Ayub 1:1-22

I. The Prologue (1:1-2:13)

Job’s Good Life ¹ 

1:1 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 

Satan’s Accusation of Job ³² 

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 

Job’s Integrity in Adversity ⁶⁰ 

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 2:1-26

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁸⁸  do not show prejudice ⁸⁹  if you possess faith ⁹⁰  in our glorious Lord Jesus Christ. ⁹¹  2:2 For if someone ⁹²  comes into your assembly ⁹³  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes, 2:3 do you pay attention to the one who is finely dressed and say, ⁹⁴  “You sit here in a good place,” ⁹⁵  and to the poor person, “You stand over there,” or “Sit on the floor”? ⁹⁶  2:4 If so, have you not made distinctions ⁹⁷  among yourselves and become judges with evil motives? ⁹⁸  2:5 Listen, my dear brothers and sisters! ⁹⁹  Did not God choose the poor in the world to be rich in faith and heirs of the kingdom that he promised to those who love him? 2:6 But you have dishonored the poor! ¹⁰⁰  Are not the rich oppressing you and dragging you into the courts? 2:7 Do they not blaspheme the good name of the one you belong to? ¹⁰¹  2:8 But if you fulfill the royal law as expressed in this scripture, ¹⁰²  “You shall love your neighbor as yourself,” ¹⁰³  you are doing well. 2:9 But if you show prejudice, you are committing sin and are convicted by the law as violators. ¹⁰⁴  2:10 For the one who obeys the whole law but fails ¹⁰⁵  in one point has become guilty of all of it. ¹⁰⁶  2:11 For he who said, “Do not commit adultery,” ¹⁰⁷  also said, “Do not murder.” ¹⁰⁸  Now if you do not commit adultery but do commit murder, you have become a violator of the law. 2:12 Speak and act as those who will be judged by a law that gives freedom. ¹⁰⁹  2:13 For judgment is merciless for the one who has shown no mercy. But mercy triumphs over ¹¹⁰  judgment.

Faith and Works Together

2:14 What good is it, my brothers and sisters, ¹¹¹  if someone claims to have faith but does not have works? Can this kind of faith ¹¹²  save him? ¹¹³  2:15 If a brother or sister ¹¹⁴  is poorly clothed and lacks daily food, 2:16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, ¹¹⁵  what good is it? 2:17 So also faith, if it does not have works, is dead being by itself. 2:18 But someone will say, “You have faith and I have works.” ¹¹⁶  Show me your faith without works and I will show you faith by ¹¹⁷  my works. 2:19 You believe that God is one; well and good. ¹¹⁸  Even the demons believe that – and tremble with fear. ¹¹⁹ 

2:20 But would you like evidence, ¹²⁰  you empty fellow, ¹²¹  that faith without works is useless? ¹²²  2:21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 2:22 You see that his faith was working together with his works and his faith was perfected by works. 2:23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” ¹²³  and he was called God’s friend. ¹²⁴  2:24 You see that a person is justified by works and not by faith alone. 2:25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 2:26 For just as the body without the spirit is dead, so also faith without works is dead.

Kisah Para Rasul 7:22-43

7:22 So Moses was trained ¹²⁵  in all the wisdom of the Egyptians and was powerful ¹²⁶  in his words and deeds. 7:23 But when he was about forty years old, it entered his mind ¹²⁷  to visit his fellow countrymen ¹²⁸  the Israelites. ¹²⁹  7:24 When ¹³⁰  he saw one of them being hurt unfairly, ¹³¹  Moses ¹³²  came to his defense ¹³³  and avenged the person who was mistreated by striking down the Egyptian. 7:25 He thought his own people ¹³⁴  would understand that God was delivering them ¹³⁵  through him, ¹³⁶  but they did not understand. ¹³⁷  7:26 The next day Moses ¹³⁸  saw two men ¹³⁹  fighting, and tried to make peace between ¹⁴⁰  them, saying, ‘Men, you are brothers; why are you hurting one another?’ 7:27 But the man who was unfairly hurting his neighbor pushed ¹⁴¹  Moses ¹⁴²  aside, saying, ‘Who made ¹⁴³  you a ruler and judge over us? 7:28 You don’t want to kill me the way you killed the Egyptian yesterday, do you?’ ¹⁴⁴  7:29 When the man said this, ¹⁴⁵  Moses fled and became a foreigner ¹⁴⁶  in the land of Midian, where he became the father of two sons.

