Ayub 1:1-22
KonteksI. The Prologue (1:1-2:13)
Job’s Good Life 11:1 2 There was a man 3 in the land of Uz 4 whose 5 name was Job. 6 And that man was pure 7 and upright, 8 one who feared God and turned away from evil. 9 1:2 Seven 10 sons and three daughters were born to him. 11 1:3 His possessions 12 included 13 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household. 14 Thus he 15 was the greatest of all the people in the east. 16
1:4 Now his sons used to go 17 and hold 18 a feast in the house of each one in turn, 19 and they would send and invite 20 their three 21 sisters to eat and to drink with them. 1:5 When 22 the days of their feasting were finished, 23 Job would send 24 for them and sanctify 25 them; he would get up early 26 in the morning and offer burnt offerings according to 27 the number of them all. For Job thought, “Perhaps 28 my children 29 have sinned and cursed 30 God in their hearts.” This was Job’s customary practice. 31
1:6 Now the day came when 33 the sons of God 34 came to present themselves before 35 the Lord – and Satan 36 also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” 37 And Satan answered the Lord, 38 “From roving about 39 on the earth, and from walking back and forth across it.” 40 1:8 So the Lord said to Satan, “Have you considered 41 my servant Job? There 42 is no one like him on the earth, a pure and upright man, one who fears God and turns away 43 from evil.”
1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? 44 1:10 Have you 45 not made a hedge 46 around him and his household and all that he has on every side? You have blessed 47 the work of his hands, and his livestock 48 have increased 49 in the land. 1:11 But 50 extend your hand and strike 51 everything he has, and he will no doubt 52 curse you 53 to your face!”
1:12 So the Lord said to Satan, “All right then, 54 everything he has is 55 in your power. 56 Only do not extend your hand against the man himself!” 57 So Satan went out 58 from the presence of the Lord. 59
1:13 Now the day 61 came when Job’s 62 sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing 63 and the donkeys were grazing beside them, 1:15 and the Sabeans 64 swooped down 65 and carried them all away, and they killed 66 the servants with the sword! 67 And I – only I alone 68 – escaped to tell you!”
1:16 While this one was still speaking, 69 another messenger arrived 70 and said, “The fire of God 71 has fallen from heaven 72 and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”
1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans 73 formed three bands and made a raid 74 on the camels and carried them all away, and they killed the servants with the sword! 75 And I – only I alone – escaped to tell you!”
1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 1:19 and suddenly 76 a great wind 77 swept across 78 the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”
1:20 Then Job got up 79 and tore his robe. 80 He shaved his head, 81 and then he threw himself down with his face to the ground. 82 1:21 He said, “Naked 83 I came from my mother’s womb, and naked I will return there. 84 The Lord gives, and the Lord takes away. 85 May the name of the Lord 86 be blessed!” 1:22 In all this Job did not sin, nor did he charge God with moral impropriety. 87
Yakobus 1:1-27
Konteks1:1 From James, 88 a slave 89 of God and the Lord Jesus Christ, to the twelve tribes dispersed abroad. 90 Greetings!
1:2 My brothers and sisters, 91 consider it nothing but joy 92 when you fall into all sorts of trials, 1:3 because you know that the testing of your faith produces endurance. 1:4 And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything. 1:5 But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. 1:6 But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. 1:7 For that person must not suppose that he will receive anything from the Lord, 1:8 since he is a double-minded individual, 93 unstable in all his ways.
1:9 Now the believer 94 of humble means 95 should take pride 96 in his high position. 97 1:10 But the rich person’s pride should be in his humiliation, because he will pass away like a wildflower in the meadow. 98 1:11 For the sun rises with its heat and dries up the meadow; the petal of the flower falls off and its beauty is lost forever. 99 So also the rich person in the midst of his pursuits will wither away. 1:12 Happy is the one 100 who endures testing, because when he has proven to be genuine, he will receive the crown of life that God 101 promised to those who love him. 1:13 Let no one say when he is tempted, “I am tempted by God,” for God cannot be tempted by evil, 102 and he himself tempts no one. 1:14 But each one is tempted when he is lured and enticed by his own desires. 1:15 Then when desire conceives, it gives birth to sin, and when sin is full grown, it gives birth to death. 1:16 Do not be led astray, my dear brothers and sisters. 103 1:17 All generous giving and every perfect gift 104 is from above, coming down 105 from the Father of lights, with whom there is no variation or the slightest hint of change. 106 1:18 By his sovereign plan he gave us birth 107 through the message of truth, that we would be a kind of firstfruits of all he created.
