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Discovery Box| (0.22) | (Job 20:8) | 1 tn Heb “and they do not find him.” The verb has no expressed subject, and so here is equivalent to a passive. The clause itself is taken adverbially in the sentence. |
| (0.22) | (Job 19:27) | 2 tn Hitzig offered another interpretation that is somewhat forced. The “other” (זָר, zar) or “stranger” would refer to Job. He would see God, not as an enemy, but in peace. |
| (0.22) | (Job 19:6) | 1 tn The imperative is used here to introduce a solemn affirmation. This verse proves that Job was in no way acknowledging sin in v. 4. Here Job is declaring that God has wronged him, and in so doing, perverted justice. |
| (0.22) | (Job 19:5) | 1 tn The introductory particles repeat אָמְנָם (ʾamnam, “indeed”) but now with אִם (ʾim, “if”). It could be interpreted to mean “is it not true,” or as here in another conditional clause. |
| (0.22) | (Job 18:14) | 2 tn The verb is the Hiphil of צָעַד (tsaʿad, “to lead away”). The problem is that the form is either a third feminine (Rashi thought it was referring to Job’s wife) or the second person. There is a good deal of debate over the possibility of the prefix t- being a variant for the third masculine form. The evidence in Ugaritic and Akkadian is mixed, stronger for the plural than the singular. Gesenius has some samples where the third feminine form might also be used for the passive if there is no expressed subject (see GKC 459 §144.b), but the evidence is not strong. The simplest choices are to change the prefix to a י (yod), or argue that the ת (tav) can be masculine, or follow Gesenius. |
| (0.22) | (Job 18:9) | 2 tn This word does not occur elsewhere. But another word from the same root means “plait of hair,” and so this term has something to do with a net like a trellis or lattice. |
| (0.22) | (Job 18:7) | 3 tn The LXX has “causes him to stumble,” which many commentators accept, but this involves the transposition of the three letters. The verb is שָׁלַךְ (shalakh, “throw”) not כָּשַׁל (kashal, “stumble”). |
| (0.22) | (Job 17:16) | 2 tn The plural form of the verb probably refers to the two words, or the two senses of the word in the preceding verse. Hope and what it produces will perish with Job. |
| (0.22) | (Job 18:2) | 3 tn The imperfect verb, again plural, would be here taken in the nuance of instruction, or a modal nuance of obligation. So Bildad is telling his listeners to be intelligent. This would be rather cutting in the discourse. |
| (0.22) | (Job 17:12) | 1 tn The verse simply has the plural, “they change.” But since this verse seems to be a description of his friends, a clarification of the referent in the translation is helpful. |
| (0.22) | (Job 17:6) | 2 tn The word “byword” is related to the word translated “proverb” in the Bible (מָשָׁל, mashal). Job’s case is so well known that he is synonymous with afflictions and with abuse by people. |
| (0.22) | (Job 16:16) | 3 sn See Job 3:5. Just as joy brings light and life to the eyes, sorrow and suffering bring darkness. The “eyelids” here would be synecdoche, reflecting the whole facial expression as sad and sullen. |
| (0.22) | (Job 16:9) | 4 tn The verb is used of sharpening a sword in Ps 7:12; here it means “to look intently” as an animal looks for prey. The verse describes God’s relentless pursuit of Job. |
| (0.22) | (Job 16:9) | 2 sn The figure used now is that of a wild beast. God’s affliction of Job is compared to the attack of such an animal. Cf. Amos 1:11. |
| (0.22) | (Job 15:25) | 1 sn The symbol of the outstretched hand is the picture of attempting to strike someone, or shaking a fist at someone; it is a symbol of a challenge or threat (see Isa 5:25; 9:21; 10:4). |
| (0.22) | (Job 15:27) | 3 tn The term פִּימָה (pimah), a hapax legomenon, is explained by the Arabic faʾima, “to be fat.” Pope renders this “blubber.” Cf. KJV “and maketh collops of fat on his flanks.” |
| (0.22) | (Job 15:10) | 1 tn The participle שָׂב (sav), from שִׂיב (siv, “to have white hair”; 1 Sam 12:2), only occurs elsewhere in the Bible in the Aramaic sections of Ezra. The word יָשִׁישׁ (yashish, “aged”) occurred in 12:12. |
| (0.22) | (Job 14:20) | 1 tn D. W. Thomas took נֵצַח (netsakh) here to have a superlative meaning: “You prevail utterly against him” (“Use of netsach as a superlative in Hebrew,” JSS 1 [1956]: 107). Death would be God’s complete victory over him. |
| (0.22) | (Job 15:2) | 3 tn The word for “east wind,” קָדִים (qadim), is parallel to “spirit/wind” also in Hos 12:2. The east wind is maleficent, but here in the parallelism it is so much hot air. |
| (0.22) | (Job 14:5) | 2 tn The passive participle is from חָרַץ (kharats), which means “determined.” The word literally means “cut” (Lev 22:22, “mutilated”). E. Dhorme, (Job, 197) takes it to mean “engraved” as on stone; from a custom of inscribing decrees on tablets of stone he derives the meaning here of “decreed.” This, he argues, is parallel to the way חָקַק (khaqaq, “engrave”) is used. The word חֹק (khoq) is an “ordinance” or “statute”; the idea is connected to the verb “to engrave.” The LXX has “if his life should be but one day on the earth, and his months are numbered by him, you have appointed him for a time and he shall by no means exceed it.” |