7:30 “After ¹⁴⁷  forty years had passed, an angel appeared to him in the desert ¹⁴⁸  of Mount Sinai, in the flame of a burning bush. ¹⁴⁹  7:31 When Moses saw it, he was amazed at the sight, and when he approached to investigate, there came the voice of the Lord, 7:32 ‘I am the God of your forefathers, ¹⁵⁰  the God of Abraham, Isaac, ¹⁵¹  and Jacob.’ ¹⁵²  Moses began to tremble and did not dare to look more closely. ¹⁵³  7:33 But the Lord said to him, ‘Take the sandals off your feet, for the place where you are standing is holy ground. ¹⁵⁴  7:34 I have certainly seen the suffering ¹⁵⁵  of my people who are in Egypt and have heard their groaning, and I have come down to rescue them. ¹⁵⁶  Now ¹⁵⁷  come, I will send you to Egypt.’ ¹⁵⁸  7:35 This same ¹⁵⁹  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ¹⁶⁰  God sent as both ruler and deliverer ¹⁶¹  through the hand of the angel ¹⁶²  who appeared to him in the bush. 7:36 This man led them out, performing wonders and miraculous signs ¹⁶³  in the land of Egypt, ¹⁶⁴  at ¹⁶⁵  the Red Sea, and in the wilderness ¹⁶⁶  for forty years. 7:37 This is the Moses who said to the Israelites, ¹⁶⁷  ‘God will raise up for you a prophet like me from among your brothers.’ ¹⁶⁸  7:38 This is the man who was in the congregation ¹⁶⁹  in the wilderness ¹⁷⁰  with the angel who spoke to him at Mount Sinai, and with our ancestors, ¹⁷¹  and he ¹⁷²  received living oracles ¹⁷³  to give to you. ¹⁷⁴  7:39 Our ¹⁷⁵  ancestors ¹⁷⁶  were unwilling to obey ¹⁷⁷  him, but pushed him aside ¹⁷⁸  and turned back to Egypt in their hearts, 7:40 saying to Aaron, ‘Make us gods who will go in front of us, for this Moses, who led us out of the land of Egypt ¹⁷⁹  – we do not know what has happened to him!’ ¹⁸⁰  7:41 At ¹⁸¹  that time ¹⁸²  they made an idol in the form of a calf, ¹⁸³  brought ¹⁸⁴  a sacrifice to the idol, and began rejoicing ¹⁸⁵  in the works of their hands. ¹⁸⁶  7:42 But God turned away from them and gave them over ¹⁸⁷  to worship the host ¹⁸⁸  of heaven, as it is written in the book of the prophets: ‘It was not to me that you offered slain animals and sacrifices ¹⁸⁹  forty years in the wilderness, was it, ¹⁹⁰  house of Israel? 7:43 But you took along the tabernacle ¹⁹¹  of Moloch ¹⁹²  and the star of the ¹⁹³  god Rephan, ¹⁹⁴  the images you made to worship, but I will deport ¹⁹⁵  you beyond Babylon.’ ¹⁹⁶ 

[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 Lord, meaning he was a truly devoted worshiper who shunned evil.

[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]  ²⁵ tn Or “purify.”

[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 Lord and said” (also in v. 9). The words “and said” here and in v. 9 have not been included in the translation for stylistic reasons.