1:19 Understand this, my dear brothers and sisters! 108 Let every person be quick to listen, slow to speak, slow to anger. 1:20 For human 109 anger does not accomplish God’s righteousness. 110 1:21 So put away all filth and evil excess and humbly 111 welcome the message implanted within you, which is able to save your souls. 1:22 But be sure you live out the message and do not merely listen to it and so deceive yourselves. 1:23 For if someone merely listens to the message and does not live it out, he is like someone 112 who gazes at his own face 113 in a mirror. 1:24 For he gazes at himself and then goes out and immediately forgets 114 what sort of person he was. 1:25 But the one who peers into the perfect law of liberty and fixes his attention there, 115 and does not become a forgetful listener but one who lives it out – he 116 will be blessed in what he does. 117 1:26 If someone thinks he is religious yet does not bridle his tongue, and so deceives his heart, his religion is futile. 1:27 Pure and undefiled religion before 118 God the Father 119 is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world.
Kisah Para Rasul 10:1-23
Konteks10:1 Now there was a man in Caesarea 120 named Cornelius, a centurion 121 of what was known as the Italian Cohort. 122 10:2 He 123 was a devout, God-fearing man, 124 as was all his household; he did many acts of charity for the people 125 and prayed to God regularly. 10:3 About three o’clock one afternoon 126 he saw clearly in a vision an angel of God 127 who came in 128 and said to him, “Cornelius.” 10:4 Staring at him and becoming greatly afraid, Cornelius 129 replied, 130 “What is it, Lord?” The angel 131 said to him, “Your prayers and your acts of charity 132 have gone up as a memorial 133 before God. 10:5 Now 134 send men to Joppa 135 and summon a man named Simon, 136 who is called Peter. 10:6 This man is staying as a guest with a man named Simon, a tanner, 137 whose house is by the sea.” 10:7 When the angel who had spoken to him departed, Cornelius 138 called two of his personal servants 139 and a devout soldier from among those who served him, 140 10:8 and when he had explained everything to them, he sent them to Joppa.
10:9 About noon 141 the next day, while they were on their way and approaching 142 the city, Peter went up on the roof 143 to pray. 10:10 He became hungry and wanted to eat, but while they were preparing the meal, a trance came over him. 144 10:11 He 145 saw heaven 146 opened 147 and an object something like a large sheet 148 descending, 149 being let down to earth 150 by its four corners. 10:12 In it 151 were all kinds of four-footed animals and reptiles 152 of the earth and wild birds. 153 10:13 Then 154 a voice said 155 to him, “Get up, Peter; slaughter 156 and eat!” 10:14 But Peter said, “Certainly not, Lord, for I have never eaten anything defiled and ritually unclean!” 157 10:15 The voice 158 spoke to him again, a second time, “What God has made clean, you must not consider 159 ritually unclean!” 160 10:16 This happened three times, and immediately the object was taken up into heaven. 161
10:17 Now while Peter was puzzling over 162 what the vision he had seen could signify, the men sent by Cornelius had learned where Simon’s house was 163 and approached 164 the gate. 10:18 They 165 called out to ask if Simon, known as Peter, 166 was staying there as a guest. 10:19 While Peter was still thinking seriously about 167 the vision, the Spirit said to him, “Look! Three men are looking for you. 10:20 But get up, 168 go down, and accompany them without hesitation, 169 because I have sent them.” 10:21 So Peter went down 170 to the men and said, “Here I am, 171 the person you’re looking for. Why have you come?” 10:22 They said, “Cornelius the centurion, 172 a righteous 173 and God-fearing man, well spoken of by the whole Jewish nation, 174 was directed by a holy angel to summon you to his house and to hear a message 175 from you.” 10:23 So Peter 176 invited them in and entertained them as guests.
On the next day he got up and set out 177 with them, and some of the brothers from Joppa 178 accompanied him.
[1:1] 1 sn See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.
[1:1] 2 sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).
[1:1] 3 tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ish hayah) rather than a preterite first. This simply begins the narrative.
[1:1] 4 sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.
[1:1] 5 tn In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155.e.
[1:1] 6 sn The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”
[1:1] 7 tn The word תָּם (tam) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.
[1:1] 8 tn The word יָשָׁר (yashar, “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others (Ps 37:37 and 25:21).
[1:1] 9 sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety – he had reverential fear of the
[1:2] 10 sn The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology). Job’s “seven sons” are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is “better than seven sons” [Ruth 4:15]).
[1:2] 11 tn The verb begins the sentence: “and there were born.” This use of the preterite with vav (ו) consecutive, especially after the verb הָיָה (hayah, “to be”), is explanatory: there was a man…and there was born to him…” (IBHS 551-52 §33.2.2b).
[1:3] 12 tn The word means “cattle, livestock, possessions” (see also Gen 26:14). Here it includes the livestock, but also the entire substance of his household.
[1:3] 13 tn Or “amounted to,” “totaled.” The preterite of הָיָה (hayah, “to be”) is sometimes employed to introduce a total amount or an inventory (see Exod 1:5; Num 3:43).
[1:3] 14 tn The word עֲבֻדָּה (’avuddah, “service of household servants”) indicates that he had a very large body of servants, meaning a very large household.
