Ayub 22:1--24:25
Konteks22:1 Then Eliphaz the Temanite answered:
22:2 “Is it to God that a strong man is of benefit?
Is it to him that even a wise man is profitable? 2
22:3 Is it of any special benefit 3 to the Almighty
that you should be righteous,
or is it any gain to him
that you make your ways blameless? 4
22:4 Is it because of your piety 5 that he rebukes you
and goes to judgment with you? 6
22:5 Is not your wickedness great 7
and is there no end to your iniquity?
22:6 “For you took pledges 8 from your brothers
for no reason,
and you stripped the clothing from the naked. 9
22:7 You gave the weary 10 no water to drink
and from the hungry you withheld food.
22:8 Although you were a powerful man, 11 owning land, 12
an honored man 13 living on it, 14
22:9 you sent widows away empty-handed,
and the arms 15 of the orphans you crushed. 16
22:10 That is why snares surround you,
and why sudden fear terrifies you,
22:11 why it is so dark you cannot see, 17
and why a flood 18 of water covers you.
22:12 “Is not God on high in heaven? 19
And see 20 the lofty stars, 21 how high they are!
22:13 But you have said, ‘What does God know?
Does he judge through such deep darkness? 22
22:14 Thick clouds are a veil for him, so he does not see us, 23
as he goes back and forth
in the vault 24 of heaven.’ 25
22:15 Will you keep to the old path 26
that evil men have walked –
22:16 men 27 who were carried off 28 before their time, 29
when the flood 30 was poured out 31
on their foundations? 32
22:17 They were saying to God, ‘Turn away from us,’
and ‘What can the Almighty do to us?’ 33
22:18 But it was he 34 who filled their houses
with good things –
yet the counsel of the wicked 35
was far from me. 36
22:19 The righteous see their destruction 37 and rejoice;
the innocent mock them scornfully, 38 saying,
22:20 ‘Surely our enemies 39 are destroyed,
and fire consumes their wealth.’
22:21 “Reconcile yourself 40 with God, 41
and be at peace 42 with him;
in this way your prosperity will be good.
22:22 Accept instruction 43 from his mouth
and store up his words 44 in your heart.
22:23 If you return to the Almighty, you will be built up; 45
if you remove wicked behavior far from your tent,
22:24 and throw 46 your gold 47 in the dust –
your gold 48 of Ophir
among the rocks in the ravines –
22:25 then the Almighty himself will be your gold, 49
and the choicest 50 silver for you.
22:26 Surely then you will delight yourself 51 in the Almighty,
and will lift up your face toward God.
22:27 You will pray to him and he will hear you,
and you will fulfill your vows to him. 52
22:28 Whatever you decide 53 on a matter,
it will be established for you,
and light will shine on your ways.
22:29 When people are brought low 54 and you say
‘Lift them up!’ 55
then he will save the downcast; 56
22:30 he will deliver even someone who is not innocent, 57
who will escape 58 through the cleanness of your hands.”
23:1 Then Job answered:
23:2 “Even today my complaint is still bitter; 60
his 61 hand is heavy despite 62 my groaning.
23:3 O that I knew 63 where I might find him, 64
that I could come 65 to his place of residence! 66
23:4 I would lay out my case 67 before him
and fill my mouth with arguments.
23:5 I would know with what words 68 he would answer me,
and understand what he would say to me.
23:6 Would he contend 69 with me with great power?
No, he would only pay attention to me. 70
23:7 There 71 an upright person
could present his case 72 before him,
and I would be delivered forever from my judge.
23:8 “If I go to the east, he is not there,
and to the west, yet I do not perceive him.
23:9 In the north 73 when he is at work, 74
I do not see him; 75
when he turns 76 to the south,
I see no trace of him.
23:10 But he knows the pathway that I take; 77
if he tested me, I would come forth like gold. 78
23:11 My feet 79 have followed 80 his steps closely;
I have kept to his way and have not turned aside. 81
23:12 I have not departed from the commands of his lips;
I have treasured the words of his mouth more than my allotted portion. 82
23:13 But he is unchangeable, 83 and who can change 84 him?
Whatever he 85 has desired, he does.
23:14 For he fulfills his decree against me, 86
and many such things are his plans. 87
23:15 That is why I am terrified in his presence;
when I consider, I am afraid because of him.
23:16 Indeed, God has made my heart faint; 88
the Almighty has terrified me.
23:17 Yet I have not been silent because of the darkness,
because of the thick darkness
that covered my face. 89
24:1 “Why are times not appointed by 90 the Almighty? 91
Why do those who know him not see his days?
24:2 Men 92 move boundary stones;
they seize the flock and pasture them. 93
24:3 They drive away the orphan’s donkey;
they take the widow’s ox as a pledge.
24:4 They turn the needy from the pathway,
and the poor of the land hide themselves together. 94
24:5 Like 95 wild donkeys in the desert
they 96 go out to their labor, 97
seeking diligently for food;
the wasteland provides 98 food for them
and for their children.
24:6 They reap fodder 99 in the field,
and glean 100 in the vineyard of the wicked.
24:7 They spend the night naked because they lack clothing;
they have no covering against the cold.
24:8 They are soaked by mountain rains
and huddle 101 in the rocks because they lack shelter.
24:9 The fatherless child is snatched 102 from the breast, 103
the infant of the poor is taken as a pledge. 104
24:10 They go about naked, without clothing,
and go hungry while they carry the sheaves. 105
24:11 They press out the olive oil between the rows of olive trees; 106
they tread the winepresses while they are thirsty. 107
24:12 From the city the dying 108 groan,
and the wounded 109 cry out for help,
but God charges no one with wrongdoing. 110
24:13 There are those 111 who rebel against the light;
they do not know its ways
and they do not stay on its paths.
24:14 Before daybreak 112 the murderer rises up;
he kills the poor and the needy;
in the night he is 113 like a thief. 114
24:15 And the eye of the adulterer watches for the twilight,
thinking, 115 ‘No eye can see me,’
and covers his face with a mask.
24:16 In the dark the robber 116 breaks into houses, 117
but by day they shut themselves in; 118
they do not know the light. 119
24:17 For all of them, 120 the morning is to them
like deep darkness;
they are friends with the terrors of darkness.
24:18 121 “You say, 122 ‘He is foam 123 on the face of the waters; 124
their portion of the land is cursed
so that no one goes to their vineyard. 125
24:19 The drought as well as the heat carry away
the melted snow; 126
so the grave 127 takes away those who have sinned. 128
24:20 The womb 129 forgets him,
the worm feasts on him,
no longer will he be remembered.
