Discovery Box| (0.20) | (Job 30:14) | 2 tn The verb, the Hitpalpel of גָּלַל (galal), means “they roll themselves.” This could mean “they roll themselves under the ruins” (Dhorme), “they roll on like a storm” (Gordis), or “they roll on” as in waves of enemy attackers (see H. H. Rowley). This particular verb form is found only here (but see Amos 5:24). |
| (0.20) | (Job 30:7) | 1 tn The verb נָהַק (nahaq) means “to bray.” It has cognates in Arabic, Aramaic, and Ugaritic, so there is no need for emendation here. It is the sign of an animal’s hunger. In the translation the words “like animals” are supplied to clarify the metaphor for the modern reader. |
| (0.20) | (Job 30:2) | 2 tn The word כֶּלַח (kelakh) only occurs in Job 5:26, but the Arabic cognate gives this meaning “strength.” Others suggest כָּלַח (kalakh, “old age”), כֹּל־חַיִל (kol khayil, “all vigor”), כֹּל־לֵחַ (kol leakh, “all freshness”), and the like. But there is no reason for such emendation. |
| (0.20) | (Job 28:7) | 1 tn The “path” could refer to the mine shaft or it could refer to wisdom. The former seems more likely in the present context; the word “hidden is supplied in the translation to indicate the mines are “hidden” from sharp-eyed birds of prey above. |
| (0.20) | (Job 27:20) | 1 tn Many commentators want a word parallel to “in the night.” And so we are offered בַּיּוֹם (bayyom, “in the day”) for כַמַּיִם (khammayim, “like waters”) as well as a number of others. But “waters” sometimes stand for major calamities, and so may be retained here. Besides, not all parallel structures are synonymous. |
| (0.20) | (Job 27:15) | 1 tn The text says “will be buried in/by death.” A number of passages in the Bible use “death” to mean the plague that kills (see Jer 15:2; Isa 28:3; and BDB 89 s.v. ב 2.a). In this sense it is like the English expression for the plague, “the Black Death.” |
| (0.20) | (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.” |
| (0.20) | (Job 26:12) | 1 tn The verb רָגַע (ragaʿ) has developed a Semitic polarity, i.e., having totally opposite meanings. It can mean “to disturb; to stir up” or “to calm; to still.” Gordis thinks both meanings have been invoked here. But it seems more likely that “calm” fits the context better. |
| (0.20) | (Job 24:21) | 1 tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (raʿaʿ, “to crush”). The LXX seems to have read something like הֵרַע (heraʿ, “oppressed”). |
| (0.20) | (Job 24:5) | 4 tn The rift valley (עֲרָבָה, ʿaravah) extends from Galilee to the Gulf of Aqaba, but the term normally refers only to a section of it. For the book of Job, the most likely section is that south of the Dead Sea, a section that is arid with only sparse vegetation. |
| (0.20) | (Job 22:6) | 2 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags. |
| (0.20) | (Job 21:7) | 2 tn The verb עָתַק (ʿataq) means “to move; to proceed; to advance.” Here it is “to advance in years” or “to grow old.” This clause could serve as an independent clause, a separate sentence, but it more likely continues the question of the first colon and is parallel to the verb “live.” |
| (0.20) | (Job 19:17) | 2 tn The normal meaning here would be based on the root חָנַן (khanan, “to be gracious”). And so we have versions reading “although I entreated” or “my supplication.” But it seems more likely it is to be connected to another root meaning “to be offensive; to be loathsome.” For the discussion of the connection to the Arabic, see E. Dhorme, Job, 278. |
| (0.20) | (Job 17:6) | 1 tn The verb is the third person, and so God is likely the subject. The LXX has “you have made me.” So most commentators clarify the verb in some such way. However, without an expressed subject it can also be taken as a passive. |
| (0.20) | (Job 16:16) | 1 tn An intensive form, a Qetaltal form of the root חָמַר (khamar, “red”) is used here. This word has as probable derivatives חֹמֶר (khomer, “[red] clay”) and חֲמוֹר (khamor, “[red] ass”) and the like. Because of the weeping, his whole complexion has been reddened (the LXX reads “my belly”). |
| (0.20) | (Job 14:6) | 2 tn There are two roots רָצַה (ratsah). The first is the common word, meaning “to delight in; to have pleasure in.” The second, most likely used here, means “to pay; to acquit a debt” (cf. Lev 26:34, 41, 43). Here with the mention of the simile with the hired man, the completing of the job is in view. |
| (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 10:15) | 3 sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28)—like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face). |
| (0.20) | (Job 10:5) | 1 sn The question Job asks concerns the mode of life and not just the length of it (see Job 7:1). Humans spend their days and years watching each other and defending themselves. But there is also the implication that if God is so limited like humans he may not uncover Job’s sins before he dies. |
| (0.20) | (Job 10:1) | 2 tn The verb is pointed like a Qal form but is originally a Niphal from קוּט (qut). Some wish to connect the word to Akkadian cognates for a meaning “I am in anguish,” but the meaning “I am weary” fits the passage well. |