[1:3] 15 tn Heb “and that man.”
[1:3] 16 tn The expression is literally “sons of the east.” The use of the genitive after “sons” in this construction may emphasize their nature (like “sons of belial”); it would refer to them as easterners (like “sons of the south” in contemporary American English). BDB 869 s.v. קֶדֶם says “dwellers in the east.”
[1:4] 17 tn The perfect verb with the ו (vav), וְהָלְכוּ (vÿhalÿkhu, “they went”) indicates their characteristic action, actions that were frequently repeated (GKC 335-36 §112.dd).
[1:4] 18 tn Heb “make a feast.”
[1:4] 19 tn The sense is cryptic; it literally says “house – a man – his day.” The word “house” is an adverbial accusative of place: “in the house.” “Man” is the genitive; it also has a distributive sense: “in the house of each man.” And “his day” is an adverbial accusative: “on his day.” The point is that they feasted every day of the week in rotation.
[1:4] 20 tn The use of קָרָא (qara’, “to call, invite”) followed by the ל (lamed) usually has the force of “to summon.” Here the meaning would not be so commanding, but would refer to an invitation (see also 1 Kgs 1:19, 25, 26).
[1:4] 21 tn Normally cardinal numerals tend to disagree in gender with the numbered noun. In v. 2 “three daughters” consists of the masculine numeral followed by the feminine noun. However, here “three sisters” consists of the feminine numeral followed by the feminine noun. The distinction appears to be that the normal disagreement between numeral and noun when the intent is merely to fix the number (3 daughters as opposed to 2 or 4 daughters). However, when a particular, previously known group is indicated, the numeral tends to agree with the noun in gender. A similar case occurs in Gen 3:13 (“three wives” of Noah’s sons).
[1:5] 22 tn The verse begins with the temporal indicator “and it happened” or “and it came to pass,” which need not be translated. The particle כִּי (ki, “when”) with the initial verbal form indicates it is a temporal clause.
[1:5] 23 tn The verb is the Hiphil perfect of נָקַף (naqaf, “go around”), here it means “to make the round” or “complete the circuit” (BDB 668-69 s.v. II נָקַף Hiph). It indicates that when the feasting had made its circuit of the seven sons, then Job would sanctify them.
[1:5] 24 tn The form is a preterite with vav (ו) consecutive. The same emphasis on repeated or frequent action continues here in this verse. The idea here is that Job would send for them, because the sanctification of them would have consisted of washings and changes of garments as well as the sacrifices (see Gen 35:2; 1 Sam 16:5).
[1:5] 26 tn The first verb could also be joined with the next to form a verbal hendiadys: “he would rise early and he would sacrifice” would then simply be “he would sacrifice early in the morning” (see M. Delcor, “Quelques cas de survivances du vocabulaire nomade en hébreu biblique,” VT 25 [1975]: 307-22). This section serves to explain in more detail how Job sanctified his children.
[1:5] sn In the patriarchal society it was normal for the father to act as priest for the family, making the sacrifices as needed. Job here is exceptional in his devotion to the duty. The passage shows the balance between the greatest earthly rejoicing by the family, and the deepest piety and affection of the father.
[1:5] 27 tn The text does not have “according to”; the noun “number” is an accusative that defines the extent of his actions (GKC 373-74 §118.e, h).
[1:5] 28 tn The clause stands as an accusative to the verb, here as the direct object introduced with “perhaps” (IBHS 645-46 §38.8d).
[1:5] 29 tn Heb “sons,” but since the three daughters are specifically mentioned in v. 4, “children” has been used in the translation. In this patriarchal culture, however, it is possible that only the sons are in view.
[1:5] 30 tn The Hebrew verb is בָּרַךְ (barakh), which means “to bless.” Here is a case where the writer or a scribe has substituted the word “curse” with the word “bless” to avoid having the expression “curse God.” For similar euphemisms in the ancient world, see K. A. Kitchen, Ancient Orient and Old Testament, 166. It is therefore difficult to know exactly what Job feared they might have done. The opposite of “bless” would be “curse,” which normally would convey disowning or removing from blessing. Some commentators try to offer a definition of “curse” from the root in the text, and noting that “curse” is too strong, come to something like “renounce.” The idea of blaspheming is probably not meant; rather, in their festivities they may have said things that renounced God or their interest in him. Job feared this momentary turning away from God in their festivities, perhaps as they thought their good life was more important than their religion.
[1:5] 31 tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).
[1:6] 32 sn The text draws the curtain of heaven aside for the reader to understand the background of this drama. God extols the virtue of Job, but Satan challenges the reasons for it. He receives permission to try to dislodge Job from his integrity. In short, God is using Job to prove Satan’s theory wrong.
