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Discovery Box| (0.25) | (Job 10:20) | 2 tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading—his life is short, and he wants the suffering to stop. |
| (0.25) | (Job 10:4) | 3 sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here. |
| (0.25) | (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. |
| (0.25) | (Job 9:24) | 3 tn The subject of the verb is God. The reasoning goes this way: It is the duty of judges to make sure that justice prevails and that restitution and restoration are carried through, but when the wicked gain control of the land of other people and the judges are ineffective to stop it, then God must be veiling their eyes. |
| (0.25) | (Job 9:15) | 2 tn The verb is צָדַקְתִּי (tsadaqti, “I am right [or “righteous”]”). The term here must be forensic, meaning “in the right” or “innocent” (see 11:2; 13:18; 33:12; 40:8). Job is claiming to be in the right, but still has difficulty speaking to God. |
| (0.25) | (Job 9:14) | 3 sn In a legal controversy with God it would be essential to choose the correct words very carefully (humanly speaking), but the calmness and presence of mind to do that would be shattered by the overwhelming terror of God’s presence. |
| (0.25) | (Job 9:4) | 2 sn The words אַמִּיץ (ʾammits) and כֹּחַ (koakh) are synonyms, the first meaning “sturdy; mighty; robust,” and the second “strength.” It too can be interpreted as a genitive of specification—God is mighty with respect to his power. But that comes close to expressing a superlative idea (like “song of songs” or “anger of his wrath”). |
| (0.25) | (Job 9:2) | 3 tn The attempt to define אֱנוֹשׁ (ʾenosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10). |
| (0.25) | (Job 8:20) | 1 sn This is the description that the book gave to Job at the outset, a description that he deserved according to God’s revelation. The theme “God will not reject the blameless man” becomes Job’s main point (see 9:20-21; 10:3). |
| (0.25) | (Job 7:20) | 3 sn In the Bible God is often described as watching over people to protect them from danger (see Deut 32:10; Ps 31:23). However, here it is a hostile sense, for God may detect sin and bring it to judgment. |
| (0.25) | (Job 7:15) | 1 tn The word נֶפֶשׁ (nefesh) is often translated “soul.” But since Hebrew thought does not make such a distinction between body and soul, it is usually better to translate it with “person.” When a suffix is added to the word, then that pronoun would serve as the better translation, as here with “my soul” = “I” (meaning with every fiber of my being). |
| (0.25) | (Job 7:7) | 1 sn Job is probably turning here to God, as is clear from v. 11 on. The NIV supplies the word “God” for clarification. It was God who breathed breath into man’s nostrils (Gen 2:7), and so God is called to remember that man is but a breath. |
| (0.25) | (Job 6:29) | 1 tn The Hebrew verb שֻׁבוּ (shuvu) would literally be “return.” It has here the sense of “to begin again; to adopt another course,” that is, proceed on another supposition other than my guilt (A. B. Davidson, Job, 49). The LXX takes the word from יָשַׁב (yashav, “sit, dwell”) reading “sit down now.” |
| (0.25) | (Job 6:23) | 4 tn The verb now is the imperfect; since it is parallel to the imperative in the first half of the verse it is imperfect of instruction, much like English uses the future for instruction. The verb פָּדָה (padah) means “to ransom, redeem,” often in contexts where payment is made. |
| (0.25) | (Job 6:23) | 1 tn The verse now gives the ultimate reason why Job might have urged his friends to make a gift—if it were possible. The LXX, avoiding the direct speech in the preceding verse and this, does make this verse the purpose statement—“to deliver from enemies….” |
| (0.25) | (Job 6:20) | 1 tn The verb בּוֹשׁ (bosh) basically means “to be ashamed”; however, it has a wider range of meaning such as “disappointed” or “distressed.” The feeling of shame or distress is because of their confidence that they knew what they were doing. The verb is strengthened here with the parallel חָפַר (khafar, “to be confounded, disappointed”). |
| (0.25) | (Job 6:11) | 1 sn Now, in vv. 11-13, Job proceeds to describe his hopeless condition. In so doing, he is continuing his defense of his despair and lament. The section begins with these rhetorical questions in which Job affirms that he does not have the strength to wait for the blessings that Eliphaz is talking about. |
| (0.25) | (Job 6:13) | 2 tn The word means something like “recovery,” or the powers of recovery; it was used in Job 5:12. In 11:6 it applies to a condition of the mind, such as mental resource. Job is thinking not so much of relief or rescue from his troubles, but of strength to bear them. |
| (0.25) | (Job 6:8) | 3 tn The text has תִקְוָתִי (tiqvati, “hope”). There is no reason to change the text to “my desire” (as Driver and others do) if the word is interpreted metonymically—it means “what I hope for.” What Job hopes for and asks for is death. |
| (0.25) | (Job 6:5) | 5 tn Most translations have “low” (ASV, ESV, Holman, KJV, NASB); a few have “bellow” (CEB, NIV, NLV). The verb is rare but cognate languages suggest a loud sound (e.g. Syriac “to scream” Ugaritic “to roar,” see HALOT 199). The rhetorical question expects a “no” answer and context suggests that the (unexpected) sound would convey discontent or complaint. |