Like a tree, wickedness will be broken down.
24:21 He preys on 130 the barren and childless woman, 131
and does not treat the widow well.
24:22 But God 132 drags off the mighty by his power;
when God 133 rises up against him, he has no faith in his life. 134
24:23 God 135 may let them rest in a feeling of security, 136
but he is constantly watching 137 all their ways. 138
24:24 They are exalted for a little while,
and then they are gone, 139
they are brought low 140 like all others,
and gathered in, 141
and like a head of grain they are cut off.’ 142
24:25 “If this is not so, who can prove me a liar
and reduce my words to nothing?” 143
Kisah Para Rasul 11:1-30
Konteks11:1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted 144 the word of God. 145 11:2 So when Peter went up to Jerusalem, 146 the circumcised believers 147 took issue with 148 him, 11:3 saying, “You went to 149 uncircumcised men and shared a meal with 150 them.” 11:4 But Peter began and explained it to them point by point, 151 saying, 11:5 “I was in the city of Joppa praying, and in a trance I saw a vision, 152 an object something like a large sheet descending, 153 being let down from heaven 154 by its four corners, and it came to me. 11:6 As I stared 155 I looked into it and saw four-footed animals of the earth, wild animals, reptiles, 156 and wild birds. 157 11:7 I also heard a voice saying to me, ‘Get up, Peter; slaughter 158 and eat!’ 11:8 But I said, ‘Certainly not, Lord, for nothing defiled or ritually unclean 159 has ever entered my mouth!’ 11:9 But the voice replied a second time from heaven, ‘What God has made clean, you must not consider 160 ritually unclean!’ 11:10 This happened three times, and then everything was pulled up to heaven again. 11:11 At that very moment, 161 three men sent to me from Caesarea 162 approached 163 the house where we were staying. 164 11:12 The Spirit told me to accompany them without hesitation. These six brothers 165 also went with me, and we entered the man’s house. 11:13 He informed us how he had seen an angel standing in his house and saying, ‘Send to Joppa and summon Simon, who is called Peter, 11:14 who will speak a message 166 to you by which you and your entire household will be saved.’ 11:15 Then as I began to speak, the Holy Spirit fell on 167 them just as he did 168 on us at the beginning. 169 11:16 And I remembered the word of the Lord, 170 as he used to say, 171 ‘John baptized with water, but you will be baptized with the Holy Spirit.’ 172 11:17 Therefore if God 173 gave them the same gift 174 as he also gave us after believing 175 in the Lord Jesus Christ, 176 who was I to hinder 177 God?” 11:18 When they heard this, 178 they ceased their objections 179 and praised 180 God, saying, “So then, God has granted the repentance 181 that leads to life even to the Gentiles.” 182
11:19 Now those who had been scattered because of the persecution that took place over Stephen 183 went as far as 184 Phoenicia, 185 Cyprus, 186 and Antioch, 187 speaking the message 188 to no one but Jews. 11:20 But there were some men from Cyprus 189 and Cyrene 190 among them who came 191 to Antioch 192 and began to speak to the Greeks 193 too, proclaiming the good news of the Lord Jesus. 11:21 The 194 hand of the Lord was with them, and a great number who believed 195 turned 196 to the Lord. 11:22 A report 197 about them came to the attention 198 of the church in Jerusalem, 199 and they sent Barnabas 200 to Antioch. 201 11:23 When 202 he came and saw the grace of God, he rejoiced and encouraged them all to remain true 203 to the Lord with devoted hearts, 204 11:24 because he was a good man, full of the Holy Spirit and of faith, and a significant number of people 205 were brought to the Lord. 11:25 Then Barnabas departed for Tarsus to look for Saul, 11:26 and when he found him, he brought him to Antioch. 206 So 207 for a whole year Barnabas and Saul 208 met with the church and taught a significant number of people. 209 Now it was in Antioch 210 that the disciples were first called Christians. 211
11:27 At that time 212 some 213 prophets 214 came down 215 from Jerusalem 216 to Antioch. 217 11:28 One of them, named Agabus, got up 218 and predicted 219 by the Spirit that a severe 220 famine 221 was about to come over the whole inhabited world. 222 (This 223 took place during the reign of Claudius.) 224 11:29 So the disciples, each in accordance with his financial ability, 225 decided 226 to send relief 227 to the brothers living in Judea. 11:30 They did so, 228 sending their financial aid 229 to the elders by Barnabas and Saul.
[22:1] 1 sn The third and final cycle of speeches now begins with Eliphaz’ final speech. Eliphaz will here underscore the argument that man’s ills are brought about by sin; he will then deduce from Job’s sufferings the sins he must have committed and the sinful attitude he has about God. The speech has four parts: Job’s suffering is proof of his sin (2-5), Job’s sufferings demonstrate the kinds of sin Job committed (6-11), Job’s attitude about God (12-20), and the final appeal and promise to Job (21-30).
[22:2] 2 tn Some do not take this to be parallel to the first colon, taking this line as a statement, but the parallel expressions here suggest the question is repeated.
[22:3] 3 tn The word חֵפֶץ (khefets) in this passage has the nuance of “special benefit; favor.” It does not just express the desire for something or the interest in it, but the profit one derives from it.
[22:3] 4 tn The verb תַתֵּם (tattem) is the Hiphil imperfect of תָּמַם (tamam, “be complete, finished”), following the Aramaic form of the geminate verb with a doubling of the first letter.
[22:4] 5 tn The word “your fear” or “your piety” refers to Job’s reverence – it is his fear of God (thus a subjective genitive). When “fear” is used of religion, it includes faith and adoration on the positive side, fear and obedience on the negative.
[22:4] 6 sn Of course the point is that God does not charge Job because he is righteous; the point is he must be unrighteous.
[22:5] 7 tn The adjective רַבָּה (rabbah) normally has the idea of “great” in quantity (“abundant,” ESV) rather than “great” in quality.
[22:6] 8 tn The verb חָבַל (khaval) means “to take pledges.” In this verse Eliphaz says that Job not only took as pledge things the poor need, like clothing, but he did it for no reason.
[22:6] 9 tn The “naked” here refers to people who are poorly clothed. Otherwise, a reading like the NIV would be necessary: “you stripped the clothes…[leaving them] naked.” So either he made them naked by stripping their garments off, or they were already in rags.
[22:7] 10 tn The term עָיֵף (’ayef) can be translated “weary,” “faint,” “exhausted,” or “tired.” Here it may refer to the fainting because of thirst – that would make a good parallel to the second part.