[1:6] 33 tn The beginning Hebrew expression “and there was – the day” indicates that “there came a day when” or more simply “the day came when.” It emphasizes the particular day. The succeeding clause is then introduced with a preterite with the with vav (ו) consecutive (see E. Dhorme, Job, 5).
[1:6] 34 sn The “sons of God” in the OT is generally taken to refer to angels. They are not actually “sons” of Elohim; the idiom is a poetic way of describing their nature and relationship to God. The phrase indicates their supernatural nature, and their submission to God as the sovereign Lord. It may be classified as a genitive that expresses how individuals belong to a certain class or type, i.e., the supernatural (GKC 418 §128.v). In the pagan literature, especially of Ugarit, “the sons of God” refers to the lesser gods or deities of the pantheon. See H. W. Robinson, “The Council of Yahweh,” JTS 45 (1943): 151-57; G. Cooke, “The Sons of (the) God(s),” ZAW 76 (1964): 22-47; M. Tsevat, “God and the Gods in the Assembly,” HUCA 40-41 (1969/70): 123-37.
[1:6] 35 tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).
[1:6] 36 sn The word means “adversary” or with the article “the adversary” – here the superhuman adversary or Satan. The word with the article means that the meaning of the word should receive prominence. A denominative verb meaning “to act as adversary” occurs. Satan is the great accuser of the saints (see Zech 3 where “Satan was standing there to ‘satanize’ Joshua the priest”; and see Rev 12 which identifies him with the Serpent in Genesis). He came among the angels at this time because he is one of them and has access among them. Even though fallen, Satan has yet to be cast down completely (see Rev 12).
[1:7] 37 tn The imperfect may be classified as progressive imperfect; it indicates action that although just completed is regarded as still lasting into the present (GKC 316 §107.h).
[1:7] 38 tn Heb “answered the
[1:7] 39 tn The verb שׁוּט (shut) means “to go or rove about” (BDB 1001-2 s.v.). Here the infinitive construct serves as the object of the preposition.
[1:7] 40 tn The Hitpael (here also an infinitive construct after the preposition) of the verb הָלַךְ (halakh) means “to walk to and fro, back and forth, with the sense of investigating or reconnoitering (see e.g. Gen 13:17).
[1:7] sn As the words are spoken by Satan, there is no self-condemnation in them. What they signify is the swiftness and thoroughness of his investigation of humans. The good angels are said to go to and fro in the earth on behalf of the suffering righteous (Zech 1:10, 11; 6:7), but Satan goes seeking whom he may devour (1 Pet 5:8).
[1:8] 41 tn The Hebrew has “have you placed your heart on Job?” This means “direct your mind to” (cf. BDB 963 s.v. I שׂוּם 2.b).
[1:8] sn The question is undoubtedly rhetorical, for it is designed to make Satan aware of Job as God extols his fine qualities.
[1:8] 42 tn The Hebrew conjunction כִּי (ki) need not be translated in this case or it might be taken as emphatic (cf. IBHS 665 §39.3.4e): “Certainly there is no one like him.”
[1:8] 43 tn The same expressions that appeared at the beginning of the chapter appear here in the words of God. In contrast to that narrative report about Job, the emphasis here is on Job’s present character, and so the participle form is translated here asa gnomic or characteristic present (“turns”). It modifies “man” as one who is turning from evil.
[1:9] 44 tn The Hebrew form has the interrogative ה (he) on the adverb חִנָּם (khinnam, “gratis”), a derivative either of the verb חָנַן (khanan, “to be gracious, show favor”), or its related noun חֵן (khen, “grace, favor”). The adverb has the sense of “free; gratis; gratuitously; for nothing; for no reason” (see BDB 336 s.v. חִנָּם). The idea is that Satan does not disagree that Job is pious, but that Job is loyal to God because of what he receives from God. He will test the sincerity of Job.
[1:10] 45 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
[1:10] 46 tn The verb שׂוּךְ (sukh) means “to hedge or fence up, about” something (BDB 962 s.v. I שׂוּךְ). The original idea seems to have been to surround with a wall of thorns for the purpose of protection (E. Dhorme, Job, 7). The verb is an implied comparison between making a hedge and protecting someone.
[1:10] 47 sn Here the verb “bless” is used in one of its very common meanings. The verb means “to enrich,” often with the sense of enabling or empowering things for growth or fruitfulness. See further C. Westermann, Blessing in the Bible and the Life of the Church (OBT).
[1:10] 48 tn Or “substance.” The herds of livestock may be taken by metonymy of part for whole to represent possessions or prosperity in general.
[1:10] 49 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).
[1:11] 50 tn The particle אוּלָם (’ulam, “but”) serves to restrict the clause in relation to the preceding clause (IBHS 671-73 §39.3.5e, n. 107).
[1:11] 51 tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.
[1:11] sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.
[1:11] 52 sn The formula used in the expression is the oath formula: “if not to your face he will curse you” meaning “he will surely curse you to your face.” Satan is so sure that the piety is insincere that he can use an oath formula.