[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 Lord’s presence. But Satan is bound by the will of the Most High not to touch Job himself. The sentence gives the impression that Satan’s departure is with a certain eagerness and confidence.

[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 histah^awah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histah^awah,” 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.

[2:1]  ⁸⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁸⁹ tn Or “partiality.”

[2:1]  ⁹⁰ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁹¹ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:2]  ⁹² tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ⁹³ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:3]  ⁹⁴ tn Grk “and you pay attention…and say,” continuing the “if” clauses from v. 2. In the Greek text, vv. 2-4 form one long sentence.

[2:3]  ⁹⁵ tn Or “sit here, please.”

[2:3]  ⁹⁶ tn Grk “sit under my footstool.” The words “on the floor” have been supplied in the translation to clarify for the modern reader the undesirability of this seating arrangement (so also TEV, NIV, CEV, NLT). Another option followed by a number of translations is to replace “under my footstool” with “at my feet” (NAB, NIV, NRSV).

[2:4]  ⁹⁷ tn Grk “have you not made distinctions” (as the conclusion to the series of “if” clauses in vv. 2-3).

[2:4]  ⁹⁸ tn Grk “judges of evil reasonings.”

[2:5]  ⁹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:6]  ¹⁰⁰ tn This is singular: “the poor person,” perhaps referring to the hypothetical one described in vv. 2-3.

[2:7]  ¹⁰¹ tn Grk “that was invoked over you,” referring to their baptism in which they confessed their faith in Christ and were pronounced to be his own. To have the Lord’s name “named over them” is OT imagery for the Lord’s ownership of his people (cf. 2 Chr 7:14; Amos 9:12; Isa 63:19; Jer 14:9; 15:16; Dan 9:19; Acts 15:17).

[2:8]  ¹⁰² tn Grk “according to the scripture.”

[2:8]  ¹⁰³ sn A quotation from Lev 19:18 (also quoted in Matt 19:19; 22:39; Mark 12:31; Luke 10:27; Rom 13:9; Gal 5:14).

[2:9]  ¹⁰⁴ tn Or “transgressors.”

[2:10]  ¹⁰⁵ tn Or “stumbles.”

[2:10]  ¹⁰⁶ tn Grk “guilty of all.”

[2:11]  ¹⁰⁷ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ¹⁰⁸ sn A quotation from Exod 20:13 and Deut 5:17.

[2:12]  ¹⁰⁹ tn Grk “a law of freedom.”

[2:13]  ¹¹⁰ tn Grk “boasts against, exults over,” in victory.

[2:14]  ¹¹¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:14]  ¹¹² tn Grk “the faith,” referring to the kind of faith just described: faith without works. The article here is anaphoric, referring to the previous mention of the noun πίστις (pisti") in the verse. See ExSyn 219.

[2:14]  ¹¹³ sn The form of the question in Greek expects a negative answer.

[2:15]  ¹¹⁴ tn It is important to note that the words ἀδελφός (adelfos) and ἀδελφή (adelfh) both occur in the Greek text at this point, confirming that the author intended to refer to both men and women. See the note on “someone” in 2:2.

[2:16]  ¹¹⁵ tn Grk “what is necessary for the body.”

[2:18]  ¹¹⁶ tn There is considerable doubt about where the words of the “someone” end and where James’ reply begins. Some see the quotation running to the end of v. 18; others to the end of v. 19. But most punctuate as shown above. The “someone” is then an objector, and the sense of his words is something like, “Some have faith; others have works; don’t expect everyone to have both.” James’ reply is that faith cannot exist or be seen without works.

[2:18]  ¹¹⁷ tn Or “from.”

[2:19]  ¹¹⁸ tn Grk “you do well.”

[2:19]  ¹¹⁹ tn Grk “believe and tremble.” The words “with fear” are implied.

[2:20]  ¹²⁰ tn Grk “do you want to know.”