[22:8] 11 tn The idiom is “a man of arm” (= “powerful”; see Ps 10:15). This is in comparison to the next line, “man of face” (= “dignity; high rank”; see Isa 3:5).
[22:8] 12 tn Heb “and a man of arm, to whom [was] land.” The line is in contrast to the preceding one, and so the vav here introduces a concessive clause.
[22:8] 13 tn The expression is unusual: “the one lifted up of face.” This is the “honored one,” the one to whom the dignity will be given.
[22:8] 14 tn Many commentators simply delete the verse or move it elsewhere. Most take it as a general reference to Job, perhaps in apposition to the preceding verse.
[22:9] 15 tn The “arms of the orphans” are their helps or rights on which they depended for support.
[22:9] 16 tn The verb in the text is Pual: יְדֻכָּא (yÿdukka’, “was [were] crushed”). GKC 388 §121.b would explain “arms” as the complement of a passive imperfect. But if that is too difficult, then a change to Piel imperfect, second person, will solve the difficulty. In its favor is the parallelism, the use of the second person all throughout the section, and the reading in all the versions. The versions may have simply assumed the easier reading, however.
[22:11] 17 tn Heb “or dark you cannot see.” Some commentators and the RSV follow the LXX in reading אוֹ (’o, “or”) as אוֹר (’or, “light”) and translate it “The light has become dark” or “Your light has become dark.” A. B. Davidson suggests the reading “Or seest thou not the darkness.” This would mean Job does not understand the true meaning of the darkness and the calamities.
[22:11] 18 tn The word שִׁפְעַת (shif’at) means “multitude of.” It is used of men, camels, horses, and here of waters in the heavens.
[22:12] 19 tn This reading preserves the text as it is. The nouns “high” and “heavens” would then be taken as adverbial accusatives of place (see GKC 373-74 §118.g).
[22:12] 20 tn The parallel passage in Isa 40:26-27, as well as the context here, shows that the imperative is to be retained here. The LXX has “he sees.”
[22:12] 21 tn Heb “head of the stars.”
[22:13] 22 sn Eliphaz is giving to Job the thoughts and words of the pagans, for they say, “How does God know, and is there knowledge in the Most High?” (see Ps 73:11; 94:11).
[22:14] 23 tn Heb “and he does not see.” The implied object is “us.”
[22:14] 24 sn The word is “circle; dome”; here it is the dome that covers the earth, beyond which God sits enthroned. A. B. Davidson (Job, 165) suggests “on the arch of heaven” that covers the earth.
[22:14] 25 sn The idea suggested here is that God is not only far off, but he is unconcerned as he strolls around heaven – this is what Eliphaz says Job means.
[22:15] 26 tn The “old path” here is the way of defiance to God. The text in these two verses is no doubt making reference to the flood in Genesis, one of the perennial examples of divine judgment.
[22:16] 27 tn The word “men” is not in the Hebrew text, but has been supplied to clarify the relative pronoun “who.”
[22:16] 28 tn The verb קָמַט (qamat) basically means “to seize; to tie together to make a bundle.” So the Pual will mean “to be bundled away; to be carried off.”
[22:16] 29 tn The clause has “and [it was] not the time.” It may be used adverbially here.
[22:16] 30 tn The word is נָהַר (nahar, “river” or “current”); it is taken here in its broadest sense of the waters on the earth that formed the current of the flood (Gen 7:6, 10).
[22:16] 31 tn The verb יָצַק (yatsaq) means “to pour out; to shed; to spill; to flow.” The Pual means “to be poured out” (as in Lev 21:10 and Ps 45:3).
[22:16] 32 tn This word is then to be taken as an adverbial accusative of place. Another way to look at this verse is what A. B. Davidson (Job, 165) proposes “whose foundation was poured away and became a flood.” This would mean that that on which they stood sank away.
[22:17] 33 tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”
[22:18] 34 tn The pronoun is added for this emphasis; it has “but he” before the verb.
[22:18] 36 tc The LXX has “from him,” and this is followed by several commentators. But the MT is to be retained, for Eliphaz is recalling the words of Job. Verses 17 and 18 are deleted by a number of commentators as a gloss because they have many similarities to 21:14-16. But Eliphaz is recalling what Job said, in order to say that the prosperity to which Job alluded was only the prelude to a disaster he denied (H. H. Rowley, Job [NCBC], 156).
[22:19] 37 tn The line is talking about the rejoicing of the righteous when judgment falls on the wicked. An object (“destruction”) has to be supplied here to clarify this (see Pss 52:6 [8]; 69:32 [33]; 107:42).
[22:19] 38 sn In Ps 2:4 it was God who mocked the wicked by judging them.
[22:20] 39 tc The word translated “our enemies” is found only here. The word means “hostility,” but used here as a collective for those who are hostile – “enemies.” Some commentators follow the LXX and read “possessions,” explaining its meaning and derivation in different ways. Gordis simply takes the word in the text and affirms that this is the meaning. On the other hand, to get this, E. Dhorme (Job, 336) repoints קִימָנוּ (qimanu) of the MT to יְקוּמַם (yÿqumam), arguing that יְקוּם (yÿqum) means “what exists [or has substance]” (although that is used of animals). He translates: “have not their possessions been destroyed.”
[22:21] 40 tn The verb סָכַן (sakhan) meant “to be useful; to be profitable” in v. 2. Now, in the Hiphil it means “to be accustomed to” or “to have experience with.” Joined by the preposition “with” it means “to be reconciled with him.” W. B. Bishai cites Arabic and Ugaritic words to support a meaning “acquiesce” (“Notes on hskn in Job 22:21,” JNES 20 [1961]: 258-59).
[22:21] 41 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[22:21] 42 tn The two imperatives in this verse imply a relationship of succession and not consequence.
[22:22] 43 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
[22:22] 44 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
[22:23] 45 tc The MT has “you will be built up” (תִּבָּנֶה, tibbaneh). But the LXX has “humble yourself” (reading תְּעַנֶּה [tÿ’anneh] apparently). Many commentators read this; Dahood has “you will be healed.”
[22:24] 46 tc The form is the imperative. Eliphaz is telling Job to get rid of his gold as evidence of his repentance. Many commentators think that this is too improbable for Eliphaz to have said, and that Job has lost everything anyway, and so they make proposals for the text. Most would follow Theodotion and the Syriac to read וְשָׁתָּ (vÿshatta, “and you will esteem….”). This would mean that he is promising Job restoration of his wealth.
