Kejadian 20:6

20:6 Then in the dream God replied to him, “Yes, I know that you have done this with a clear conscience. ¹  That is why I have kept you ²  from sinning against me and why ³  I did not allow you to touch her.

Keluaran 19:12-13

19:12 You must set boundaries ⁴  for the people all around, saying, ‘Take heed ⁵  to yourselves not to go up on the mountain nor touch its edge. Whoever touches the mountain will surely be put to death! 19:13 No hand will touch him ⁶  – but he will surely be stoned or shot through, whether a beast or a human being; ⁷  he must not live.’ When the ram’s horn sounds a long blast they may ⁸  go up on the mountain.”

Keluaran 19:1

Israel at Sinai

19:1 ⁹ In the third month after the Israelites went out ¹⁰  from the land of Egypt, on the very day, ¹¹  they came to the Desert of Sinai.

Keluaran 16:22

16:22 And ¹²  on the sixth day they gathered twice as much food, two omers ¹³  per person; ¹⁴  and all the leaders ¹⁵  of the community ¹⁶  came and told ¹⁷  Moses.

Ayub 1:11

1:11 But ¹⁸  extend your hand and strike ¹⁹  everything he has, and he will no doubt ²⁰  curse you ²¹  to your face!”

Ayub 2:5

2:5 But extend your hand and strike his bone and his flesh, ²²  and he will no doubt ²³  curse you to your face!”

Ayub 19:21

19:21 Have pity on me, my friends, have pity on me,

for the hand of God has struck me.

Ayub 19:1

Job’s Reply to Bildad ²⁴ 

19:1 Then Job answered:

Kolose 1:1-2

Salutation

1:1 From Paul, ²⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful ²⁶  brothers and sisters ²⁷  in Christ, at Colossae. Grace and peace to you ²⁸  from God our Father! ²⁹ 

Kolose 1:17

1:17 He himself is before all things and all things are held together ³⁰  in him.

Kolose 2:21

2:21 “Do not handle! Do not taste! Do not touch!”

[20:6]  ¹ tn Heb “with the integrity of your heart.”

[20:6]  ² tn Heb “and I, even I, kept you.”

[20:6]  ³ tn Heb “therefore.”

[19:12]  ⁴ tn The verb is a Hiphil perfect (“make borders”) with vav (ו) consecutive, following the sequence of instructions.

[19:12]  ⁵ tn The Niphal imperative (“guard yourselves, take heed to yourselves”) is followed by two infinitives construct that provide the description of what is to be avoided – going up or touching the mountain.

[19:13]  ⁶ sn There is some ambiguity here. The clause either means that no man will touch the mountain, so that if there is someone who is to be put to death he must be stoned or shot since they could not go into the mountain region to get him, or, it may mean no one is to touch the culprit who went in to the region of the mountain.

[19:13]  ⁷ tn Heb “a man.”

[19:13]  ⁸ tn The nuance here is permissive imperfect, “they may go up.” The ram’s horn would sound the blast to announce that the revelation period was over and it was permitted then to ascend the mountain.

[19:1]  ⁹ sn This chapter is essentially about mediation. The people are getting ready to meet with God, receive the Law from him, and enter into a covenant with him. All of this required mediation and preparation. Through it all, Israel will become God’s unique possession, a kingdom of priests on earth – if they comply with his Law. The chapter can be divided as follows: vv. 1-8 tell how God, Israel’s great deliverer promised to make them a kingdom of priests; this is followed by God’s declaration that Moses would be the mediator (v. 9); vv. 10-22 record instructions for Israel to prepare themselves to worship Yahweh and an account of the manifestation of Yahweh with all the phenomena; and the chapter closes with the mediation of Moses on behalf of the people (vv. 23-25). Having been redeemed from Egypt, the people will now be granted a covenant with God. See also R. E. Bee, “A Statistical Study of the Sinai Pericope,” Journal of the Royal Statistical Society 135 (1972): 406-21.

[19:1]  ¹⁰ tn The construction uses the infinitive construct followed by the subjective genitive to form a temporal clause.

[19:1]  ¹¹ tn Heb “on this day.”

[16:22]  ¹² tn Heb “and it happened/was.”

[16:22]  ¹³ tn This construction is an exception to the normal rule for the numbers 2 through 10 taking the object numbered in the plural. Here it is “two of the omer” or “the double of the omer” (see GKC 433 §134.e).

[16:22]  ¹⁴ tn Heb “for one.”

[16:22]  ¹⁵ tn The word suggests “the ones lifted up” above others, and therefore the rulers or the chiefs of the people.

[16:22]  ¹⁶ tn Or “congregation” (KJV, ASV, NASB, NRSV).

[16:22]  ¹⁷ sn The meaning here is probably that these leaders, the natural heads of the families in the clans, saw that people were gathering twice as much and they reported this to Moses, perhaps afraid it would stink again (U. Cassuto, Exodus, 197).

[1:11]  ¹⁸ 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]  ¹⁹ tn The force of the imperatives in this sentence are almost conditional – if God were to do this, then surely Job would respond differently.

[1:11]  sn The two imperatives (“stretch out” and “strike”) and the word “hand” all form a bold anthropomorphic sentence. It is as if God would deliver a blow to Job with his fist. But the intended meaning is that God would intervene to destroy Job’s material and physical prosperity.

[1:11]  ²⁰ 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]  ²¹ 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.

[2:5]  ²² sn The “bones and flesh” are idiomatic for the whole person, his physical and his psychical/spiritual being (see further H. W. Wolff, Anthropology of the Old Testament, 26-28).

[2:5]  ²³ sn This is the same oath formula found in 1:11; see the note there.

[19:1]  ²⁴ sn Job is completely stunned by Bildad’s speech, and feels totally deserted by God and his friends. Yet from his despair a new hope emerges with a stronger faith. Even though he knows he will die in his innocence, he knows that God will vindicate him and that he will be conscious of the vindication. There are four parts to this reply: Job’s impatience with the speeches of his friends (2-6), God’s abandonment of Job and his attack (7-12), Job’s forsaken state and appeal to his friends (13-22), and Job’s confidence that he will be vindicated (23-29).

[1:1]  ²⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:2]  ²⁶ tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.

[1:2]  ²⁷ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:2]  ²⁸ tn Or “Grace to you and peace.”

[1:2]  ²⁹ tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these mss would surely have deleted the phrase in the rest of the corpus Paulinum), it is surely authentic.

[1:17]  ³⁰ tn BDAG 973 s.v. συνίστημι B.3 suggests “continue, endure, exist, hold together” here.