[1:11] 53 tn See the comments on Job 1:5. Here too the idea of “renounce” may fit well enough; but the idea of actually cursing God may not be out of the picture if everything Job has is removed. Satan thinks he will denounce God.
[1:12] 54 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
[1:12] 55 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
[1:12] 56 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
[1:12] 57 tn The Hebrew word order emphatically holds out Job’s person as the exception: “only upon him do not stretch forth your hand.”
[1:12] 58 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
[1:12] 59 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
[1:13] 60 sn The series of catastrophes and the piety of Job is displayed now in comprehensive terms. Everything that can go wrong goes wrong, and yet Job, the pious servant of Yahweh, continues to worship him in the midst of the rubble. This section, and the next, will lay the foundation for the great dialogues in the book.
[1:13] 61 tn The Targum to Job clarifies that it was the first day of the week. The fact that it was in the house of the firstborn is the reason.
[1:13] 62 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[1:14] 63 tn The use of the verb “to be” with the participle gives emphasis to the continuing of the action in the past (GKC 360 §116.r).
[1:15] 64 tn The LXX has “the spoilers spoiled them” instead of “the Sabeans swooped down.” The translators might have connected the word to שְָׁבָה (shavah, “to take captive”) rather than שְׁבָא (shÿva’, “Sabeans”), or they may have understood the name as general reference to all types of Bedouin invaders from southern Arabia (HALOT 1381 s.v. שְׁבָא 2.c).
[1:15] sn The name “Sheba” is used to represent its inhabitants, or some of them. The verb is feminine because the name is a place name. The Sabeans were a tribe from the Arabian peninsula. They were traders mostly (6:19). The raid came from the south, suggesting that this band of Sabeans were near Edom. The time of the attack seems to be winter since the oxen were plowing.
[1:15] 65 tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
[1:15] 66 sn Job’s servants were probably armed and gave resistance, which would be the normal case in that time. This was probably why they were “killed with the sword.”
[1:15] 67 tn Heb “the edge/mouth of the sword”; see T. J. Meek, “Archaeology and a Point of Hebrew Syntax,” BASOR 122 (1951): 31-33.
[1:15] 68 tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
[1:16] 69 tn The particle עוֹד (’od, “still”) is used with the participle to express the past circumstances when something else happened (IBHS 625-26 §37.6d).
[1:16] 70 tn The Hebrew expression is literally “yet/this/speaking/and this/ arrived.” The sentence uses the two demonstratives as a contrasting pair. It means “this one was still speaking when that one arrived” (IBHS 308-9 §17.3c). The word “messenger” has been supplied in the translation in vv. 16, 17, and 18 for clarity and for stylistic reasons.
[1:16] 71 sn The “fire of God” would refer to lightning (1 Kgs 18:38; 2 Kgs 1:12; cf. NAB, NCV, TEV). The LXX simply has “fire.” The first blow came from enemies; the second from heaven, which might have confused Job more as to the cause of his troubles. The use of the divine epithet could also be an indication of the superlative degree; see D. W. Thomas, “A Consideration of Some Unusual Ways of Expressing the Superlative in Hebrew,” VT 3 (1953): 209-24.
[1:16] 72 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
[1:17] 73 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.”
[1:17] 74 tn The verb פָּשַׁט (pashat) means “to hurl themselves” upon something (see Judg 9:33, 41). It was a quick, plundering raid to carry off the camels.
[1:17] 75 tn Heb “with the edge/mouth of the sword.”
[1:19] 76 tn The use of the particle הִנֵּה (hinneh, “behold”) in this sentence is deictic, pointing out with excitement the events that happened as if the listener was there.
[1:19] 77 sn Both wind and lightning (v. 16) were employed by Satan as his tools. God can permit him such control over factors of the weather when it suits the divine purpose, but God retains ultimate control (see 28:23-27; Prov 3:4; Luke 8:24-25).
[1:19] 78 tn The word מֵעֵבֶר (me’ever) is simply “from the direction of”; the word עֵבֶר (’ever) indicates the area the whirlwind came across.
[1:20] 79 tn The verb וַיָּקָם (vayyaqom, “and he arose”) indicates the intentionality and the rapidity of the actions to follow. It signals the beginning of his response to the terrible news. Therefore, the sentence could be translated, “Then Job immediately began to tear his robe.”
[1:20] 80 sn It was the custom to tear the robe in a time of mourning, to indicate that the heart was torn (Joel 2:13). The “garment, mantel” here is the outer garment frequently worn over the basic tunic. See further D. R. Ap-Thomas, “Notes on Some Terms Relating to Prayer,” VT 6 (1956): 220-24.
[1:20] 81 sn In mourning one normally put off every adornment that enhanced or embellished the person, including that which nature provided (Jer 7:29; Mic 1:16).