[2:20]  ¹²¹ tn Grk “O empty man.” Here the singular vocative ἄνθρωπε (anqrwpe, “man”) means “person” or even “fellow.” Cf. BDAG 82 s.v. ἄνθρωπος 8 which views this as an instance of rhetorical address in a letter; the pejorative sense is also discussed under the previous heading (7).

[2:20]  ¹²² tc Most witnesses, including several important ones (א A C² P Ψ 33 Ï sy bo), have νεκρά (nekra, “dead”) here, while Ì⁷⁴ reads κενή (kenh, “empty”). Both variants are most likely secondary, derived from ἀργή (argh, “useless”). The reading of the majority is probably an assimilation to the statements in vv. 17 and 26, while Ì⁷⁴’s reading picks up on κενέ (kene) earlier in the verse. The external evidence (B C* 323 945 1739 sa) for ἀργή is sufficient for authenticity; coupled with the strong internal evidence for the reading (if νεκρά were original, how would ἀργή have arisen here and not in vv. 17 or 26?), it is strongly preferred.

[2:23]  ¹²³ sn A quotation from Gen 15:6.

[2:23]  ¹²⁴ sn An allusion to 2 Chr 20:7; Isa 41:8; 51:2; Dan 3:35 (LXX), in which Abraham is called God’s “beloved.”

[7:22]  ¹²⁵ tn Or “instructed.”

[7:22]  ¹²⁶ tn Or “was able” (BDAG 264 s.v. δυνατός 1.b.α).

[7:23]  ¹²⁷ tn Grk “heart.”

[7:23]  ¹²⁸ tn Grk “brothers.” The translation “compatriot” is given by BDAG 18-19 s.v. ἀδελφός 2.b.

[7:23]  ¹²⁹ tn Grk “the sons of Israel.”

[7:24]  ¹³⁰ tn Grk “And when.” 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.

[7:24]  ¹³¹ tn “Hurt unfairly” conveys a better sense of the seriousness of the offense against the Israelite than “treated unfairly,” which can sometimes refer to slight offenses, or “wronged,” which can refer to offenses that do not involve personal violence, as this one probably did.

[7:24]  ¹³² tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:24]  ¹³³ tn Or “he defended,” “he retaliated” (BDAG 55 s.v. ἀμύνομαι).

[7:25]  ¹³⁴ tn Grk “his brothers.”

[7:25]  ¹³⁵ tn Grk “was granting them deliverance.” The narrator explains that this act pictured what Moses could do for his people.

[7:25]  ¹³⁶ tn Grk “by his hand,” where the hand is a metaphor for the entire person.

[7:25]  ¹³⁷ sn They did not understand. Here is the theme of the speech. The people did not understand what God was doing through those he chose. They made the same mistake with Joseph at first. See Acts 3:17; 13:27. There is good precedent for this kind of challenging review of history in the ancient scriptures: Ps 106:6-46; Ezek 20; and Neh 9:6-38.

[7:26]  ¹³⁸ tn Grk “he”; the referent (Moses) has been specified in the translation for clarity.

[7:26]  ¹³⁹ tn Grk “saw them”; the context makes clear that two individuals were involved (v. 27).

[7:26]  ¹⁴⁰ tn Or “tried to reconcile” (BDAG 964-65 s.v. συναλλάσσω).

[7:27]  ¹⁴¹ tn Or “repudiated Moses,” “rejected Moses” (BDAG 126-27 s.v. ἀπωθέω 2).

[7:27]  ¹⁴² tn Grk “him”; the referent (Moses) has been specified in the translation for clarity.

[7:27]  ¹⁴³ tn Or “appointed.”

[7:28]  ¹⁴⁴ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ at the end, “do you?”

[7:28]  sn A quotation from Exod 2:14. Even though a negative reply was expected, the question still frightened Moses enough to flee, because he knew his deed had become known. This understanding is based on the Greek text, not the Hebrew of the original setting. Yet the negative here expresses the fact that Moses did not want to kill the other man. Once again the people have badly misunderstood the situation.