[22:24] tn Heb “place.”
[22:24] 47 tn The word for “gold” is the rare בֶּצֶר (betser), which may be derived from a cognate of Arabic basara, “to see; to examine.” If this is the case, the word here would refer to refined gold. The word also forms a fine wordplay with בְצוּר (bÿtsur, “in the rock”).
[22:24] 48 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
[22:25] 49 tn The form for “gold” here is plural, which could be a plural of extension. The LXX and Latin versions have “The Almighty will be your helper against your enemies.”
[22:25] 50 tn E. Dhorme (Job, 339) connects this word with an Arabic root meaning “to be elevated, steep.” From that he gets “heaps of silver.”
[22:26] 51 tc This is the same verb as in Ps 37:4. G. R. Driver suggests the word comes from another root that means “abandon oneself to, depend on” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 84).
[22:27] 52 tn The words “to him” are not in the Hebrew text, but are implied.
[22:28] 53 tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
[22:29] 54 tn There is no expressed subject here, and so the verb is taken as a passive voice again.
[22:29] 55 tn The word גֵּוָה (gevah) means “loftiness; pride.” Here it simply says “up,” or “pride.” The rest is paraphrased. Of the many suggestions, the following provide a sampling: “It is because of pride” (ESV), “he abases pride” (H. H. Rowley); “[he abases] the lofty and the proud” (Beer); “[he abases] the word of pride” [Duhm]; “[he abases] the haughtiness of pride” [Fohrer and others]; “[he abases] the one who speaks proudly” [Weiser]; “[he abases] the one who boasts in pride” [Kissane]; and “God [abases] pride” [Budde, Gray].
[22:29] 56 tn Or “humble”; Heb “the lowly of eyes.”
[22:30] 57 tc The Hebrew has אִי־נָקִי (’i naqi), which could be taken as “island of the innocent” (so Ibn-Ezra), or “him that is not innocent” (so Rashi). But some have changed אִי (’i) to אִישׁ (’ish, “the innocent man”). Others differ: A. Guillaume links אִי (’i) to Arabic ‘ayya “whosoever,” and so leaves the text alone. M. Dahood secures the same idea from Ugaritic, but reads it אֵי (’e).
[22:30] 58 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
[23:1] 59 sn Job answers Eliphaz, but not until he introduces new ideas for his own case with God. His speech unfolds in three parts: Job’s longing to meet God (23:2-7), the inaccessibility and power of God (23:8-17), the indifference of God (24:1-25).
[23:2] 60 tc The MT reads here מְרִי (mÿri, “rebellious”). The word is related to the verb מָרָה (marah, “to revolt”). Many commentators follow the Vulgate, Targum Job, and the Syriac to read מַר (mar, “bitter”). The LXX offers no help here.
[23:2] 61 tc The MT (followed by the Vulgate and Targum) has “my hand is heavy on my groaning.” This would mean “my stroke is heavier than my groaning” (an improbable view from Targum Job). A better suggestion is that the meaning would be that Job tries to suppress his groans but the hand with which he suppresses them is too heavy (H. H. Rowley, Job [NCBC], 159). Budde, E. Dhorme, J. E. Hartley, and F. I. Andersen all maintain the MT as the more difficult reading. F. I. Andersen (Job [TOTC], 208) indicates that the ִי(i) suffix could be an example of an unusual third masculine singular. Both the LXX and the Syriac versions have “his hand,” and many modern commentators follow this, along with the present translation. In this case the referent of “his” would be God, whose hand is heavy upon Job in spite of Job’s groaning.
[23:2] 62 tn The preposition can take this meaning; it could be also translated simply “upon.” R. Gordis (Job, 260) reads the preposition “more than,” saying that Job had been defiant (he takes that view) but God’s hand had been far worse.
[23:3] 63 tn The optative here is again expressed with the verbal clause, “who will give [that] I knew….”
[23:3] 64 tn The form in Hebrew is וְאֶמְצָאֵהוּ (vÿ’emtsa’ehu), simply “and I will find him.” But in the optative clause this verb is subordinated to the preceding verb: “O that I knew where [and] I might find him.” It is not unusual to have the perfect verb followed by the imperfect in such coordinate clauses (see GKC 386 §120.e). This could also be translated making the second verb a complementary infinitive: “knew how to find him.”
[23:3] sn H. H. Rowley (Job [NCBC], 159) quotes Strahan without reference: “It is the chief distinction between Job and his friends that he desires to meet God and they do not.”
[23:3] 65 tn This verb also depends on מִי־יִתֵּן (mi-yitten, “who will give”) of the first part, forming an additional clause in the wish formula.
[23:3] 66 tn Or “his place of judgment.” The word is from כּוּן (kun, “to prepare; to arrange”) in the Polel and the Hiphil conjugations. The noun refers to a prepared place, a throne, a seat, or a sanctuary. A. B. Davidson (Job, 169) and others take the word to mean “judgment seat” or “tribunal” in this context.
[23:4] 67 tn The word מִשְׁפָּט (mishpat) is normally “judgment; decision.” But in these contexts it refers to the legal case that Job will bring before God. With the verb עָרַךְ (’arakh, “to set in order; to lay out”) the whole image of drawing up a lawsuit is complete.
[23:5] 68 tn Heb “the words he would answer me.”
[23:6] 69 tn The verb is now רִיב (riv) and not יָכַח (yakhakh, “contend”); רִיב (riv) means “to quarrel; to dispute; to contend,” often in a legal context. Here it is still part of Job’s questioning about this hypothetical meeting – would God contend with all his power?
[23:6] 70 tn The verbal clause יָשִׂם בִּי (yasim bi) has been translated “he would pay [attention] to me.” Job is saying that God will not need all his power – he will just have pay attention to Job’s complaint. Job does not need the display of power – he just wants a hearing.
[23:7] 71 tn The adverb “there” has the sense of “then” – there in the future.
[23:7] 72 tn The form of the verb is the Niphal נוֹכָח (nokkakh, “argue, present a case”). E. Dhorme (Job, 346) is troubled by this verbal form and so changes it and other things in the line to say, “he would observe the upright man who argues with him.” The Niphal is used for “engaging discussion,” “arguing a case,” and “settling a dispute.”
[23:9] 73 sn The text has “the left hand,” the Semitic idiom for directions. One faces the rising sun, and so left is north, right is south.
