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Discovery Box| (0.22) | (Job 5:14) | 1 sn God so confuses the crafty that they are unable to fulfill their plans—it is as if they encounter darkness in broad daylight. This is like the Syrians in 2 Kgs 6:18-23. |
| (0.22) | (Job 5:15) | 3 tn If the word “poor” is to do double duty, i.e., serving as the object of the verb “saves” in the first colon as well as the second, then the conjunction should be explanatory. |
| (0.22) | (Job 5:7) | 5 tn The LXX has the name of a bird here: “the vulture’s young seek the high places.” The Targum to Job has “sons of demons” or “the sparks which shoot from coals of fire.” |
| (0.22) | (Job 5:8) | 3 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106). |
| (0.22) | (Job 5:5) | 4 tn The word צַמִּים (tsammim) has been traditionally rendered “robbers.” But it has been connected by some of the ancient versions to the word for “thirst,” making a nice parallel with “hungry.” This would likely be pointed צְמֵאִים (tsemeʾim). |
| (0.22) | (Job 4:18) | 6 tn The word תָּהֳלָה (toholah) is a hapax legomenon, and so has created some confusion in the various translations. It seems to mean “error; folly.” The word is translated “perverseness” in the LXX, but Symmachus connects it with the word for “madness.” Some commentators have repointed the word to תְּהִלָּה (tehillah, “praise”) making the line read: “he finds no [cause for] praise in his angels.” Others suggest תִּפְלָה (tiflah, “offensiveness, silliness”) a bigger change; this matches the idiom in Job 24:12. But if the etymology of the word is הָלַל (halal, “to be mad”) then that change is not necessary. The feminine noun “madness” still leaves the meaning of the line a little uncertain: “[if] he does not impute madness to his angels.” The point of the verse is that God finds flaws in his angels and does not put his trust in them. |
| (0.22) | (Job 4:6) | 2 tn The word כִּסְלָתֶךָ (kislatekha, “your confidence”) is rendered in the LXX by “founded in folly.” The word כֶּסֶל (kesel) is “confidence” (see 8:14) and elsewhere “folly.” Since it is parallel to “your hope” it must mean confidence here. |
| (0.22) | (Job 4:7) | 3 tn The perfect verb in this line has the nuance of the past tense to express the unique past—the uniqueness of the action is expressed with “ever” (“who has ever perished”). |
| (0.22) | (Job 3:24) | 4 tn This second colon is paraphrased in the LXX to say, “I weep being beset with terror.” The idea of “pouring forth water” while groaning can be represented by “I weep.” The word “fear, terror” anticipates the next verse. |
| (0.22) | (Job 3:20) | 4 sn In v. 10 the word was used to describe the labor and sorrow that comes from it; here the one in such misery is called the עָמֵל (ʿamel, “laborer, sufferer”). |
| (0.22) | (Job 3:17) | 1 sn The reference seems to be death, or Sheol, the place where the infant who is stillborn is either buried (the grave) or resides (the place of departed spirits) and thus does not see the light of the sun. |
| (0.22) | (Job 3:12) | 4 tn Heb “that I might suckle.” The verb is the Qal imperfect of יָנַק (yanaq, “suckle”). Here the clause is subordinated to the preceding question and so functions as a final imperfect. |
| (0.22) | (Job 3:7) | 4 tn The verb is simply בּוֹא (boʾ, “to enter”). The NIV translates interpretively “be heard in it.” A shout of joy, such as at a birth, that “enters” a day is certainly heard on that day. |
| (0.22) | (Job 2:10) | 6 tn A question need not be introduced by an interrogative particle or adverb. The natural emphasis on the words is enough to indicate it is a question (GKC 473 §150.a). |
| (0.22) | (Job 2:9) | 4 tn The imperative with the conjunction in this expression serves to express the certainty that will follow as the result or consequence of the previous imperative (GKC 324-25 §110.f). |
| (0.22) | (Job 2:8) | 1 tn The verb גָּרַד (garad) is a hapax legomenon (only occurring here). Modern Hebrew has retained a meaning “to scrape,” which is what the cognate Syriac and Arabic indicate. In the Hitpael it would mean “scrape himself.” |
| (0.22) | (Job 2:4) | 3 sn The meaning of the expression is obscure. It may come from the idea of sacrificing an animal or another person in order to go free, suggesting the expression that one type of skin that was worth less was surrendered to save the more important life. Satan would then be saying that Job was willing for others to die for him to go free, but not himself. “Skin” would be a synecdoche of the part for the whole (like the idiomatic use of skin today for a person in a narrow escape). The second clause indicates that God has not even scratched the surface because Job has been protected. His “skin” might have been scratched, but not his flesh and bone! But if his life had been put in danger, he would have responded differently. |
| (0.22) | (Job 1:21) | 1 tn The adjective “naked” is functioning here as an adverbial accusative of state, explicative of the state of the subject. While it does include the literal sense of nakedness at birth, Job is also using it symbolically to mean “without possessions.” |
| (0.22) | (Job 1:17) | 1 sn The name may have been given to the tribes that roamed between the Euphrates and the lands east of the Jordan. These are possibly the nomadic Kaldu who are part of the ethnic Aramaeans. The LXX simply has “horsemen.” |
| (0.22) | (Job 1:10) | 5 tn The verb פָּרַץ (parats) means “to break through.” It has the sense of abundant increase, as in breaking out, overflowing (see also Gen 30:30 and Exod 1:12). |