[1:20] 82 tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histahawah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histahawah,” OTS (1977): 41-55.
[1:21] 83 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.”
[1:21] 84 sn While the first half of the couplet is to be taken literally as referring to his coming into this life, this second part must be interpreted only generally to refer to his departure from this life. It is parallel to 1 Tim 6:7, “For we have brought nothing into this world and so we cannot take a single thing out either.”
[1:21] 85 tn The two verbs are simple perfects. (1) They can be given the nuance of gnomic imperfect, expressing what the sovereign God always does. This is the approach taken in the present translation. Alternatively (2) they could be referring specifically to Job’s own experience: “Yahweh gave [definite past, referring to his coming into this good life] and Yahweh has taken away” [present perfect, referring to his great losses]. Many English versions follow the second alternative.
[1:21] 86 sn Some commentators are troubled by the appearance of the word “Yahweh” on the lips of Job, assuming that the narrator inserted his own name for God into the story-telling. Such thinking is based on the assumption that Yahweh was only a national god of Israel, unknown to anyone else in the ancient world. But here is a clear indication that a non-Israelite, Job, knew and believed in Yahweh.
[1:22] 87 tn The last clause is difficult to translate. It simply reads, “and he did not give unseemliness to God.” The word תִּפְלָה (tiflah) means “unsavoriness” or “unseemliness” in a moral sense. The sense is that Job did not charge God with any moral impropriety in his dealings with him. God did nothing worthless or tasteless. The ancient versions saw the word connected with “foolishness” or “stupidity” (תָּפֵל, tafel, “to be tasteless”). It is possible that “folly” would capture some of what Job meant here. See also M. Dahood, “Hebrew-Ugaritic Lexicography XII,” Bib 55 (1974): 381-93.
[1:1] 88 tn Grk “James.” The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:1] 89 tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:1] sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”
[1:1] 90 tn Grk “to the twelve tribes in the Diaspora.” The Greek term διασπορά (diaspora, “dispersion”) refers to Jews not living in Palestine but “dispersed” or scattered among the Gentiles.
[1:2] 91 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). Where the plural term is used in direct address, as here, “brothers and sisters” is used; where the term is singular and not direct address (as in v. 9), “believer” is preferred.
[1:2] 92 tn Grk “all joy,” “full joy,” or “greatest joy.”
[1:8] 93 tn Grk “a man of two minds,” continuing the description of the person in v. 7, giving the reason that he cannot expect to receive anything. The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person,” as here (cf. BDAG 79 s.v. 2).
[1:8] sn A double-minded man is one whose devotion to God is less than total. His attention is divided between God and other things, and as a consequence he is unstable and therefore unable to receive from God.
[1:9] 94 tn Grk “brother.” Here the term “brother” means “fellow believer” or “fellow Christian” (cf. TEV, NLT “Christians”; CEV “God’s people”). The term broadly connotes familial relationships within the family of God (cf. BDAG 18 s.v. ἀδελφός 2.a).
[1:9] 95 tn Grk “the lowly brother,” but “lowly/humble” is clarified in context by the contrast with “wealthy” in v. 10.
[1:9] 96 tn Grk “let him boast.”
[1:9] 97 tn Grk “his height,” “his exaltation.”
[1:10] 98 tn Grk “a flower of grass.”
[1:11] 99 tn Or “perishes,” “is destroyed.”
[1:12] 100 tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:12] 101 tc Most
[1:13] 102 tn Or “God must not be tested by evil people.”
[1:16] 103 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:17] 104 tn The first phrase refers to the action of giving and the second to what is given.
[1:17] 105 tn Or “All generous giving and every perfect gift from above is coming down.”
[1:17] 106 tn Grk “variation or shadow of turning” (referring to the motions of heavenly bodies causing variations of light and darkness).
[1:18] 107 tn Grk “Having willed, he gave us birth.”
[1:19] 108 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.
[1:20] 109 tn The word translated “human” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But it sometimes is used generically to mean “anyone,” “a person” (cf. BDAG 79 s.v. 2), and in this context, contrasted with “God’s righteousness,” the point is “human” anger (not exclusively “male” anger).
[1:20] 110 sn God’s righteousness could refer to (1) God’s righteous standard, (2) the righteousness God gives, (3) righteousness before God, or (4) God’s eschatological righteousness (see P. H. Davids, James [NIGTC], 93, for discussion).
[1:21] 111 tn Or “with meekness.”
[1:23] 112 tn The word for “man” or “individual” is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”
[1:23] 113 tn Grk “the face of his beginning [or origin].”
[1:24] 114 tn Grk “and he has gone out and immediately has forgotten.”
[1:25] 115 tn Grk “continues.”
[1:25] 117 tn Grk “in his doing.”
[1:27] 118 tn Or “in the sight of”; Grk “with.”
[1:27] 119 tn Grk “the God and Father.”
