Boks TemuanJob 1:1-22
KonteksI. The Prologue (1:1-2:13)
Job’s Good Life 11:1 2 There was a man 3 in the land of Uz 4 whose 5 name was Job. 6 And that man was pure 7 and upright, 8 one who feared God and turned away from evil. 9 1:2 Seven 10 sons and three daughters were born to him. 11 1:3 His possessions 12 included 13 7,000 sheep, 3,000 camels, 500 yoke of oxen, and 500 female donkeys; in addition he had a very great household. 14 Thus he 15 was the greatest of all the people in the east. 16
1:4 Now his sons used to go 17 and hold 18 a feast in the house of each one in turn, 19 and they would send and invite 20 their three 21 sisters to eat and to drink with them. 1:5 When 22 the days of their feasting were finished, 23 Job would send 24 for them and sanctify 25 them; he would get up early 26 in the morning and offer burnt offerings according to 27 the number of them all. For Job thought, “Perhaps 28 my children 29 have sinned and cursed 30 God in their hearts.” This was Job’s customary practice. 31
1:6 Now the day came when 33 the sons of God 34 came to present themselves before 35 the Lord – and Satan 36 also arrived among them. 1:7 The Lord said to Satan, “Where have you come from?” 37 And Satan answered the Lord, 38 “From roving about 39 on the earth, and from walking back and forth across it.” 40 1:8 So the Lord said to Satan, “Have you considered 41 my servant Job? There 42 is no one like him on the earth, a pure and upright man, one who fears God and turns away 43 from evil.”
1:9 Then Satan answered the Lord, “Is it for nothing that Job fears God? 44 1:10 Have you 45 not made a hedge 46 around him and his household and all that he has on every side? You have blessed 47 the work of his hands, and his livestock 48 have increased 49 in the land. 1:11 But 50 extend your hand and strike 51 everything he has, and he will no doubt 52 curse you 53 to your face!”
1:12 So the Lord said to Satan, “All right then, 54 everything he has is 55 in your power. 56 Only do not extend your hand against the man himself!” 57 So Satan went out 58 from the presence of the Lord. 59
1:13 Now the day 61 came when Job’s 62 sons and daughters were eating and drinking wine in their oldest brother’s house, 1:14 and a messenger came to Job, saying, “The oxen were plowing 63 and the donkeys were grazing beside them, 1:15 and the Sabeans 64 swooped down 65 and carried them all away, and they killed 66 the servants with the sword! 67 And I – only I alone 68 – escaped to tell you!”
1:16 While this one was still speaking, 69 another messenger arrived 70 and said, “The fire of God 71 has fallen from heaven 72 and has burned up the sheep and the servants – it has consumed them! And I – only I alone – escaped to tell you!”
1:17 While this one was still speaking another messenger arrived and said, “The Chaldeans 73 formed three bands and made a raid 74 on the camels and carried them all away, and they killed the servants with the sword! 75 And I – only I alone – escaped to tell you!”
1:18 While this one was still speaking another messenger arrived and said, “Your sons and your daughters were eating and drinking wine in their oldest brother’s house, 1:19 and suddenly 76 a great wind 77 swept across 78 the wilderness and struck the four corners of the house, and it fell on the young people, and they died! And I – only I alone – escaped to tell you!”
1:20 Then Job got up 79 and tore his robe. 80 He shaved his head, 81 and then he threw himself down with his face to the ground. 82 1:21 He said, “Naked 83 I came from my mother’s womb, and naked I will return there. 84 The Lord gives, and the Lord takes away. 85 May the name of the Lord 86 be blessed!” 1:22 In all this Job did not sin, nor did he charge God with moral impropriety. 87
Judges 4:1-24
Konteks4:1 The Israelites again did evil in the Lord’s sight 88 after Ehud’s death. 4:2 The Lord turned them over to 89 King Jabin of Canaan, who ruled in Hazor. 90 The general of his army was Sisera, who lived in Harosheth Haggoyim. 91 4:3 The Israelites cried out for help to the Lord, because Sisera 92 had nine hundred chariots with iron-rimmed wheels, 93 and he cruelly 94 oppressed the Israelites for twenty years.