[23:9] 74 tc The form בַּעֲשֹׂתוֹ (ba’asoto) would be the temporal clause using the infinitive construct with a pronoun (subject genitive). This would be “when he works.” Several follow the Syriac with “I seek him.” The LXX has “[when] he turns.” R. Gordis (Job, 261) notes that there is no need to emend the text; he shows a link to the Arabic cognate ghasa, “to cover.” To him this is a perfect parallel to יַעְטֹף (ya’tof, “covers himself”).
[23:9] 75 tn The verb is the apocopated form of the imperfect. The object is supplied.
[23:9] 76 tn The MT has “he turns,” but the Syriac and Vulgate have “I turn.”
[23:10] 77 tn The expression דֶּרֶךְ עִמָּדִי (derekh ’immadi) means “the way with me,” i.e., “the way that I take.” The Syriac has “my way and my standing.” Several commentators prefer “the way of my standing,” meaning where to look for me. J. Reider offers “the way of my life” (“Some notes to the text of the scriptures,” HUCA 3 [1926]: 115). Whatever the precise wording, Job knows that God can always find him.
[23:10] 78 tn There is a perfect verb followed by an imperfect in this clause with the protasis and apodosis relationship (see GKC 493 §159.b).
[23:11] 80 tn Heb “held fast.”
[23:11] 81 tn The last clause, “and I have not turned aside,” functions adverbially in the sentence. The form אָט (’at) is a pausal form of אַתֶּה (’atteh), the Hiphil of נָטָה (natah, “stretch out”).
[23:12] 82 tc The form in the MT (מֵחֻקִּי, mekhuqqi) means “more than my portion” or “more than my law.” An expanded meaning results in “more than my necessary food” (see Ps 119:11; cf. KJV, NASB, ESV). HALOT 346 s.v. חֹק 1 indicates that חֹק (khoq) has the meaning of “portion” and is here a reference to “what is appointed for me.” The LXX and the Latin versions, along with many commentators, have בְּחֵקִי (bÿkheqi, “in my bosom”).
[23:13] 83 tc The MT has “But he [is] in one.” Many add the word “mind” to capture the point that God is resolute and unchanging. Some commentators find this too difficult, and so change the text from בְאֶחָד (bÿ’ekhad, here “unchangeable”) to בָחָר (bakhar, “he has chosen”). The wording in the text is idiomatic and should be retained. R. Gordis (Job, 262) translates it “he is one, i.e., unchangeable, fixed, determined.” The preposition בּ (bet) is a bet essentiae – “and he [is] as one,” or “he is one” (see GKC 379 §119.i).
[23:13] 84 tn Heb “cause him to return.”
[23:14] 86 tn The text has “my decree,” which means “the decree [plan] for/against me.” The suffix is objective, equivalent to a dative of disadvantage. The Syriac and the Vulgate actually have “his decree.” R. Gordis (Job, 262) suggests taking it in the same sense as in Job 14:5: “my limit.”.
[23:14] 87 tn Heb “and many such [things] are with him.”
[23:14] sn The text is saying that many similar situations are under God’s rule of the world – his plans are infinite.
[23:16] 88 tn The verb הֵרַךְ (kherakh) means “to be tender”; in the Piel it would have the meaning “to soften.” The word is used in parallel constructions with the verbs for “fear.” The implication is that God has made Job fearful.
[23:17] 89 tn This is a very difficult verse. The Hebrew text literally says: “for I have not been destroyed because of darkness, and because of my face [which] gloom has covered.” Most commentators omit the negative adverb, which gives the meaning that Job is enveloped in darkness and reduced to terror. The verb נִצְמַתִּי (nitsmatti) means “I have been silent” (as in Arabic and Aramaic), and so obviously the negative must be retained – he has not been silent.
[24:1] 90 tn The preposition מִן (min) is used to express the cause (see GKC 389 §121.f).
[24:1] 91 tc The LXX reads “Why are times hidden from the Almighty?” as if to say that God is not interested in the events on the earth. The MT reading is saying that God fails to set the times for judgment and vindication and makes good sense as it stands.
[24:2] 92 tn The line is short: “they move boundary stones.” So some commentators have supplied a subject, such as “wicked men.” The reason for its being wicked men is that to move the boundary stone was to encroach dishonestly on the lands of others (Deut 19:14; 27:17).
[24:2] 93 tc The LXX reads “and their shepherd.” Many commentators accept this reading. But the MT says that they graze the flocks that they have stolen. The difficulty with the MT reading is that there is no suffix on the final verb – but that is not an insurmountable difference.
[24:4] 94 sn Because of the violence and oppression of the wicked, the poor and needy, the widows and orphans, all are deprived of their rights and forced out of the ways and into hiding just to survive.
[24:5] 95 tc The verse begins with הֵן (hen); but the LXX, Vulgate, and Syriac all have “like.” R. Gordis (Job, 265) takes הֵן (hen) as a pronoun “they” and supplies the comparative. The sense of the verse is clear in either case.
[24:5] 96 tn That is, “the poor.”
[24:5] 97 tc The MT has “in the working/labor of them,” or “when they labor.” Some commentators simply omit these words. Dhorme retains them and moves them to go with עֲרָבָה (’aravah), which he takes to mean “evening”; this gives a clause, “although they work until the evening.” Then, with many others, he takes לוֹ (lo) to be a negative and finishes the verse with “no food for the children.” Others make fewer changes in the text, and as a result do not come out with such a hopeless picture – there is some food found. The point is that they spend their time foraging for food, and they find just enough to survive, but it is a day-long activity. For Job, this shows how unrighteous the administration of the world actually is.
[24:5] 98 tn The verb is not included in the Hebrew text but is supplied in the translation.
[24:6] 99 tc The word בְּלִילוֹ (bÿlilo) means “his fodder.” It is unclear to what this refers. If the suffix is taken as a collective, then it can be translated “they gather/reap their fodder.” The early versions all have “they reap in a field which is not his” (taking it as בְּלִי לוֹ, bÿli lo). A conjectural emendation would change the word to בַּלַּיְלָה (ballaylah, “in the night”). But there is no reason for this.
[24:6] 100 tn The verbs in this verse are uncertain. In the first line “reap” is used, and that would be the work of a hired man (and certainly not done at night). The meaning of this second verb is uncertain; it has been taken to mean “glean,” which would be the task of the poor.
[24:8] 101 tn Heb “embrace” or “hug.”
[24:9] 102 tn The verb with no expressed subject is here again taken in the passive: “they snatch” becomes “[child] is snatched.”
[24:9] 103 tn This word is usually defined as “violence; ruin.” But elsewhere it does mean “breast” (Isa 60:16; 66:11), and that is certainly what it means here.
