Ayub 13:2-5

13:2 What you know, ¹  I ²  know also;

I am not inferior ³  to you!

13:3 But I wish to speak ⁴  to the Almighty, ⁵ 

and I desire to argue ⁶  my case ⁷  with God.

13:4 But you, however, are inventors of lies; ⁸ 

all of you are worthless physicians! ⁹ 

13:5 If only you would keep completely silent! ¹⁰ 

For you, that would be wisdom. ¹¹ 

Amsal 26:4

26:4 Do not answer a fool according to his folly, ¹² 

lest you yourself also be like him. ¹³ 

Amsal 26:2

26:2 Like a fluttering bird or like a flying swallow,

so a curse without cause ¹⁴  does not come to rest. ¹⁵ 

Kolose 1:5

1:5 Your faith and love have arisen ¹⁶  from the hope laid up ¹⁷  for you in heaven, which you have heard about in the message of truth, the gospel ¹⁸ 

Kolose 1:21-23

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ¹⁹  minds ²⁰  as expressed through ²¹  your evil deeds, 1:22 but now he has reconciled you ²²  by his physical body through death to present you holy, without blemish, and blameless before him – 1:23 if indeed you remain in the faith, established and firm, ²³  without shifting ²⁴  from the hope of the gospel that you heard. This gospel has also been preached in all creation under heaven, and I, Paul, have become its servant.

[13:2]  ¹ tn Heb “Like your knowledge”; in other words Job is saying that his knowledge is like their knowledge.

[13:2]  ² tn The pronoun makes the subject emphatic and stresses the contrast: “I know – I also.”

[13:2]  ³ tn The verb “fall” is used here as it was in Job 4:13 to express becoming lower than someone, i.e., inferior.

[13:3]  ⁴ tn The verb is simply the Piel imperfect אֲדַבֵּר (’adabber, “I speak”). It should be classified as a desiderative imperfect, saying, “I desire to speak.” This is reinforced with the verb “to wish, desire” in the second half of the verse.

[13:3]  ⁵ tn The Hebrew title for God here is אֶל־שַׁדַּי (’el shadday, “El Shaddai”).

[13:3]  ⁶ tn The infinitive absolute functions here as the direct object of the verb “desire” (see GKC 340 §113.b).

[13:3]  ⁷ tn The infinitive הוֹכֵחַ (hokheakh) is from the verb יָכַח (yakhakh), which means “to argue, plead, debate.” It has the legal sense here of arguing a case (cf. 5:17).

[13:4]  ⁸ tn The טֹפְלֵי־שָׁקֶר (tofÿle shaqer) are “plasterers of lies” (Ps 119:69). The verb means “to coat, smear, plaster.” The idea is that of imputing something that is not true. Job is saying that his friends are inventors of lies. The LXX was influenced by the next line and came up with “false physicians.”

[13:4]  ⁹ tn The literal rendering of the construct would be “healers of worthlessness.” Ewald and Dillmann translated it “patchers” based on a meaning in Arabic and Ethiopic; this would give the idea “botchers.” But it makes equally good sense to take “healers” as the meaning, for Job’s friends came to minister comfort and restoration to him – but they failed. See P. Humbert, “Maladie et medicine dans l’AT,” RHPR 44 (1964): 1-29.

[13:5]  ¹⁰ tn The construction is the imperfect verb in the wish formula preceded by the infinitive that intensifies it. The Hiphil is not directly causative here, but internally – “keep silent.”

[13:5]  ¹¹ tn The text literally reads, “and it would be for you for wisdom,” or “that it would become your wisdom.” Job is rather sarcastic here, indicating if they shut up they would prove themselves to be wise (see Prov 17:28).

[26:4]  ¹² sn One should not answer a fool’s foolish questions in line with the fool’s mode of reasoning (J. H. Greenstone, Proverbs, 274).

[26:4]  ¹³ sn The person who descends to the level of a fool to argue with him only looks like a fool as well.