4:4 Now Deborah, a prophetess, 95 wife of Lappidoth, was 96 leading 97 Israel at that time. 4:5 She would sit 98 under the Date Palm Tree of Deborah between Ramah and Bethel 99 in the Ephraimite hill country. The Israelites would come up to her to have their disputes settled. 100
4:6 She summoned 101 Barak son of Abinoam from Kedesh in Naphtali. She said to him, “Is it not true that the Lord God of Israel is commanding you? Go, march to Mount Tabor! Take with you ten thousand men from Naphtali and Zebulun! 4:7 I will bring Sisera, the general of Jabin’s army, to you at the Kishon River, along with his chariots and huge army. 102 I will hand him over to you.” 4:8 Barak said to her, “If you go with me, I will go. But if you do not go with me, I will not go.” 4:9 She said, “I will indeed go with you. But you will not gain fame 103 on the expedition you are undertaking, 104 for the Lord will turn Sisera over to a woman.” 105 Deborah got up and went with Barak to Kedesh. 4:10 Barak summoned men from Zebulun and Naphtali to Kedesh. Ten thousand men followed him; 106 Deborah went up with him as well. 4:11 Now Heber the Kenite had moved away 107 from the Kenites, the descendants of Hobab, Moses’ father-in-law. He lived 108 near the great tree in Zaanannim near Kedesh.
4:12 When Sisera heard 109 that Barak son of Abinoam had gone up to Mount Tabor, 4:13 he 110 ordered 111 all his chariotry – nine hundred chariots with iron-rimmed wheels – and all the troops he had with him to go from Harosheth-Haggoyim to the River Kishon. 4:14 Deborah said to Barak, “Spring into action, 112 for this is the day the Lord is handing Sisera over to you! 113 Has the Lord not taken the lead?” 114 Barak quickly went down from Mount Tabor with ten thousand men following him. 4:15 The Lord routed 115 Sisera, all his chariotry, and all his army with the edge of the sword. 116 Sisera jumped out of 117 his chariot and ran away on foot. 4:16 Now Barak chased the chariots and the army all the way to Harosheth Haggoyim. Sisera’s whole army died 118 by the edge of the sword; not even one survived! 119
4:17 Now Sisera ran away on foot to the tent of Jael, wife of Heber the Kenite, for King Jabin of Hazor 120 and the family of Heber the Kenite had made a peace treaty. 121 4:18 Jael came out to welcome Sisera. She said to him, “Stop and rest, 122 my lord. Stop and rest with me. Don’t be afraid.” So Sisera 123 stopped to rest in her tent, and she put a blanket over him. 4:19 He said to her, “Give me a little water to drink, because I’m thirsty.” She opened a goatskin container of milk and gave him some milk to drink. Then she covered him up again. 4:20 He said to her, “Stand watch at the entrance to the tent. If anyone comes along and asks you, ‘Is there a man here?’ say ‘No.’” 4:21 Then Jael wife of Heber took a tent peg in one hand and a hammer in the other. 124 She crept up on him, drove the tent peg through his temple into the ground 125 while he was asleep from exhaustion, 126 and he died. 4:22 Now Barak was chasing Sisera. Jael went out to welcome him. She said to him, “Come here and I will show you the man you are searching for.” He went with her into the tent, 127 and there he saw Sisera sprawled out dead 128 with the tent peg in his temple.
