Discovery Box| (0.30) | (Job 38:23) | 1 sn The terms translated war and battle are different Hebrew words, but both may be translated “war” or “battle” depending on the context. |
| (0.30) | (Job 38:12) | 1 tn The Hebrew idiom is “have you from your days?” It means “never in your life” (see 1 Sam 25:28; 1 Kgs 1:6). |
| (0.30) | (Job 37:9) | 1 tn The “driving winds” reflects the Hebrew “from the scatterers.” This refers to the north winds that bring the cold air and the ice and snow and hard rains. |
| (0.30) | (Job 35:4) | 2 tn The Hebrew text adds, “with words,” but since this is obvious, for stylistic reasons it has not been included in the translation. |
| (0.30) | (Job 33:20) | 1 tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity. |
| (0.30) | (Job 33:5) | 1 tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense. |
| (0.30) | (Job 29:11) | 1 tn The words “these things” and “them” in the next colon are not in the Hebrew text, but have been supplied in the translation for clarity. |
| (0.30) | (Job 27:18) | 2 tn The Hebrew word is the word for “booth,” as in the Feast of Booths. The word describes something that is flimsy; it is not substantial at all. |
| (0.30) | (Job 27:5) | 2 tn In the Hebrew text “you” is plural—a reference to Eliphaz, Zophar, and Bildad. To make this clear, “three” is supplied in the translation. |
| (0.30) | (Job 26:13) | 1 tn Or “wind”; or perhaps “Spirit.” The same Hebrew word, רוּחַ (ruakh), may be translated as “wind,” “breath,” or “spirit/Spirit” depending on the context. |
| (0.30) | (Job 24:22) | 1 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity. |
| (0.30) | (Job 21:32) | 2 tn The Hebrew word refers to the tumulus, the burial mound that is erected on the spot where the person is buried. |
| (0.30) | (Job 19:15) | 1 tn The Hebrew גָּרֵי בֵיתִי (gare veti, “the guests of my house”) refers to those who sojourned in Job’s house—not residents, but guests. |
| (0.30) | (Job 17:11) | 2 tn Although not in the Hebrew text, “even” is supplied in the translation because this line is in apposition to the preceding. |
| (0.30) | (Job 15:27) | 2 tn D. W. Thomas defends a meaning “cover” for the verb עָשָׂה (ʿasah). See “Translating Hebrew ʿasah,” BT 17 [1966]: 190-93. |
| (0.30) | (Job 13:1) | 2 tn Hebrew has כֹּל (kol, “all”); there is no reason to add anything to the text to gain a meaning “all this.” |
| (0.30) | (Job 12:4) | 5 tn The two words, צַדִּיק תָּמִים (tsadiq tamim), could be understood as a hendiadys (= “blamelessly just”) following W. G. E. Watson (Classical Hebrew Poetry, 327). |
| (0.30) | (Job 11:4) | 1 tn The word translated “teaching” is related etymologically to the Hebrew word “receive,” but that does not restrict the teaching to what is received. |
| (0.30) | (Job 10:22) | 2 tn The Hebrew word literally means “it shines”; the feminine verb implies a subject like “the light” (but see GKC 459 §144.c). |
| (0.30) | (Job 9:29) | 2 tn The demonstrative pronoun is included to bring particular emphasis to the question, as if to say, “Why in the world…” (see R. J. Williams, Hebrew Syntax, 24, §118). |
