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Ayub 9:34

Konteks

9:34 who 1  would take his 2  rod 3  away from me

so that his terror 4  would not make me afraid.

Ayub 9:2

Konteks

9:2 “Truly, 5  I know that this is so.

But how 6  can a human 7  be just before 8  God? 9 

1 Korintus 2:4

Konteks
2:4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power,
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[9:34]  1 tn The verse probably continues the description from the last verse, and so a relative pronoun may be supplied here as well.

[9:34]  2 tn According to some, the reference of this suffix would be to God. The arbiter would remove the rod of God from Job. But others take it as a separate sentence with God removing his rod.

[9:34]  3 sn The “rod” is a symbol of the power of God to decree whatever judgments and afflictions fall upon people.

[9:34]  4 tn “His terror” is metonymical; it refers to the awesome majesty of God that overwhelms Job and causes him to be afraid.

[9:2]  5 tn The adverb אָמְנָם (’omnam, “in truth”) is characteristic of the Book of Job (12:2; 19:4; 34:12; 36:4). The friends make commonplace statements, general truths, and Job responds with “truly I know this is so.” Job knows as much about these themes as his friends do.

[9:2]  6 sn The interrogative is used to express what is an impossibility.

[9:2]  7 tn The attempt to define אֱנוֹשׁ (’enosh) as “weak” or “mortal” man is not compelling. Such interpretations are based on etymological links without the clear support of usage (an issue discussed by J. Barr, Comparative Philology and the Text of the Old Testament). This seems to be a poetic word for “human” (the only nonpoetic use is in 2 Chr 14:10).

[9:2]  8 tn The preposition is אִם (’im, “with, before, in the presence of”). This is more specific than מִן (min) in 4:17.

[9:2]  9 sn The point of Job’s rhetorical question is that man cannot be justified as against God, because God is too powerful and too clever – he controls the universe. He is discussing now the question that Eliphaz raised in 4:17. Peake observes that Job is raising the question of whether something is right because God says it is right, or that God declares it right because it is right.



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