4:23 That day God humiliated King Jabin of Canaan before the Israelites. 4:24 Israel’s power continued to overwhelm 129 King Jabin of Canaan until they did away with 130 him. 131
Acts 7:44-60
Konteks7:44 Our ancestors 132 had the tabernacle 133 of testimony in the wilderness, 134 just as God 135 who spoke to Moses ordered him 136 to make it according to the design he had seen. 7:45 Our 137 ancestors 138 received possession of it and brought it in with Joshua when they dispossessed the nations that God drove out before our ancestors, 139 until the time 140 of David. 7:46 He 141 found favor 142 with 143 God and asked that he could 144 find a dwelling place 145 for the house 146 of Jacob. 7:47 But Solomon built a house 147 for him. 7:48 Yet the Most High 148 does not live in houses made by human hands, 149 as the prophet says,
7:49 ‘Heaven is my throne,
and earth is the footstool for my feet.
What kind of house will you build for me, says the Lord,
or what is my resting place? 150
7:50 Did my hand 151 not make all these things?’ 152
7:51 “You stubborn 153 people, with uncircumcised 154 hearts and ears! 155 You are always resisting the Holy Spirit, like your ancestors 156 did! 7:52 Which of the prophets did your ancestors 157 not persecute? 158 They 159 killed those who foretold long ago the coming of the Righteous One, 160 whose betrayers and murderers you have now become! 161 7:53 You 162 received the law by decrees given by angels, 163 but you did not obey 164 it.” 165
7:54 When they heard these things, they became furious 166 and ground their teeth 167 at him. 7:55 But Stephen, 168 full 169 of the Holy Spirit, looked intently 170 toward heaven and saw the glory of God, and Jesus standing 171 at the right hand of God. 7:56 “Look!” he said. 172 “I see the heavens opened, and the Son of Man standing at the right hand of God!” 7:57 But they covered their ears, 173 shouting out with a loud voice, and rushed at him with one intent. 7:58 When 174 they had driven him out of the city, they began to stone him, 175 and the witnesses laid their cloaks 176 at the feet of a young man named Saul. 7:59 They 177 continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell 178 to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” 179 When 180 he had said this, he died. 181
[1:1] 1 sn See N. C. Habel, “The Narrative Art of Job,” JSOT 27 (1983): 101-11; J. J. Owens, “Prologue and Epilogue,” RevExp 68 (1971): 457-67; and R. Polzin, “The Framework of the Book of Job,” Int 31 (1974): 182-200.
[1:1] 2 sn The Book of Job is one of the major books of wisdom literature in the Bible. But it is a different kind of wisdom. Whereas the Book of Proverbs is a collection of the short wisdom sayings, Job is a thorough analysis of the relationship between suffering and divine justice put in a dramatic poetic form. There are a number of treatises on this subject in the ancient Near East, but none of them are as thorough and masterful as Job. See J. Gray, “The Book of Job in the Context of Near Eastern Literature,” ZAW 82 (1970): 251-69; S. N. Kramer, “Man and His God, A Sumerian Variation on the ‘Job’ Motif,” VTSup 3 (1953): 170-82. While the book has fascinated readers for ages, it is a difficult book, difficult to translate and difficult to study. Most of it is written in poetic parallelism. But it is often very cryptic, it is written with unusual grammatical constructions, and it makes use of a large number of very rare words. All this has led some scholars to question if it was originally written in Hebrew or some other related Semitic dialect or language first. There is no indication of who the author was. It is even possible that the work may have been refined over the years; but there is no evidence for this either. The book uses a variety of genres (laments, hymns, proverbs, and oracles) in the various speeches of the participants. This all adds to the richness of the material. And while it is a poetic drama using cycles of speeches, there is no reason to doubt that the events represented here do not go back to a real situation and preserve the various arguments. Several indications in the book