simply בּוֹא (boʾ, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day. |
| (0.25) | (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.” |
| (0.25) | (Ezr 6:19) | 1 sn At this point the language of the book reverts from Aramaic (4:8-6:18) back to Hebrew. Aramaic will again be used in Ezra 7:12-26. |
| (0.25) | (2Ch 30:13) | 1 tn The Hebrew text adds here, “a very large assembly.” This has not been translated to avoid redundancy with the expression “a huge crowd” at the beginning of the verse. |
| (0.25) | (2Ch 18:33) | 1 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel). |
