Discovery Box| (0.35) | (Job 30:22) | 1 sn Here Job changes the metaphor again, to the driving storm. God has sent his storms, and Job is blown away. |
| (0.35) | (Job 26:13) | 2 sn Here too is a reference to pagan views indirectly. The fleeing serpent was a designation for Leviathan, whom the book will simply describe as an animal, but the pagans thought to be a monster of the deep. See the same Hebrew phrase in Isaiah 27:1. God’s power over nature is associated with defeat of pagan gods (see further W. F. Albright, Yahweh and the Gods of Canaan). |
| (0.35) | (Job 12:16) | 1 tn The word תּוּשִׁיָּה (tushiyyah) is here rendered “prudence.” Some object that God’s power is intended here, and so a word for power and not wisdom should be included. But v. 13 mentioned wisdom. The point is that it is God’s efficient wisdom that leads to success. One could interpret this as a metonymy of cause, the intended meaning being victory or success. |
| (0.35) | (Job 12:10) | 1 tn The construction with the relative clause includes a resumptive pronoun referring to God: “who in his hand” = “in his hand.” |
| (0.35) | (Job 12:6) | 3 sn The line is perhaps best understood as describing one who thinks he is invested with the power of God. |
| (0.35) | (Job 11:11) | 1 tn The pronoun is emphatic. Zophar implies that God indeed knows Job’s sin even if Job does not. |
| (0.35) | (Job 9:34) | 3 sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people. |
| (0.35) | (Job 9:23) | 2 sn This bold anthropomorphism means that by his treatment of the despair of the innocent, God is in essence mocking them. |
| (0.35) | (Job 9:16) | 2 tn The Hiphil imperfect in the apodosis of this conditional sentence expresses what would (not) happen if God answered the summons. |
| (0.35) | (Job 9:2) | 5 sn The point of Job’s rhetorical question is that man cannot be justified as against God because God is too powerful and too clever—he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right. |
| (0.35) | (Job 6:10) | 6 sn The “words” are the divine decrees of God’s providence, the decisions that he makes in his dealings with people. Job cannot conceal these—he knows what they are. What Job seems to mean by this clause in this verse is that there is nothing that would hinder his joy of dying for he has not denied or disobeyed God’s plan. |
| (0.35) | (2Ch 24:13) | 2 tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.” |
| (0.35) | (2Ch 20:33) | 1 tn Heb “and still the people did not set their heart[s] on the God of their fathers.” |
| (0.35) | (2Ch 14:2) | 1 tn Heb “and Asa did the good and the right in the eyes of the Lord his God.” |
| (0.35) | (2Ch 4:11) | 2 tn Heb “Huram finished doing all the work which he did for King Solomon [on] the house of God.” |
| (0.35) | (1Ch 17:21) | 6 tn Heb “from Egypt, nations.” The parallel text in 2 Sam 7:23 reads “from Egypt, nations and its gods.” |
| (0.35) | (1Ch 13:6) | 1 tn Heb “the ark of God the Lord who sits [between] the cherubim which is called [by his] name.” |
| (0.35) | (2Ki 8:2) | 1 tn Heb “and the woman got up and did according to the word of the man of God.” |
| (0.35) | (2Ki 5:17) | 2 tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the Lord.” |
| (0.35) | (1Ki 15:3) | 1 tn Heb “his heart was not complete with the Lord his God, like the heart of David his father.” |
