Discovery Box| (0.30) | (Psa 2:1) | 2 tn The question is rhetorical. Rather than seeking information, the psalmist expresses his outrage that the nations would have the audacity to rebel against God and his chosen king. |
| (0.30) | (Job 40:9) | 1 tn Heb “do you have an arm like God?” The words “as powerful as” have been supplied in the translation to clarify the metaphor. |
| (0.30) | (Job 40:11) | 1 tn The verb was used for scattering lightning (Job 37:11). God is challenging Job to unleash his power and judge wickedness in the world. |
| (0.30) | (Job 37:7) | 1 tn Heb “by the hand of every man he seals.” This line is intended to mean that with the heavy rains God suspends all agricultural activity. |
| (0.30) | (Job 34:11) | 2 tn Heb “he causes it to find him.” The text means that God will cause a man to find (or receive) the consequences of his actions. |
| (0.30) | (Job 34:17) | 1 tn The force of הַאַף (haʾaf) is “Is it truly the case?” The point is being made that if Job were right God could not be judging the world. |
| (0.30) | (Job 33:12) | 2 tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems. |
| (0.30) | (Job 33:4) | 1 tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God. |
| (0.30) | (Job 29:2) | 4 tn The construct state (“days of”) governs the independent sentence that follows (see GKC 422 §130.d): “as the days of […] God used to watch over me.” |
| (0.30) | (Job 27:2) | 2 tn “My judgment” would here, as before, be “my right.” God has taken this away by afflicting Job unjustly (A. B. Davidson, Job, 187). |
| (0.30) | (Job 25:2) | 1 tn The word הַמְשֵׁל (hamshel) is a Hiphil infinitive absolute used as a noun. It describes the rulership or dominion that God has, that which gives power and authority. |
| (0.30) | (Job 24:22) | 2 tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line. |
| (0.30) | (Job 22:4) | 2 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous. |
| (0.30) | (Job 19:6) | 3 tn The verb נָקַף (naqaf) means “to turn; to make a circle; to encircle.” It means that God has encircled or engulfed Job with his net. |
| (0.30) | (Job 18:21) | 2 tn The word “place” is in construct; the clause following it replaces the genitive: “this is the place of—he has not known God.” |
| (0.30) | (Job 17:4) | 2 sn The pronoun their refers to Job’s friends. They have not pledged security for him because God has hidden or sealed off their understanding. |
| (0.30) | (Job 16:9) | 1 tn The referent of these pronouns in v. 9 (“his anger…he has gnashed…his teeth…his eyes”) is best taken as God. |
| (0.30) | (Job 16:1) | 1 sn In the next two chapters we have Job’s second reply to Eliphaz. Job now feels abandoned by God and by his friends, and so complains that this all intensifies his sufferings. But he still holds to his innocence as he continues his appeal to God as his witness. There are four sections to this speech: in vv. 2-5 he dismisses the consolation his friends offered; in vv. 6-17 he laments that he is abandoned by God and man; in 16:8-17:9 he makes his appeal to God in heaven as a witness; and finally, in 10-16 he anticipates death. |
| (0.30) | (Job 15:4) | 4 tn The word שִׂיחָה (sikhah) is “complaint; cry; meditation.” Job would be influencing people to challenge God and not to meditate before or pray to him. |
| (0.30) | (Job 14:16) | 1 sn The hope for life after death is supported now by a description of the severity with which God deals with people in this life. |