[24:9] 104 tc The MT has a very brief and strange reading: “they take as a pledge upon the poor.” This could be taken as “they take a pledge against the poor” (ESV). Kamphausen suggested that instead of עַל (’al, “against”) one should read עוּל (’ul, “suckling”). This is supported by the parallelism. “They take as pledge” is also made passive here.
[24:10] 105 sn The point should not be missed – amidst abundant harvests, carrying sheaves about, they are still going hungry.
[24:11] 106 tc The Hebrew term is שׁוּרֹתָם (shurotam), which may be translated “terraces” or “olive rows.” But that would not be the proper place to have a press to press the olives and make oil. E. Dhorme (Job, 360-61) proposes on the analogy of an Arabic word that this should be read as “millstones” (which he would also write in the dual). But the argument does not come from a clean cognate, but from a possible development of words. The meaning of “olive rows” works well enough.
[24:11] 107 tn The final verb, a preterite with the ו (vav) consecutive, is here interpreted as a circumstantial clause.
[24:12] 108 tc The MT as pointed reads “from the city of men they groan.” Most commentators change one vowel in מְתִים (mÿtim) to get מֵתִים (metim) to get the active participle, “the dying.” This certainly fits the parallelism better, although sense could be made out of the MT.
[24:12] 109 tn Heb “the souls of the wounded,” which here refers to the wounded themselves.
[24:12] 110 tc The MT has the noun תִּפְלָה (tiflah) which means “folly; tastelessness” (cf. 1:22). The verb, which normally means “to place; to put,” would then be rendered “to impute; to charge.” This is certainly a workable translation in the context. Many commentators have emended the text, changing the noun to תְּפִלָּה (tÿfillah, “prayer”), and so then also the verb יָשִׂים (yasim, here “charges”) to יִשְׁמַע (yishma’, “hears”). It reads: “But God does not hear the prayer” – referring to the groans.
[24:13] 111 tn Heb “They are among those who.”
[24:14] 112 tn The text simply has לָאוֹר (la’or, “at light” or “at daylight”), probably meaning just at the time of dawn.
[24:14] 113 tn In a few cases the jussive is used without any real sense of the jussive being present (see GKC 323 §109.k).
[24:14] 114 sn The point is that he is like a thief in that he works during the night, just before the daylight, when the advantage is all his and the victim is most vulnerable.
[24:16] 116 tn The phrase “the robber” has been supplied in the English translation for clarification.
[24:16] 117 tc This is not the idea of the adulterer, but of the thief. So some commentators reverse the order and put this verse after v. 14.
[24:16] 118 tc The verb חִתְּמוּ (khittÿmu) is the Piel from the verb חָתַם (khatam, “to seal”). The verb is now in the plural, covering all the groups mentioned that work under the cover of darkness. The suggestion that they “seal,” i.e., “mark” the house they will rob, goes against the meaning of the word “seal.”
[24:16] 119 tc Some commentators join this very short colon to the beginning of v. 17: “they do not know the light. For together…” becomes “for together they have not known the light.”
[24:17] 120 tn Heb “together.”
[24:18] 121 tc Many commentators find vv. 18-24 difficult on the lips of Job, and so identify this unit as a misplaced part of the speech of Zophar. They describe the enormities of the wicked. But a case can also be made for retaining it in this section. Gordis thinks it could be taken as a quotation by Job of his friends’ ideas.
[24:18] 122 tn The verb “say” is not in the text; it is supplied here to indicate that this is a different section.
[24:18] 124 sn The wicked person is described here as a spray or foam upon the waters, built up in the agitation of the waters but dying away swiftly.
[24:18] 125 tn The text reads, “he does not turn by the way of the vineyards.” This means that since the land is cursed, he/one does not go there. Bickell emended “the way of the vineyards” to “the treader of the vineyard” (see RSV, NRSV). This would mean that “no wine-presser would turn towards” their vineyards.
[24:19] 126 tn Heb “the waters of the snow.”
[24:19] 128 tn This is the meaning of the verse, which in Hebrew only has “The grave / they have sinned.”
[24:20] 129 tn Here “womb” is synecdoche, representing one’s mother.
[24:21] 130 tc The form in the text is the active participle, “feed; graze; shepherd.” The idea of “prey” is not natural to it. R. Gordis (Job, 270) argues that third he (ה) verbs are often by-forms of geminate verbs, and so the meaning here is more akin to רָעַע (ra’a’, “to crush”). The LXX seems to have read something like הֵרַע (hera’, “oppressed”).
[24:21] 131 tn Heb “the childless [woman], she does not give birth.” The verbal clause is intended to serve as a modifier here for the woman. See on subordinate verbal clauses GKC 490 §156.d, f.
[24:22] 132 tn God has to be the subject of this clause. None is stated in the Hebrew text, but “God” has been supplied in the translation for clarity.
[24:22] 133 tn Heb “he”; the referent (God) has been specified in the translation for clarity. See the note on the word “life” at the end of the line.
[24:22] 134 tn This line has been given a number of interpretations due to its cryptic form. The verb יָקוּם (yaqum) means “he rises up.” It probably is meant to have God as the subject, and be subordinated as a temporal clause to what follows. The words “against him” are not in the Hebrew text, but have been supplied in the translation to specify the object and indicate that “rise up” is meant in a hostile sense. The following verb וְלֹא־יַאֲמִין (vÿlo’-ya’amin), by its very meaning of “and he does not believe,” cannot have God as the subject, but must refer to the wicked.
[24:23] 135 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[24:23] 136 tn The expression לָבֶטַח (lavetakh, “in security”) precedes the verb that it qualifies – God “allows him to take root in security.” For the meaning of the verb, see Job 8:15.
[24:23] 137 tn Heb “his eyes are on.”
[24:23] 138 sn The meaning of the verse is that God may allow the wicked to rest in comfort and security, but all the time he is watching them closely with the idea of bringing judgment on them.
[24:24] 139 tn The Hebrew throughout this section (vv. 18-24) interchanges the singular and the plural. Here again we have “they are exalted…but he is not.” The verse is clear nonetheless: the wicked rise high, and then suddenly they are gone.
[24:24] 140 tn The verb is the Hophal of the rare verb מָכַךְ (makhakh), which seems to mean “to bend; to collapse.” The text would read “they are made to collapse like all others.” There is no reason here to change “like others” just because the MT is banal. But many do, following the LXX with “like mallows.” The LXX was making a translation according to sense. R. Gordis (Job, 271) prefers “like grass.”
