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Discovery Box| (0.30) | (Job 19:10) | 2 tn The text has הָלַךְ (halakh, “to leave”). But in view of Job 14:20, “perish” or “depart” would be a better meaning here. |
| (0.30) | (Job 19:10) | 4 tn The NEB has “my tent rope,” but that seems too contrived here. It is absurd to pull up a tent-rope like a tree. |
| (0.30) | (Job 18:5) | 3 tn The expression is literally “the flame of his fire,” but the pronominal suffix qualifies the entire bound construction. The two words together intensify the idea of the flame. |
| (0.30) | (Job 18:2) | 1 tn The verb is plural, and so most commentators make it singular. But it seems from the context that Bildad is addressing all of them, and not just Job. |
| (0.30) | (Job 16:20) | 2 tn The Hebrew verb means “to drip; to stream; to flow”; the expression is cryptic, but understandable: “my eye flows [with tears as I cry out] to God.” But many suggestions have been made for this line too. Driver suggested in connection with cognate words that it be given the meaning “sleepless” (JTS 34 [1933]: 375-85), but this would also require additional words for a smooth reading. See also E. A. Speiser, “The Semantic Range of dalapu,” JCS 5 (1951): 64-66, for the Akkadian connection. But for the retention of “dripping eyes” based on the Talmudic use, see J. C. Greenfield, “Lexicographical Notes I,” HUCA 29 (1958): 203-28. |
| (0.30) | (Job 16:18) | 2 tn The word is simply “a place,” but in the context it surely means a hidden place, a secret place that would never be discovered (see 18:21). |
| (0.30) | (Job 13:27) | 2 tn The word means “ways; roads; paths,” but it is used here in the sense of the “way” in which one goes about his activities. |
| (0.30) | (Job 12:17) | 5 tn Some translate this “makes mad” as in Isa 44:25, but this gives the wrong connotation today; more likely God shows them to be fools. |
| (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 11:7) | 2 tn The word means “search; investigation,” but it here means what is discovered in the search (so a metonymy of cause for the effect). |
| (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 9:32) | 2 tn The consecutive clause is here attached without the use of the ו (vav), but only by simple juxtaposition (see GKC 504-5 §166.a). |
| (0.30) | (Job 9:18) | 1 tn The verb נָתַן (natan) essentially means “to give,” but followed by the infinitive (without the ל [lamed] here) it means “to permit; to allow.” |
| (0.30) | (Job 9:11) | 3 tn The pronoun “him” is supplied here; it is not in MT, but the Syriac and Vulgate have it (probably for translation purposes as well). |
| (0.30) | (Job 9:11) | 4 sn Like the mountains, Job knows that God has passed by and caused him to shake and tremble, but he cannot understand or perceive the reasons. |
| (0.30) | (Job 7:13) | 2 tn The verb literally means “say,” but here the connotation must be “think” or “say to oneself”—“when I think my bed….” |
| (0.30) | (Job 5:10) | 1 tn Heb “who gives.” The participle continues the doxology here. But the article is necessary because of the distance between this verse and the reference to God. |
| (0.30) | (Job 5:8) | 2 tn The word אוּלָם (ʾulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section. |
| (0.30) | (Job 4:8) | 1 tn The perfect verb here represents the indefinite past. It has no specific sighting in mind, but refers to each time he has seen the wicked do this. |
| (0.30) | (Job 4:5) | 1 tn The sentence has no subject, but the context demands that the subject be the same kind of trouble that has come upon people that Job has helped. |