[7:29]  ¹⁴⁵ tn Grk “At this word,” which could be translated either “when the man said this” or “when Moses heard this.” Since λόγος (logos) refers to the remark made by the Israelite, this translation has followed the first option.

[7:29]  ¹⁴⁶ tn Or “resident alien.” Traditionally πάροικος (paroiko") has been translated “stranger” or “alien,” but the level of specificity employed with “foreigner” or “resident alien” is now necessary in contemporary English because a “stranger” is a person not acquainted with someone, while an “alien” can suggest science fiction imagery.

[7:30]  ¹⁴⁷ tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and contemporary English style, which generally does not, καί (kai) has not been translated here.

[7:30]  ¹⁴⁸ tn Or “wilderness.”

[7:30]  ¹⁴⁹ sn An allusion to Exod 3:2.

[7:32]  ¹⁵⁰ tn Or “ancestors”; Grk “fathers.”

[7:32]  ¹⁵¹ tn Grk “and Isaac,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:32]  ¹⁵² sn A quotation from Exod 3:6. The phrase suggests the God of promise, the God of the nation.

[7:32]  ¹⁵³ tn Or “to investigate,” “to contemplate” (BDAG 522 s.v. κατανοέω 2).

[7:33]  ¹⁵⁴ sn A quotation from Exod 3:5. The phrase holy ground points to the fact that God is not limited to a particular locale. The place where he is active in revealing himself is a holy place.

[7:34]  ¹⁵⁵ tn Or “mistreatment.”

[7:34]  ¹⁵⁶ tn Or “to set them free.”

[7:34]  ¹⁵⁷ 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.

[7:34]  ¹⁵⁸ sn A quotation from Exod 3:7-8, 10.

[7:35]  ¹⁵⁹ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ¹⁶⁰ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ¹⁶¹ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ¹⁶² tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).

[7:36]  ¹⁶³ tn Here the context indicates the miraculous nature of the signs mentioned.

[7:36]  sn Performing wonders and miraculous signs. Again Moses acted like Jesus. The phrase appears 9 times in Acts (2:19, 22, 43; 4:30; 5:12; 6:8; 7:36; 14:3; 15:12).

[7:36]  ¹⁶⁴ tn Or simply “in Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:36]  ¹⁶⁵ tn Grk “and at,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:36]  ¹⁶⁶ tn Or “desert.”

[7:37]  ¹⁶⁷ tn Grk “to the sons of Israel.”

[7:37]  ¹⁶⁸ sn A quotation from Deut 18:15. This quotation sets up Jesus as the “leader-prophet” like Moses (Acts 3:22; Luke 9:35).

[7:38]  ¹⁶⁹ tn This term, ἐκκλησία (ekklhsia), is a secular use of the term that came to mean “church” in the epistles. Here a reference to an assembly is all that is intended.

[7:38]  ¹⁷⁰ tn Or “desert.”

[7:38]  ¹⁷¹ tn Or “forefathers”; Grk “fathers.”

[7:38]  ¹⁷² tn Grk “fathers, who.” The relative pronoun was replaced by the pronoun “he” and a new clause introduced by “and” was begun in the translation at this point to improve the English style.

[7:38]  ¹⁷³ tn Or “messages.” This is an allusion to the law given to Moses.

[7:38]  ¹⁷⁴ tc ‡ The first person pronoun ἡμῖν (Jhmin, “to us”) is read by A C D E Ψ 33 1739 Ï lat sy, while the second person pronoun ὑμῖν (Jumin, “to you”) is read by Ì⁷⁴ א B 36 453 al co. The second person pronoun thus has significantly better external support. As well, ὑμῖν is a harder reading in this context, both because it is surrounded by first person pronouns and because Stephen perhaps “does not wish to disassociate himself from those who received God’s revelation in the past, but only from those who misinterpreted and disobeyed that revelation” (TCGNT 307). At the same time, Stephen does associate himself to some degree with his disobedient ancestors in v. 39, suggesting that the decisive break does not really come until v. 51 (where both his present audience and their ancestors are viewed as rebellious). Thus, both externally and internally ὑμῖν is the preferred reading.