[26:2]  ¹⁴ tn Heb “causeless curse” (KJV similar) describes an undeserved curse (cf. NIV, NRSV). The Hebrew word translated “causeless” is the adverb from ָחנַן (khanan); it means “without cause; gratuitous.”

[26:2]  sn This proverb is saying that a curse that is uttered will be powerless if that curse is undeserved. It was commonly believed in the ancient world that blessings and curses had power in themselves, that once spoken they were effectual. But scripture makes it clear that the power of a blessing or a curse depends on the power of the one behind it (e.g., Num 22:38; 23:8). A curse would only take effect if the one who declared it had the authority to do so, and he would only do that if the curse was deserved.

[26:2]  ¹⁵ tc The MT has the negative with the verb “to enter; to come” to mean “will not come” (לֹא תָבֹא, lo’ tavo’). This is interpreted to mean “will not come to rest” or “will not come home.” Some commentators have taken the Qere reading of לוֹ (lo) instead, and read it as “will come home to him.” This is also a little difficult; but it gives the idea that an undeserved curse will come [back] to him [who gave it]. Just as a bird will fly around and eventually come home, so will the undeserved curse return on the one who gave it. This is plausible; but there is no referent for the suffix, making it syntactically difficult.

[1:5]  ¹⁶ tn Col 1:3-8 form one long sentence in the Greek text and have been divided at the end of v. 4 and v. 6 and within v. 6 for clarity, in keeping with the tendency in contemporary English toward shorter sentences. Thus the phrase “Your faith and love have arisen from the hope” is literally “because of the hope.” The perfect tense “have arisen” was chosen in the English to reflect the fact that the recipients of the letter had acquired this hope at conversion in the past, but that it still remains and motivates them to trust in Christ and to love one another.

[1:5]  ¹⁷ tn BDAG 113 s.v. ἀπόκειμαι 2 renders ἀποκειμένην (apokeimenhn) with the expression “reserved” in this verse.

[1:5]  ¹⁸ tn The term “the gospel” (τοῦ εὐαγγελίου, tou euangeliou) is in apposition to “the word of truth” (τῷ λόγῳ τῆς ἀληθείας, tw logw th" alhqeia") as indicated in the translation.

[1:21]  ¹⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ²¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:22]  ²² tc Some of the better representatives of the Alexandrian and Western texts have a passive verb here instead of the active ἀποκατήλλαξεν (apokathllaxen, “he has reconciled”): ἀποκατηλλάγητε (apokathllaghte) in (Ì⁴⁶) B, ἀποκατήλλακται [sic] (apokathllaktai) in 33, and ἀποκαταλλαγέντες (apokatallagente") in D* F G. Yet the active verb is strongly supported by א A C D² Ψ 048 075 [0278] 1739 1881 Ï lat sy. Internally, the passive creates an anacoluthon in that it looks back to the accusative ὑμᾶς (Juma", “you”) of v. 21 and leaves the following παραστῆσαι (parasthsai) dangling (“you were reconciled…to present you”). The passive reading is certainly the harder reading. As such, it may well explain the rise of the other readings. At the same time, it is possible that the passive was produced by scribes who wanted some symmetry between the ποτε (pote, “at one time”) of v. 21 and the νυνὶ δέ (nuni de, “but now”) of v. 22: Since a passive periphrastic participle is used in v. 21, there may have a temptation to produce a corresponding passive form in v. 22, handling the ὑμᾶς of v. 21 by way of constructio ad sensum. Since παραστῆσαι occurs ten words later, it may not have been considered in this scribal modification. Further, the Western reading (ἀποκαταλλαγέντες) hardly seems to have arisen from ἀποκατηλλάγητε (contra TCGNT 555). As difficult as this decision is, the preferred reading is the active form because it is superior externally and seems to explain the rise of all forms of the passive readings.

[1:22]  tn The direct object is omitted in the Greek text, but it is clear from context that “you” (ὑμᾶς, Jumas) is implied.

[1:23]  ²³ tn BDAG 276 s.v. ἑδραῖος suggests “firm, steadfast.”

[1:23]  ²⁴ tn BDAG 639 s.v. μετακινέω suggests “without shifting from the hope” here.