would place Job’s dates in the time of the patriarchs. But the composition of the book, or at least its final form, may very well come from the first millennium, maybe in the time of the flowering of wisdom literature with Solomon. We have no way of knowing when the book was written, or when its revision was completed. But dating it late in the intertestamental period is ruled out by the appearance of translations and copies of it, notably bits of a Targum of Job in the Dead Sea Scrolls. Among the general works and commentaries, see A. Hurvitz, “The Date of the Prose Tale of Job Linguistically Reconsidered,” HTR 67 (1974): 17-34; R. H. Pfeiffer, “The Priority of Job over Isaiah 40-55,” JBL 46 (1927): 202ff. The book presents many valuable ideas on the subject of the suffering of the righteous. Ultimately it teaches that one must submit to the wisdom of the Creator. But it also indicates that the shallow answers of Job’s friends do not do justice to the issue. Their arguments that suffering is due to sin are true to a point, but they did not apply to Job. His protests sound angry and belligerent, but he held tenaciously to his integrity. His experience shows that it is possible to live a pure life and yet still suffer. He finally turns his plea to God, demanding a hearing. This he receives, of course, only to hear that God is sovereignly ruling the universe. Job can only submit to him. In the end God does not abandon his sufferer. For additional material, see G. L. Archer, The Book of Job; H. H. Rowley, “The Book of Job and Its Meaning,” BJRL 41 (1958/59): 167-207; J. A. Baker, The Book of Job; C. L. Feinberg, “The Book of Job,” BSac 91 (1934): 78-86; R. Polzin and D. Robertson, “Studies in the Book of Job,” Semeia 7 (Missoula: Scholars Press, 1977).
[1:1] 3 tn The Hebrew construction is literally “a man was,” using אִישׁ הָיָה (’ish hayah) rather than a preterite first. This simply begins the narrative.
[1:1] 4 sn The term Uz occurs several times in the Bible: a son of Aram (Gen 10:23), a son of Nahor (Gen 22:21), and a descendant of Seir (Gen 36:28). If these are the clues to follow, the location would be north of Syria or south near Edom. The book tells how Job’s flocks were exposed to Chaldeans, the tribes between Syria and the Euphrates (1:17), and in another direction to attacks from the Sabeans (1:15). The most prominent man among his friends was from Teman, which was in Edom (2:11). Uz is also connected with Edom in Lamentations 4:21. The most plausible location, then, would be east of Israel and northeast of Edom, in what is now North Arabia. The LXX has “on the borders of Edom and Arabia.” An early Christian tradition placed his home in an area about 40 miles south of Damascus, in Baashan at the southeast foot of Hermon.
[1:1] 5 tn In Hebrew the defining relative clause (“whose name was Job”) is actually an asyndetic verbless noun-clause placed in apposition to the substantive (“a man”); see GKC 486 §155.e.
[1:1] 6 sn The name “Job” is mentioned by Ezekiel as one of the greats in the past – Noah, Job, and Daniel (14:14). The suffering of Job was probably well known in the ancient world, and this name was clearly part of that tradition. There is little reason to try to determine the etymology and meaning of the name, since it may not be Hebrew. If it were Hebrew, it might mean something like “persecuted,” although some suggest “aggressor.” If Arabic it might have the significance of “the one who always returns to God.”
[1:1] 7 tn The word תָּם (tam) has been translated “perfect” (so KJV, ASV). The verbal root תָּמַם (tamam) means “to be blameless, complete.” The word is found in Gen 25:27 where it describes Jacob as “even-tempered.” It also occurs in Ps 64:5 (64:4 ET) and Prov 29:10. The meaning is that a person or a thing is complete, perfect, flawless. It does not mean that he was sinless, but that he was wholeheartedly trying to please God, that he had integrity and was blameless before God.
[1:1] 8 tn The word יָשָׁר (yashar, “upright”) is complementary to “blameless.” The idea is “upright, just,” and applies to his relationships with others (Ps 37:37 and 25:21).