[24:24] 141 tn The verb קָפַץ (qafats) actually means “to shut in,” which does not provide exactly the idea of being gathered, not directly at least. But a change to קָטַף (qataf, “pluck”) while attractive, is not necessary.
[24:24] 142 sn This marks the end of the disputed section, taken here to be a quotation by Job of their sentiments.
[24:25] 143 tn The word אַל (’al, “not”) is used here substantivally (“nothing”).
[11:1] 144 tn See BDAG 221 s.v. δέχομαι 5 for this translation of ἐδέξαντο (edexanto) here.
[11:1] 145 tn Here the phrase “word of God” is another way to describe the gospel (note the preceding verb ἐδέξαντο, edexanto, “accepted”). The phrase could also be translated “the word [message] from God.”
[11:2] 146 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:2] 147 tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.
[11:2] 148 tn Or “believers disputed with,” “believers criticized” (BDAG 231 s.v. διακρίνω 5.b).
[11:3] 149 tn Or “You were a guest in the home of” (according to L&N 23.12).
[11:3] 150 tn Or “and ate with.” It was table fellowship and the possibility of eating unclean food that disturbed them.
[11:4] 151 tn Or “to them in logical sequence,” “to them in order.” BDAG 490 s.v. καθεξῆς has “explain to someone point by point” for this phrase. This is the same term used in Luke 1:3.
[11:5] 152 tn This term describes a supernatural vision and reflects a clear distinction from something imagined (BDAG 718 s.v. ὅραμα 1). Peter repeated the story virtually word for word through v. 13. The repetition with this degree of detail shows the event’s importance.
[11:5] 153 tn Or “coming down.”
[11:5] 154 tn Or “the sky” (the same Greek word means both “heaven” and “sky”).
[11:6] 155 tn Grk “Staring I looked into it.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[11:6] 156 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.
[11:6] 157 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).
[11:7] 158 tn Or “kill.” Traditionally θῦσον (quson) is translated “kill,” but in the case of animals intended for food, “slaughter” is more appropriate.
[11:8] 159 tn Possibly there is a subtle distinction in meaning between κοινός (koinos) and ἀκάθαρτος (akaqartos) here, but according to L&N 53.39 it is difficult to determine precise differences in meaning based on existing contexts. The sentiment Peter expressed is like Ezek 4:14.
[11:9] 160 tn Or “declare.” The wording matches Acts 10:15.
[11:11] 161 tn Grk “And behold.”
[11:11] 162 sn Caesarea was a city on the coast of Palestine south of Mount Carmel (not Caesarea Philippi). See the note on Caesarea in Acts 10:1.
[11:11] map For location see Map2 C1; Map4 B3; Map5 F2; Map7 A1; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:11] 163 tn See BDAG 418 s.v. ἐφίστημι 1 for this meaning for ἐπέστησαν (epesthsan) here.
[11:11] 164 tn The word “staying” is not in the Greek text but is implied.
[11:12] 165 sn Six witnesses is three times more than what would normally be required. They could confirm the events were not misrepresented by Peter.
[11:14] 166 tn Grk “words” (ῥήματα, rJhmata), but in this context the overall message is meant rather than the individual words.
[11:15] 167 tn Or “came down on.”
[11:15] 168 tn The words “he did” are not in the Greek text but are implied. They form an ellipsis which must be supplied for the modern English reader. Some modern translations supply “it” rather than “he” because the gender of πνεῦμα (pneuma) in Greek is neuter, but there are sufficient NT contexts that use masculine pronouns to refer to the Spirit to justify the use of a masculine pronoun here in the translation.
[11:15] 169 sn At the beginning is an allusion to Acts 2 and Pentecost. The beginning is a way to refer to the start of the period of the realization of Jesus’ promise in Luke 24:49 and Acts 1:8. Peter was arguing that God gave Gentiles the same benefits he gave the Jews at the start of their mission.
[11:16] 170 sn The word of the Lord is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; here and in Luke 22:61, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.
[11:16] 171 tn The imperfect verb ἔλεγεν (elegen) is taken as a customary imperfect.
[11:16] 172 sn John…Spirit. This remark repeats Acts 1:5.
[11:17] 173 tc Codex Bezae (D) and {a few other Western witnesses} here lack ὁ θεός (Jo qeo", “God”), perhaps because these scribes considered the Holy Spirit to be the gift of Christ rather than the gift of God; thus leaving the subject implicit would naturally draw the reader back to v. 16 to see the Lord Jesus as the bestower of the Spirit.
[11:17] 174 sn That is, the same gift of the Holy Spirit.
[11:17] 175 tn Or “gave us when we believed”; or “gave us after we believed”; or “gave us who believed”; or “gave them when they believed the same gift as he also gave us.” The aorist dative plural participle πιστεύσασιν (pisteusasin) can be understood in several different ways: (1) It could modify ἡμῖν (Jhmin, “us”) or αὐτοῖς (autois, “them”). Proximity (it immediately follows ἡμῖν) would suggest that it belongs with ἡμῖν, so the last option (“gave them when they believed the same gift he also gave us”) is less likely. (2) The participle could be either adverbial or adjectival, modifying ἡμῖν. This decision is primarily a contextual one. The point Peter made is not whether or not the Gentiles believed, since both groups (“us” and “they”) had believed in the Lord Jesus Christ. The point was whether or not the Gentiles received the Spirit when they believed, just as Jewish Christians had received the Spirit on the day of Pentecost when they believed. Translated as an adjectival participle, πιστεύσασιν only affirms the fact of belief, however, and raises somewhat of a theological problem if one realizes, “Would God have given the Gentiles the Spirit if they had not believed?” (In other words, belief in itself is a theological prerequisite for receiving the Spirit. As such, in the case of the Gentiles, it is assumed.) Thus in context it makes more sense to understand the participle πιστεύσασιν as adverbial, related to the time of belief in connection with the giving of the Spirit. (3) The participle πιστεύσασιν as a temporal participle can refer to action antecedent to the action of the main verb ἔδωκεν (edwken) or contemporaneous with it. Logically, at least, the gift of the Spirit followed belief in the case of the original Christians, who had believed before the day of Pentecost. In the case of Cornelius and his household, belief and the reception of the Spirit were virtually simultaneous. One can argue that Peter is “summarizing” the experience of Jewish Christians, and therefore the actions of belief and reception of the Spirit, while historically separate, have been “telescoped” into one (“gave them the same gift as he gave us when we believed”), but to be technically accurate the participle πιστεύσασιν should be translated “gave them the same gift as he also gave us after we believed.” A number of these problems can be avoided, however, by using a translation in English that maintains some of the ambiguity of the Greek original. Thus “if God gave them the same gift as he also gave us after believing” is used, where the phrase “after believing” can refer either to “them” or to “us,” or both.