[10:1] 120 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). It was known as “Caesarea by the sea” (BDAG 499 s.v. Καισάρεια 2). Largely Gentile, it was a center of Roman administration and the location of many of Herod the Great’s building projects (Josephus, Ant. 15.9.6 [15.331-341]).
[10:1] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:1] 121 sn A centurion was a noncommissioned officer in the Roman army or one of the auxiliary territorial armies, commanding a centuria of (nominally) 100 men. The responsibilities of centurions were broadly similar to modern junior officers, but there was a wide gap in social status between them and officers, and relatively few were promoted beyond the rank of senior centurion. The Roman troops stationed in Judea were auxiliaries, who would normally be rewarded with Roman citizenship after 25 years of service. Some of the centurions may have served originally in the Roman legions (regular army) and thus gained their citizenship at enlistment. Others may have inherited it, like Paul.
[10:1] 122 sn A cohort was a Roman military unit of about 600 soldiers, one-tenth of a legion (BDAG 936 s.v. σπεῖρα). The Italian Cohort has been identified as cohors II Italica which is known to have been stationed in Syria in
[10:2] 123 tn In the Greek text this represents a continuation of the previous sentence. Because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[10:2] 124 sn The description of Cornelius as a devout, God-fearing man probably means that he belonged to the category called “God-fearers,” Gentiles who worshiped the God of Israel and in many cases kept the Mosaic law, but did not take the final step of circumcision necessary to become a proselyte to Judaism. See further K. G. Kuhn, TDNT 6:732-34, 43-44, and Sir 11:17; 27:11; 39:27.
[10:2] 125 tn Or “gave many gifts to the poor.” This was known as “giving alms,” or acts of mercy (Sir 7:10; BDAG 315-16 s.v. ἐλεημοσύνη).
[10:3] 126 tn Grk “at about the ninth hour of the day.” This would be the time for afternoon prayer.
[10:3] 127 tn Or “the angel of God.” Linguistically, “angel of God” is the same in both testaments (and thus, he is either “an angel of God” or “the angel of God” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
[10:3] 128 tn The participles εἰσελθόντα (eiselqonta) and εἰπόντα (eiponta) are accusative, and thus best taken as adjectival participles modifying ἄγγελον (angelon): “an angel who came in and said.”
[10:4] 129 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:4] 130 tn Grk “said,” but in response to the angel’s address, “replied” is better English style.
[10:4] 131 tn Grk “he”; the referent (the angel) has been specified in the translation for clarity.
[10:4] 132 tn Or “your gifts to the needy.”
[10:4] 133 sn The language used in the expression gone up as a memorial before God parallels what one would say of acceptable sacrifices (Ps 141:2; Sir 35:6; 50:16).
[10:5] 134 tn Grk “And now.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:5] 135 sn Joppa was a seaport on the Philistine coast, in the same location as modern Jaffa.
[10:5] 136 tn Grk “a certain Simon.”
[10:6] 137 tn Or “with a certain Simon Berseus.” Although most modern English translations treat βυρσεῖ (bursei) as Simon’s profession (“Simon the tanner”), it is possible that the word is actually Simon’s surname (“Simon Berseus” or “Simon Tanner”). BDAG 185 s.v. βυρσεύς regards it as a surname. See also MM 118.
[10:7] 138 tn Grk “he”; the referent (Cornelius) has been specified in the translation for clarity.
[10:7] 139 tn Or “domestic servants.” The Greek word here is οἰκέτης (oiketh"), which technically refers to a member of the household, but usually means a household servant (slave) or personal servant rather than a field laborer.
[10:7] 140 tn The meaning of the genitive participle προσκαρτερούντων (proskarterountwn) could either be “a soldier from the ranks of those who served him” (referring to his entire command) or “a soldier from among his personal staff” (referring to a group of soldiers who were his personal attendants). The translation “from among those who served him” is general enough to cover either possibility.
[10:9] 141 tn Grk “about the sixth hour.”
[10:9] 142 tn The participles ὁδοιπορούντων (Jodoiporountwn, “while they were on their way”) and ἐγγιζόντων (engizontwn, “approaching”) have been translated as temporal participles.
[10:9] 143 sn Went up on the roof. Most of the roofs in the NT were flat roofs made of pounded dirt, sometimes mixed with lime or stones, supported by heavy wooden beams. They generally had an easy means of access, either a sturdy wooden ladder or stone stairway, sometimes on the outside of the house.
[10:10] 144 tn The traditional translation, “he fell into a trance,” is somewhat idiomatic; it is based on the textual variant ἐπέπεσεν (epepesen, “he fell”) found in the Byzantine text but almost certainly not original.
[10:11] 145 tn Grk “And he.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[10:11] 146 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[10:11] 147 tn On the heavens “opening,” see Matt 3:16; Luke 3:21; Rev 19:11 (cf. BDAG 84 s.v. ἀνοίγω 2). This is the language of a vision or a revelatory act of God.