[1:1] 9 sn These two expressions indicate the outcome of Job’s character. “Fearing God” and “turning from evil” also express two correlative ideas in scripture; they signify his true piety – he had reverential fear of the
[1:2] 10 sn The numbers used in the chapter, seven, three, and five, carry the symbolism in the Bible of perfection and completeness (see J. J. Davis, Biblical Numerology). Job’s “seven sons” are listed first because in the East sons were considered more valuable than daughters (recall Ruth, who is “better than seven sons” [Ruth 4:15]).
[1:2] 11 tn The verb begins the sentence: “and there were born.” This use of the preterite with vav (ו) consecutive, especially after the verb הָיָה (hayah, “to be”), is explanatory: there was a man…and there was born to him…” (IBHS 551-52 §33.2.2b).
[1:3] 19 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] 20 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] 21 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] 22 tn Heb “and that man.”
[1:3] 23 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] 28 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] 29 tn Heb “make a feast.”
[1:4] 30 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] 31 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] 32 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] 37 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] 38 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] 39 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] 41 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] 42 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] 43 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] 44 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] 45 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] 46 tn The imperfect expresses continual action in past time, i.e., a customary imperfect (GKC 315 §107.e).
[1:6] 46 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] 47 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] 48 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] 49 tn The preposition עַל (’al) in this construction after a verb of standing or going means “before” (GKC 383 §119.cc).
[1:6] 50 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] 55 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] 56 tn Heb “answered the
[1:7] 57 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] 58 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).
[1:8] 64 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] 65 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] 66 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] 73 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] 82 tn The use of the independent personal pronoun here emphasizes the subject of the verb: “Have you not put up a hedge.”
[1:10] 83 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] 84 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] 85 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] 86 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] 91 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] 92 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] 93 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] 94 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] 100 tn The particle הִנֵּה (hinneh, “behold”) introduces a foundational clause upon which the following volitional clause is based.
[1:12] 101 tn The versions add a verb here: “delivered to” or “abandoned to” the hand of Satan.
[1:12] 102 tn Heb “in your hand.” The idiom means that it is now Satan’s to do with as he pleases.
[1:12] 103 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] 104 tn The Targum to Job adds “with permission” to show that he was granted leave from God’s presence.
[1:12] 105 sn So Satan, having received his permission to test Job’s sincerity, goes out from the
[1:13] 109 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] 110 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] 111 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[1:14] 118 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] 127 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] 128 tn The Hebrew is simply “fell” (from נָפַל, nafal). To “fall upon” something in war means to attack quickly and suddenly.
[1:15] 129 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] 130 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] 131 tn The pleonasms in the verse emphasize the emotional excitement of the messenger.
[1:16] 136 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] 137 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] 138 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] 139 tn Or “from the sky.” The Hebrew word שָׁמַיִם (shamayim) may be translated “heaven[s]” or “sky” depending on the context.
[1:17] 145 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] 146 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] 147 tn Heb “with the edge/mouth of the sword.”
[1:19] 154 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] 155 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] 156 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] 163 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] 164 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] 165 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] 166 tn This last verb is the Hishtaphel of the word חָוָה (khavah; BDB 1005 s.v. שָׁחָה); it means “to prostrate oneself, to cause oneself to be low to the ground.” In the OT it is frequently translated “to worship” because that is usually why the individual would kneel down and then put his or her forehead to the ground at the knees. But the word essentially means “to bow down to the ground.” Here “worship” (although employed by several English translations, cf. KJV, NASB, NIV, NRSV, CEV) conveys more than what is taking place – although Job’s response is certainly worshipful. See G. I. Davies, “A Note on the Etymology of histahawah,” VT 29 (1979): 493-95; and J. A. Emerton, “The Etymology of histahawah,” OTS (1977): 41-55.
[1:21] 172 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] 173 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] 174 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] 175 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] 181 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.
[4:1] 190 tn Heb “did evil in the eyes of the
[4:2] 199 tn Heb “the
[4:2] 200 tn Or “King Jabin of Hazor, a Canaanite ruler.”
[4:2] 201 tn Or “Harosheth of the Pagan Nations”; cf. KJV “Harosheth of the Gentiles.”
