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Discovery Box| (0.22) | (Job 13:17) | 1 tn The infinitive absolute intensifies the imperative, which serves here with the force of an immediate call to attention. In accordance with GKC 342 §113.n, the construction could be translated, “Keep listening” (so ESV). |
| (0.22) | (Job 13:18) | 4 tn The word מִשְׁפָּט (mishpat) usually means “judgment; decision.” Here it means “lawsuit” (and so a metonymy of effect gave rise to this usage; see Num 27:5; 2 Sam 15:4). |
| (0.22) | (Job 13:19) | 2 sn Job is confident that he will be vindicated. But if someone were to show up and have proof of sin against him, he would be silent and die (literally “keep silent and expire”). |
| (0.22) | (Job 13:25) | 2 tn The word נִדָּף (niddaf) is “driven” from the root נָדַף (nadaf, “drive”). The words “by the wind” or the interpretation “windblown” has to be added for the clarification. Job is comparing himself to this leaf (so an implied comparison, called hypocatastasis)—so light and insubstantial that it is amazing that God should come after him. Guillaume suggests that the word is not from this root, but from a second root נָדַף (nadaf), cognate to Arabic nadifa, “to dry up” (A. Guillaume, “A Note on Isaiah 19:7, ” JTS 14 [1963]: 382-83). But as D. J. A. Clines notes (Job [WBC], 283), a dried leaf is a driven leaf—a point Guillaume allows as he says there is ambiguity in the term. |
| (0.22) | (Job 13:10) | 1 sn Peake’s observation is worth noting, namely, that as Job attacks the unrighteousness of God boldly he nonetheless has confidence in God’s righteousness that would not allow liars to defend him. |
| (0.22) | (Job 13:11) | 1 sn The word translated “his majesty” or “his splendor” (שְׂאֵתוֹ, seʾeto) forms a play on the word “show partiality” (תִּשָּׂאוּן, tissaʾun) in the last verse. They are both from the verb נָשַׂא (nasaʾ, “to lift up”). |
| (0.22) | (Job 13:5) | 2 tn Heb “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28). |
| (0.22) | (Job 12:20) | 1 tn The Hebrew נֶאֱמָנִים (neʾemanim) is the Niphal participle; it is often translated “the faithful” in the Bible. The Rabbis rather fancifully took the word from נְאֻם (neʾum, “oracle, utterance”) and so rendered it “those who are eloquent, fluent in words.” But that would make this the only place in the Bible where this form came from that root or any other root besides אָמַן (ʾaman, “confirm, support”). But to say that God takes away the speech of the truthful or the faithful would be very difficult. It has to refer to reliable men because it is parallel to the elders or old men. The NIV has “trusted advisers,” which fits well with kings and judges and priests. |
| (0.22) | (Job 13:3) | 4 tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17). |
| (0.22) | (Job 12:21) | 2 tn The word אָפַק (ʾafaq, “to be strong”) is well-attested, and the form אָפִיק (ʾafiq) is a normal adjective formation. So a translation like “mighty” (KJV, NIV) or “powerful” is acceptable, and further emendations are unnecessary. |
| (0.22) | (Job 12:14) | 2 tn The verse employs antithetical ideas: “tear down” and “build up,” “imprison” and “escape.” The Niphal verbs in the sentences are potential imperfects. All of this is to say that humans cannot reverse the will of God. |
| (0.22) | (Job 12:4) | 4 tn Heb “one calling to God and he answered him.” H. H. Rowley (Job [NCBC], 92) contends that because Job has been saying that God is not answering him, these words must be part of the derisive words of his friends. |
| (0.22) | (Job 12:2) | 2 sn The sarcasm of Job admits their claim to wisdom, as if no one has it besides them. But the rest of his speech will show that they do not have a monopoly on it. |
| (0.22) | (Job 11:20) | 1 tn The verb כָּלָה (kalah) means “to fail, cease, fade away.” The fading of the eyes, i.e., loss of sight, loss of life’s vitality, indicates imminent death. |
| (0.22) | (Job 11:13) | 3 tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15. |
| (0.22) | (Job 11:12) | 1 tn As A. B. Davidson (Job, 84) says, the one thing will happen when the other happens—which is never. The word “empty” (נָבוּב, navuv) means “hollow; witless,” and “become wise” (יִלָּבֵב, yillavev) is “will get heart” (not to “lack heart” as Driver suggested). Many commentators do not like the last line of the verse, and so offer even more emendations. E. F. Sutcliffe wanted to change פֶּרֶא (pereʾ, “donkey”) to פֶּרֶד (pered, “stallion”), rendering “a witless wight may get wit when a mule is born a stallion” (“Notes on Job, textual and exegetical,” Bib 30 [1949]: 70-71). Others approached the verse by changing the verb from יִוָּלֵד (yivvaled, “is born”) to יִלָּמֵד (yillamed, “is taught”), resulting in “a hollow man may get understanding, and a wild donkey’s colt may be taught [= tamed]” (cf. NAB). |
| (0.22) | (Job 10:20) | 5 tn The verb בָּלַג (balag) in the Hiphil means “to have cheer [or joy]” (see 9:27; Ps 39:14 HT [39:13 ET]). The cohortative following the imperatives shows the purpose or result—“in order that.” |
| (0.22) | (Job 10:13) | 2 sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses. |
| (0.22) | (Job 10:7) | 2 sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people. |
| (0.22) | (Job 9:27) | 2 tn The verbal form is a cohortative of resolve: “I will forget” or “I am determined to forget.” The same will be used in the second colon of the verse. |