[10:11] 148 tn Or “a large linen cloth” (the term was used for the sail of a ship; BDAG 693 s.v. ὀθόνη).
[10:11] 149 tn Or “coming down.”
[10:11] 150 tn Or “to the ground.”
[10:12] 151 tn Grk “in which.” The relative pronoun was replaced by the pronoun “it,” and a new sentence was begun in the translation at this point to improve the English style.
[10:12] 152 tn Or “snakes.” Grk “creeping things.” According to L&N 4.51, in most biblical contexts the term (due to the influence of Hebrew classifications such as Gen 1:25-26, 30) included small four-footed animals like rats, mice, frogs, toads, salamanders, and lizards. In this context, however, where “creeping things” are contrasted with “four-footed animals,” the English word “reptiles,” which primarily but not exclusively designates snakes, is probably more appropriate. See also Gen 6:20, as well as the law making such creatures unclean food in Lev 11:2-47.
[10:12] 153 tn Grk “the birds of the sky” or “the birds of the heaven”; the Greek word οὐρανός (ouranos) may be translated either “sky” or “heaven,” depending on the context. The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl (cf. BDAG 809 s.v. πετεινόν).
[10:13] 154 tn Grk “And there came.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[10:13] 155 tn Grk “a voice to him”; the word “said” is not in the Greek text but is implied.
[10:13] 156 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[10:14] 157 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqarto") here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts.
[10:14] sn Peter insisted he would not violate the law by eating anything defiled and ritually unclean. These food laws were one of the practices that distinguished Jews from their Gentile neighbors. The practice made table fellowship with Gentiles awkward. For an example of Jewish attitudes to this, see Dan 1:8-16; 1 Macc 1:41-64; Letter of Aristeas 142; Tacitus, History 5.5.
[10:15] 158 tn Grk “And the voice.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:15] 160 sn For the significance of this vision see Mark 7:14-23; Rom 14:14; Eph 2:11-22. God directed this change in practice.
[10:16] 161 tn Or “into the sky” (the same Greek word means both “heaven” and “sky”).
[10:17] 162 tn Or “was greatly confused over.” The term means to be perplexed or at a loss (BDAG 235 s.v. διαπορέω).
[10:17] 163 tn Grk “having learned.” The participle διερωτήσαντες (dierwthsante") has been translated as a finite verb due to requirements of contemporary English style.
[10:17] 164 tn BDAG 418 s.v. ἐφίστημι 1 has “ἐπί τι approach or stand by someth. (Sir 41:24) Ac 10:17.”
[10:17] sn As Peter puzzled over the meaning of the vision, the messengers from Cornelius approached the gate. God’s direction here had a sense of explanatory timing.
[10:18] 165 tn Grk “and.” Because of the length of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun by supplying the pronoun “they” as the subject of the following verb.
[10:18] 166 tn Grk “Simon, the one called Peter.” This qualification was necessary because the owner of the house was also named Simon (Acts 9:43).
[10:19] 167 tn The translation “think seriously about” for διενθυμέομαι (dienqumeomai) is given in L&N 30.2. Peter was “pondering” the vision (BDAG 244 s.v.).
[10:20] 168 tn Grk “But getting up, go down.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
[10:20] 169 tn The term means “without doubting” or “without deliberation.” It is a term of conscience and discernment. In effect, Peter is to listen to them rather than hesitate (BDAG 231 s.v. διακρίνω 6).
[10:21] 170 tn Grk “Peter going down to the men, said.” The participle καταβάς (katabas) has been translated as a finite verb due to requirements of contemporary English style.
[10:21] 171 tn Grk “Behold, it is I whom you seek,” or “Behold, I am the one you seek.” “Here I am” is used to translate ἰδοὺ ἐγώ εἰμι (idou egw eimi).
[10:22] 172 sn See the note on the word centurion in 10:1.
[10:22] 174 tn The phrase τοῦ ἔθνους τῶν ᾿Ιουδαίων (tou eqnou" twn Ioudaiwn) is virtually a technical term for the Jewish nation (1 Macc 10:25; 11:30, 33; Josephus, Ant. 14.10.22 [14.248]). “All the Jewish people,” while another possible translation of the Greek phrase, does not convey the technical sense of a reference to the nation in English.
[10:22] sn The long introduction of Cornelius by his messengers is an attempt to commend this Gentile to his Jewish counterpart, which would normally be important to do in the culture of the time.
[10:22] 175 tn Grk “hear words.”
[10:23] 176 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[10:23] sn When Peter entertained them as guests, he performed a culturally significant act denoting acceptance.
[10:23] 177 tn Or “went forth.”
[10:23] 178 sn Some of the brothers from Joppa. As v. 45 makes clear, there were Jewish Christians in this group of witnesses.
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