[4:3] 208 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:3] 209 tn Regarding the translation “chariots with iron-rimmed wheels,” see Y. Yadin, The Art of Warfare in Biblical Lands, 255, and the article by R. Drews, “The ‘Chariots of Iron’ of Joshua and Judges,” JSOT 45 (1989): 15-23.
[4:3] 210 tn Heb “with strength.”
[4:4] 217 tn Heb “ a woman, a prophetess.” In Hebrew idiom the generic “woman” sometimes precedes the more specific designation. See GKC 437-38 §135.b.
[4:4] 218 tn Heb “she was.” The pronoun refers back to the nominative absolute “Deborah.” Hebrew style sometimes employs such resumptive pronouns when lengthy qualifiers separate the subject from the verb.
[4:5] 226 tn That is, “consider legal disputes.”
[4:5] 227 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[4:5] 228 tn Heb “for judgment.”
[4:6] 235 tn Heb “sent and summoned.”
[4:7] 244 tn Heb “horde”; “multitude.”
[4:9] 254 tn Heb “on [account of (?)] the way which you are walking.” Another option is to translate, “due to the way you are going about this.” In this case direct reference is made to Barak’s hesitancy as the reason for his loss of glory.
[4:9] 255 tn Heb “for into the hands of a woman the
[4:10] 262 tn Heb “went up at his feet.”
[4:11] 272 tn Heb “pitched his tent.”
[4:12] 280 tn Heb “and they told Sisera.”
[4:13] 289 tn Heb “Sisera.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[4:14] 299 tn The verb form (a Hebrew perfect, indicating completed action from the standpoint of the speaker) emphasizes the certainty of the event. Though it had not yet taken place, the
[4:14] 300 tn Heb “Has the
[4:15] 307 tn Or “caused to panic.”
[4:15] 308 tn The Hebrew text also includes the phrase “before Barak.” This has not been included in the translation for stylistic reasons.
[4:15] 309 tn Heb “got down from.”
[4:17] 325 map For location see Map1 D2; Map2 D3; Map3 A2; Map4 C1.
[4:17] 326 tn Heb “for there was peace between.”
[4:18] 334 tn Heb “Turn aside” (also a second time later in this verse).
[4:18] 335 tn Heb “he”; the referent (Sisera) has been specified in the translation for clarity.
[4:21] 343 tn Heb “took a tent peg and put a hammer in her hand.”
[4:21] 344 tn Heb “and it went into the ground.”
[4:21] 345 tn Heb “and exhausted.” Another option is to understand this as a reference to the result of the fatal blow. In this case, the phrase could be translated, “and he breathed his last.”
[4:22] 352 tn Heb “he went to her.”
[4:22] 353 tn Heb “fallen, dead.”
[4:24] 361 tn Heb “The hand of the Israelites became more and more severe against.”
[4:24] 363 tn Heb “Jabin king of Canaan.” The proper name and title have been replaced by the pronoun (“he”) in the translation for stylistic reasons.
[7:44] 370 tn Or “forefathers”; Grk “fathers.”
[7:44] 373 tn Grk “the one”; the referent (God) has been specified in the translation for clarity.
[7:44] 374 tn The word “him” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
[7:45] 379 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.
[7:45] 380 tn Or “forefathers”; Grk “fathers.”
[7:45] 381 tn Or “forefathers”; Grk “fathers.”
[7:45] 382 tn Grk “In those days.”
[7:46] 388 tn Grk “David, who” The relative pronoun was replaced by the pronoun “he” and a new sentence was begun in the translation at this point to improve the English style.
[7:46] 390 tn Grk “before,” “in the presence of.”