[11:17] 176 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[11:17] 177 tn Or “prevent,” “forbid” (BDAG 580 s.v. κωλύω 1.a). Peter’s point is that he will not stand in the way of God.
[11:18] 178 tn Grk “these things.”
[11:18] 179 tn Or “became silent,” but this would create an apparent contradiction with the subsequent action of praising God. The point, in context, is that they ceased objecting to what Peter had done.
[11:18] 180 tn Or “glorified.”
[11:18] 181 sn Here the summary phrase for responding to the gospel is the repentance that leads to life. Note how the presence of life is tied to the presence of the Spirit (cf. John 4:7-42; 7:37-39).
[11:18] 182 sn In the Greek text the phrase even to the Gentiles is in an emphatic position.
[11:19] 183 sn The phrase over Stephen means in connection with Stephen’s death. See Acts 8:1b-3.
[11:19] 184 tn Or “finally reached.” The translations “went as far as” and “finally reached” for διῆλθον (dihlqon) in this verse are given in L&N 15.17.
[11:19] 185 sn Phoenicia was an area along the Mediterranean coast north of Palestine.
[11:19] 186 tn Grk “and Cyprus,” 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.
[11:19] sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:19] 187 sn Antioch was a city in Syria (not Antioch in Pisidia). This was probably the third largest city in the Greco-Roman world (Alexandria in Egypt was the second largest, and Rome the largest) and was the seat of government in Syria. Five miles away was a major temple to Artemis, Apollo, and Astarte, major pagan deities.
[11:19] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.
[11:20] 189 sn Cyprus was a large island in the Mediterranean off the south coast of Asia Minor.
[11:20] 190 sn Cyrene was a city on the northern African coast west of Egypt.
[11:20] 191 tn Grk “among them, coming to Antioch began to speak.” The participle ἐλθόντες (elqonte") has been translated as a finite verb due to requirements of contemporary English style.
[11:20] 192 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:20] 193 sn The statement that some men from Cyprus and Cyrene…began to speak to the Greeks shows that Peter’s experience of reaching out to the Gentiles was not unique.
[11:21] 194 tn Grk “And the.” 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.
[11:21] 195 tn The participle πιστεύσας (pisteusa") is articular and thus cannot be adverbial. It is adjectival, modifying ἀριθμός (ariqmo"), but has been translated into English as a relative clause (“who believed”).
[11:21] 196 sn Again, the expression turned is a summary term for responding to the gospel.
[11:22] 198 tn Grk “was heard in the ears,” an idiom. L&N 24.67 states that the idiom means “to hear in secret” (which it certainly does in Matt 10:27), but secrecy does not seem to be part of the context here, and there is no particular reason to suggest the report was made in secret.
[11:22] 199 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:22] 200 tc ‡ Most
[11:22] 201 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19. Again the Jerusalem church exercised an oversight role.
[11:23] 202 tn Grk “Antioch, who when.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:23] 203 tn BDAG 883 s.v. προσμένω 1.a.β has “remain true to the Lord” for προσμένειν (prosmenein) in this verse.
[11:23] sn He…encouraged them all to remain true to the Lord. The call to faithfulness is frequent in Acts (2:40; 14:22; 15:32; 16:39; 20:1-2).
[11:23] 204 tn Grk “with purpose of heart”; BDAG 869 s.v. πρόθεσις 2.a translates this phrase “purpose of heart, i.e. devotion” here.
[11:24] 205 tn Grk “a significant crowd.”
[11:26] 206 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 207 tn Grk “So it happened that” 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.
[11:26] 208 tn Grk “year they”; the referents (Barnabas and Saul) have been specified in the translation for clarity.
[11:26] 209 tn Grk “a significant crowd.”
[11:26] 210 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:26] 211 sn The term Christians appears only here, in Acts 26:28, and 1 Pet 4:16 in the NT.
[11:27] 212 tn Grk “In these days,” but the dative generally indicates a specific time.
[11:27] 213 tn The word “some” is not in the Greek text, but is usually used in English when an unspecified number is mentioned.
[11:27] 214 sn Prophets are mentioned only here and in 13:1 and 21:10 in Acts.
[11:27] 215 sn Came down from Jerusalem. Antioch in Syria lies due north of Jerusalem. In Western languages it is common to speak of north as “up” and south as “down,” but the NT maintains the Hebrew idiom which speaks of any direction away from Jerusalem as down (since Mount Zion was thought of in terms of altitude).
[11:27] 216 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:27] 217 sn Antioch was a city in Syria (not Antioch in Pisidia). See the note in 11:19.
[11:27] map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2
[11:28] 218 tn Grk “getting up, predicted.” The participle ἀναστάς (anasta") has been translated as a finite verb due to requirements of contemporary English style.
[11:28] 219 tn Or “made clear”; Grk “indicated beforehand” (BDAG 920 s.v. σημαίνω 2).
[11:28] 221 sn This famine is one of the firmly fixed dates in Acts. It took place from
[11:28] 222 tn Or “whole Roman Empire.” While the word οἰκουμένη (oikoumenh) does occasionally refer specifically to the Roman Empire, BDAG 699 s.v. οἰκουνένη 2 does not list this passage (only Acts 24:5 and 17:6).
[11:28] 223 tn Grk “world, which.” The relative pronoun (“which”) was replaced by the demonstrative pronoun “this” and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:28] 224 sn This is best taken as a parenthetical note by the author. Claudius was the Roman emperor Tiberius Claudius Nero Germanicus, known as Claudius, who ruled from
[11:29] 225 tn So BDAG 410 s.v. εὐπορέω.
[11:29] 226 tn Or “determined,” “resolved.”
[11:29] 227 tn Grk “to send [something] for a ministry,” but today it is common to speak of sending relief for victims of natural disasters.
[11:29] sn The financial relief reflects the oneness of the church, meeting the needs of another (even racially distinct) community. Jerusalem, having ministered to them, now received ministry back. A later collection from Greece is noted in Rom 15:25-27, but it reflects the same spirit as this gift.
[11:30] 228 tn Grk “Judea, which they did.” The relative pronoun was omitted and a new sentence was begun in the translation at this point to improve the English style, due to the length of the sentence in Greek.
[11:30] 229 tn The words “their financial aid” are not in the Greek text, but are implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
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