[7:39]  ¹⁷⁵ tn Grk “whom our.” The continuation of the sentence as a relative clause is awkward in English, so a new sentence was started in the translation at this point.

[7:39]  ¹⁷⁶ tn Or “forefathers”; Grk “fathers.”

[7:39]  ¹⁷⁷ sn To obey. Again the theme of the speech is noted. The nation disobeyed the way of God and opted for Egypt over the promised land.

[7:39]  ¹⁷⁸ sn Pushed him aside. This is the second time Moses is “pushed aside” in Stephen’s account (see v. 27).

[7:40]  ¹⁷⁹ tn Or simply “of Egypt.” The phrase “the land of” could be omitted as unnecessary or redundant.

[7:40]  ¹⁸⁰ sn A quotation from Exod 32:1, 23. Doubt (we do not know what has happened to him) expresses itself in unfaithful action. The act is in contrast to God’s promise in Exod 23:20.

[7:41]  ¹⁸¹ tn Grk “And.” 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.

[7:41]  ¹⁸² tn Grk “In those days.”

[7:41]  ¹⁸³ tn Or “a bull calf” (see Exod 32:4-6). The term μοσχοποιέω (moscopoiew) occurs only in Christian writings according to BDAG 660 s.v.

[7:41]  ¹⁸⁴ tn Grk “and brought,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[7:41]  ¹⁸⁵ tn The imperfect verb εὐφραίνοντο (eufrainonto) has been translated ingressively. See BDAG 414-15 s.v. εὐφραίνω 2.

[7:41]  ¹⁸⁶ tn Or “in what they had done.”

[7:42]  ¹⁸⁷ sn The expression and gave them over suggests similarities to the judgment on the nations described by Paul in Rom 1:18-32.

[7:42]  ¹⁸⁸ tn Or “stars.”

[7:42]  sn To worship the hosts of heaven. Their action violated Deut 4:19; 17:2-5. See Ps 106:36-43.

[7:42]  ¹⁸⁹ tn The two terms for sacrifices “semantically reinforce one another and are here combined essentially for emphasis” (L&N 53.20).

[7:42]  ¹⁹⁰ tn The Greek construction anticipates a negative reply which is indicated in the translation by the ‘tag’ question, “was it?”

[7:43]  ¹⁹¹ tn Or “tent.”

[7:43]  sn A tabernacle was a tent used to house religious objects or a shrine (i.e., a portable sanctuary).

[7:43]  ¹⁹² sn Moloch was a Canaanite deity who was believed to be the god of the sky and the sun.

[7:43]  ¹⁹³ tc ‡ Most mss, including several important ones (Ì⁷⁴ א A C E Ψ 33 1739 Ï h p vg sy^h mae bo Cyr), have ὑμῶν (Jumwn, “your”) here, in conformity with the LXX of Amos 5:26. But other significant and diverse witnesses lack the pronoun: The lack of ὑμῶν in B D 36 453 gig sy^p sa Ir^lat Or is difficult to explain if it is not the original wording here. NA²⁷ has the word in brackets, indicating some doubt as to its authenticity.

[7:43]  ¹⁹⁴ sn Rephan (῾Ραιφάν, RJaifan) was a pagan deity. The term was a name for Saturn. It was variously spelled in the mss (BDAG 903 s.v. has Rompha as an alternate spelling). The references cover a range of deities and a history of unfaithfulness.

[7:43]  ¹⁹⁵ tn Or “I will make you move.”

[7:43]  ¹⁹⁶ sn A quotation from Amos 5:25-27. This constituted a prediction of the exile.