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Discovery Box| (0.22) | (Job 31:6) | 1 tn “God” is undoubtedly the understood subject of this jussive. However, “him” is retained in the translation at this point to avoid redundancy since “God” occurs in the second half of the verse. |
| (0.22) | (Job 31:8) | 2 tn The word means “what sprouts up” (from יָצָא [yatsaʾ] with the sense of “sprout forth”). It could refer metaphorically to children (and so Kissane and Pope), as well as in its literal sense of crops. The latter fits here perfectly. |
| (0.22) | (Job 31:1) | 2 tn This half-verse is the effect of the covenant. The interrogative מָה (mah) may have the force of the negative, and so be translated “not to pay attention.” |
| (0.22) | (Job 30:27) | 1 tn Heb “my loins,” “my bowels” (archaic), “my innermost being.” The last option is reflected in the translation; some translations take the inner turmoil to be literal (NIV “The churning inside me never stops”). |
| (0.22) | (Job 30:18) | 3 tn The phrase “like the collar” is difficult, primarily because their tunics did not have collars. A translation of “neck” would suit better. Some change the preposition to ב (bet), getting a translation “by the neck of my tunic.” |
| (0.22) | (Job 30:22) | 2 tn The verb means “to melt.” The imagery would suggest softening the ground with the showers (see Ps 65:10 [11]). The translation “toss…about” comes from the Arabic cognate that is used for the surging of the sea. |
| (0.22) | (Job 30:17) | 1 tn The subject of the verb “pierces” can be the night (personified), or it could be God (understood), leaving “night” to be an adverbial accusative of time—“at night he pierces.” |
| (0.22) | (Job 30:12) | 2 tn Heb “they cast off my feet” or “they send my feet away.” Many delete the line as troubling and superfluous. E. Dhorme (Job, 438) forces the lines to say “they draw my feet into a net.” |
| (0.22) | (Job 30:4) | 1 tn Or “the leaves of bushes” (ESV), a possibility dating back to Saadia and discussed by G. R. Driver and G. B. Gray (Job [ICC], 2:209) in their philological notes. |
| (0.22) | (Job 29:17) | 1 tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal. |
| (0.22) | (Job 29:11) | 2 tn The main clause is introduced by the preterite with the vav (ו) consecutive (see GKC 327 §111.h); the clause before it is therefore temporal and circumstantial to the main clause. |
| (0.22) | (Job 29:6) | 1 tn The word is a hapax legomenon, but the meaning is clear enough. It refers to the walking, the steps, or even the paths where one walks. It is figurative of his course of life. |
| (0.22) | (Job 29:2) | 3 tn The expression is literally “months of before [or of old; or past].” The word קֶדֶם (qedem) is intended here to be temporal and not spatial; it means days that preceded the present. |
| (0.22) | (Job 29:1) | 2 tn The verse uses a verbal hendiadys: “and he added (וַיֹּסֶף, vayyosef)…to raise (שְׂאֵת, seʾet) his speech.” The expression means that he continued, or he spoke again. |
| (0.22) | (Job 28:28) | 2 tc Many commentators delete this verse because (1) many read the divine name Yahweh (translated “Lord”) here, and (2) it is not consistent with the argument that precedes it. But as H. H. Rowley (Job [NCBC], 185) points out, there is inconsistency in this reasoning, for many of the critics have already said that this chapter is an interpolation. Following that line of thought, then, one would not expect it to conform to the rest of the book in this matter of the divine name. And concerning the second difficulty, the point of this chapter is that wisdom is beyond human comprehension and control. It belongs to God alone. So the conclusion that the fear of the Lord is wisdom is the necessary conclusion. Rowley concludes: “It is a pity to rob the poem of its climax and turn it into the expression of unrelieved agnosticism.” |
| (0.22) | (Job 28:6) | 2 sn H. H. Rowley (Job [NCBC], 181) suggests that if it is lapis lazuli, then the dust of gold would refer to the particles of iron pyrite found in lapis lazuli which glitter like gold. |
| (0.22) | (Job 28:10) | 1 tn Or “tunnels.” The word is יְאֹרִים (yeʾorim), the word for “rivers” and in the singular, the Nile River. Here it refers to tunnels or channels through the rocks. |
| (0.22) | (Job 26:12) | 2 tn Heb “Rahab” (רָהַב), the mythical sea monster that represents the forces of chaos in ancient Near Eastern literature. In the translation the words “the great sea monster” have been supplied appositionally in order to clarify “Rahab.” |
| (0.22) | (Job 27:1) | 1 tn The Hebrew word מָשָׁל (mashal) is characteristically “proverb; by-word.” It normally refers to a brief saying, but can be used for a discourse (see A. R. Johnson, “Mašal,” VTSup 3 [1955]: 162ff.). |
| (0.22) | (Job 26:2) | 1 tn The interrogative clause is used here as an exclamation, and sarcastic at that. Job is saying “you have in no way helped the powerless.” The verb uses the singular form, for Job is replying to Bildad. |
