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Discovery Box| (0.35) | (Job 12:19) | 2 tn The verb has to be defined by its context: it can mean “falsify” (Exod 23:8), “make tortuous” (Prov 19:3), or “plunge” into misfortune (Prov 21:12). God overthrows those who seem to be solid. |
| (0.35) | (Job 12:2) | 2 sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it. |
| (0.35) | (Job 11:7) | 1 tn The verb is מָצָא (matsaʾ, “to find; to discover”). Here it should be given the nuance of potential imperfect. In the rhetorical question it is affirming that Job cannot find out the essence of God. |
| (0.35) | (Job 10:8) | 2 tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e). |
| (0.35) | (Job 9:24) | 5 tn This seems to be a broken-off sentence (anacoluthon), and so is rather striking. The scribes transposed the words אֵפוֹא (ʾefoʾ) and הוּא (huʾ) to make the smoother reading: “If it is not he, who then is it?” |
| (0.35) | (Job 9:5) | 1 tn The verb is plural: “they do not know it.” This suggests that the mountains would not know it. Some follow the Syriac with a singular verb, i.e., God does not know it, meaning, it is so trifling to God that he can do it without thinking. But the better interpretation may be “suddenly.” This would be interpreted from the MT as it stands; it would imply “before they know anything,” thus “suddenly” (Gray, Dhorme, Buttenwieser, et. al.). D. W. Thomas connects the meaning to another verb based on Arabic and translates it, “ so that they are no longer still” (“Additional Notes on the Root yadaʿ in Hebrew,” JTS 15 [1964]: 54-57). J. A. Emerton works with a possible root יָדַע (yadaʿ) meaning “be still” (“A Consideration of Some Alleged Meanings of yada` in Hebrew,” JSS 15 [1970]: 145-80). |
| (0.35) | (Job 9:3) | 1 tn Some commentators take God to be the subject of this verb, but it is more likely that it refers to the mortal who tries to challenge God in a controversy. The verb is used of Job in 13:3. |
| (0.35) | (Job 8:10) | 2 tn The “and” is not present in the line. The second clause seems to be in apposition to the first, explaining it more thoroughly: “Is it not they [who] will instruct you, [who] will speak to you.” |
| (0.35) | (Job 7:8) | 1 sn The meaning of the verse is that God will relent, but it will be too late. God now sees him with a hostile eye; when he looks for him, or looks upon him in friendliness, it will be too late. |
| (0.35) | (Job 6:9) | 3 tn The final verb is an imperfect (or jussive) following the jussive (of נָתַר, natar); it thus expresses the result (“and then” or “so that”) or the purpose (“in order that”). Job longs for death, but it must come from God. |
| (0.35) | (Job 6:5) | 3 sn In this brief section Job indicates that it would be wiser to seek the reason for the crying than to complain of the cry. The wild donkey will bray when it finds no food (see Jer 14:6). |
| (0.35) | (Job 4:6) | 2 tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here. |
| (0.35) | (Job 3:18) | 3 tn The verb שַׁאֲנָנוּ (shaʾananu) is the Palel of שָׁאַן (shaʾan) which means “to rest.” It refers to the normal rest or refreshment of individuals; here it is contrasted with the harsh treatment normally put on prisoners. |
| (0.35) | (Job 2:3) | 1 tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (ʿodennu, “yet he”) it emphasizes that “he still holds firmly.” The testing has simply strengthened Job in his integrity. |
| (0.35) | (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.” |
| (0.35) | (Ezr 10:34) | 1 tn The name “Bani” appears in both v. 29 and v. 34. One of these names has probably undergone alteration in the transmission process, but it is not clear exactly where the problem lies or how it should be corrected. |
| (0.35) | (Ezr 6:3) | 4 tn Aram “Its height 60 cubits and its width 60 cubits.” The standard cubit in the OT is assumed by most authorities to be about 18 inches (45 cm) long. |
| (0.35) | (2Ch 9:16) | 2 sn This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest. See 1 Kgs 7:2. |
| (0.35) | (1Ch 6:77) | 2 tc Before “Rimmono” the LXX (following the parallel passage in Josh 21:34) adds “Jokneam and its pasturelands, Kartah and its pasturelands.” This addition is included in some English versions (e.g., NAB, NIV, NCV, NLT). |
| (0.35) | (1Ch 6:70) | 1 tn Heb “and from the half of the tribe of Manasseh, Aner and its pasturelands and Bileam and its pasturelands to the clan, to the sons of Kohath who were left.” |