[7:46] 391 tn The words “that he could” are not in the Greek text, but are implied as the (understood) subject of the infinitive εὑρεῖν (Jeurein). This understands David’s request as asking that he might find the dwelling place. The other possibility would be to supply “that God” as the subject of the infinitive: “and asked that God find a dwelling place.” Unfortunately this problem is complicated by the extremely difficult problem with the Greek text in the following phrase (“house of Jacob” vs. “God of Jacob”).
[7:46] 392 tn On this term see BDAG 929 s.v. σκήνωμα a (Ps 132:5).
[7:46] 393 tc Some
[7:47] 397 sn See 1 Kgs 8:1-21.
[7:48] 406 sn The title the Most High points to God’s majesty (Heb 7:1; Luke 1:32, 35; Acts 16:7).
[7:48] 407 sn The phrase made by human hands is negative in the NT: Mark 14:58; Acts 17:24; Eph 2:11; Heb 9:11, 24. It suggests “man-made” or “impermanent.” The rebuke is like parts of the Hebrew scripture where the rebuke is not of the temple, but for making too much of it (1 Kgs 8:27; Isa 57:15; 1 Chr 6:8; Jer 7:1-34).
[7:49] 415 sn What kind…resting place? The rhetorical questions suggest mere human beings cannot build a house to contain God.
[7:50] 424 tn Or “Did I.” The phrase “my hand” is ultimately a metaphor for God himself.
[7:50] 425 tn The question in Greek introduced with οὐχί (ouci) expects a positive reply.
[7:51] 433 sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.
[7:51] 434 tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.
[7:51] 435 tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)
[7:51] 436 tn Or “forefathers”; Grk “fathers.”
[7:52] 442 tn Or “forefathers”; Grk “fathers.”
[7:52] 443 sn Which…persecute. The rhetorical question suggests they persecuted them all.
[7:52] 444 tn Grk “And they.” 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.
[7:52] 445 sn The Righteous One is a reference to Jesus Christ.
[7:52] 446 sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).
[7:53] 451 tn Grk “whose betrayers and murderers you have now become, who received the law” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the pronoun “You” supplied in place of the Greek relative pronoun to make a complete sentence in English.
[7:53] 452 tn Traditionally, “as ordained by angels,” but εἰς (eis) with the accusative here should be understood as instrumental (a substitute for ἐν [en]); so BDAG 291 s.v. εἰς 9, BDF §206. Thus the phrase literally means “received the law by the decrees [orders] of angels” with the genitive understood as a subjective genitive, that is, the angels gave the decrees.
[7:53] 453 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
[7:53] 454 tn Or “did not obey it.”
[7:54] 460 tn This verb, which also occurs in Acts 5:33, means “cut to the quick” or “deeply infuriated” (BDAG 235 s.v. διαπρίω).
[7:54] 461 tn Or “they gnashed their teeth.” This idiom is a picture of violent rage (BDAG 184 s.v. βρύχω). See also Ps 35:16.
[7:55] 469 tn Grk “he”; the referent (Stephen) has been specified in the translation for clarity.
[7:55] 470 tn Grk “being full,” but the participle ὑπάρχων (Juparcwn) has not been translated since it would be redundant in English.
[7:55] 471 tn Grk “looking intently toward heaven, saw.” The participle ἀτενίσας (atenisa") has been translated as a finite verb due to requirements of contemporary English style.
[7:55] 472 sn The picture of Jesus standing (rather than seated) probably indicates his rising to receive his child. By announcing his vision, Stephen thoroughly offended his audience, who believed no one could share God’s place in heaven. The phrase is a variation on Ps 110:1.
[7:56] 478 tn Grk “And he said, ‘Look!’” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:57] 487 sn They covered their ears to avoid hearing what they considered to be blasphemy.
[7:58] 496 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:58] 497 sn They began to stone him. The irony of the scene is that the people do exactly what the speech complains about in v. 52.
[7:58] 498 tn Or “outer garments.”
[7:59] 505 tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 514 tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.
[7:60] 515 sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).
[7:60] 516 tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.
[7:60] 517 tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.
