Ayub 5:8
Konteks5:8 “But 2 as for me, 3 I would seek 4 God, 5
and to God 6 I would set forth my case. 7
Ayub 11:13
Konteks11:13 “As for you, 8 if you prove faithful, 9
and if 10 you stretch out your hands toward him, 11
Ayub 22:21-30
Konteks22:21 “Reconcile yourself 12 with God, 13
and be at peace 14 with him;
in this way your prosperity will be good.
22:22 Accept instruction 15 from his mouth
and store up his words 16 in your heart.
22:23 If you return to the Almighty, you will be built up; 17
if you remove wicked behavior far from your tent,
22:24 and throw 18 your gold 19 in the dust –
your gold 20 of Ophir
among the rocks in the ravines –
22:25 then the Almighty himself will be your gold, 21
and the choicest 22 silver for you.
22:26 Surely then you will delight yourself 23 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. 24
22:28 Whatever you decide 25 on a matter,
it will be established for you,
and light will shine on your ways.
22:29 When people are brought low 26 and you say
‘Lift them up!’ 27
then he will save the downcast; 28
22:30 he will deliver even someone who is not innocent, 29
who will escape 30 through the cleanness of your hands.”
Ayub 22:2
Konteks22:2 “Is it to God that a strong man is of benefit?
Is it to him that even a wise man is profitable? 31
Ayub 33:12-13
Konteks33:12 Now in this, you are not right – I answer you, 32
for God is greater than a human being. 33
33:13 Why do you contend against him,
that he does not answer all a person’s 34 words?
Yesaya 55:6-7
Konteks55:6 Seek the Lord while he makes himself available; 35
call to him while he is nearby!
55:7 The wicked need to abandon their lifestyle 36
and sinful people their plans. 37
They should return 38 to the Lord, and he will show mercy to them, 39
and to their God, for he will freely forgive them. 40
Matius 7:7-8
Konteks7:7 “Ask 41 and it will be given to you; seek and you will find; knock and the door 42 will be opened for you. 7:8 For everyone who asks 43 receives, and the one who seeks finds, and to the one who knocks, the door will be opened.
Ibrani 3:7-8
Konteks3:7 Therefore, as the Holy Spirit says, 44
“Oh, that today you would listen as he speaks! 45
3:8 “Do not harden your hearts as in the rebellion, in the day of testing in the wilderness.
Yakobus 4:7-10
Konteks4:7 So submit to God. But resist the devil and he will flee from you. 4:8 Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. 46 4:9 Grieve, mourn, 47 and weep. Turn your laughter 48 into mourning and your joy into despair. 4:10 Humble yourselves before the Lord and he will exalt you.
[5:8] 1 sn Eliphaz affirms that if he were in Job’s place he would take refuge in God, but Job has to acknowledge that he has offended God and accept this suffering as his chastisement. Job eventually will submit to God in the end, but not in the way that Eliphaz advises here, for Job does not agree that the sufferings are judgments from God.
[5:8] 2 tn The word אוּלָם (’ulam) is a strong adversative “but.” This forms the contrast with what has been said previously and so marks a new section.
[5:8] 3 tn The independent personal pronoun here adds emphasis to the subject of the verb, again strengthening the contrast with what Job is doing (see R. J. Williams, Hebrew Syntax, 22, §106).
[5:8] 4 tn The imperfect verbs in this verse express not so much what Eliphaz does as what he would do if he were in Job’s place (even though in 13:3 we have the affirmation). The use fits the category of the imperfect used in conditional clauses (see GKC 319 §107.x).
[5:8] 5 tn The verb דָּרַשׁ (darash, “to seek”) followed by the preposition אֶל (’el, “towards”) has the meaning of addressing oneself to (God). See 8:19 and 40:10.
[5:8] 6 tn The Hebrew employs אֵל (’el) in the first line and אֱלֹהִים (’elohim) in the second for “God”, but the LXX uses κύριος (kurio", “Lord”) in both places in this verse. However, in the second colon it also has “Lord of all.” This is replaced in the Greek version of Aquila by παντοκράτωρ (pantokratwr, traditionally translated “Almighty”). On the basis of this information, H. M. Orlinsky suggests that the second name for God in the verses should be “Shaddai” (JQR 25 [1934/35]: 271).
[5:8] 7 tn The Hebrew simply has “my word”; but in this expression that uses שִׂים (sim) with the meaning of “lay before” or “expound a cause” in a legal sense, “case” or “cause” would be a better translation.
[11:13] 8 tn The pronoun is emphatic, designed to put Job in a different class than the hollow men – at least to raise the possibility of his being in a different class.
[11:13] 9 tn The Hebrew uses the perfect of כּוּן (kun, “establish”) with the object “your heart.” The verb can be translated “prepare, fix, make firm” your heart. To fix the heart is to make it faithful and constant, the heart being the seat of the will and emotions. The use of the perfect here does not refer to the past, but should be given a future perfect sense – if you shall have fixed your heart, i.e., prove faithful. Job would have to make his heart secure, so that he was no longer driven about by differing views.
[11:13] 10 tn This half-verse is part of the protasis and not, as in the RSV, the apodosis to the first half. The series of “if” clauses will continue through these verses until v. 15.
[11:13] 11 sn This is the posture of prayer (see Isa 1:15). The expression means “spread out your palms,” probably meaning that the one praying would fall to his knees, put his forehead to the ground, and spread out his hands in front of him on the ground.
[22:21] 12 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] 13 tn Heb “him”; the referent (God) has been specified in the translation for clarity.
[22:21] 14 tn The two imperatives in this verse imply a relationship of succession and not consequence.
[22:22] 15 tn The Hebrew word here is תּוֹרָה (torah), its only occurrence in the book of Job.
[22:22] 16 tc M. Dahood has “write his words” (“Metaphor in Job 22:22,” Bib 47 [1966]: 108-9).
[22:23] 17 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] 18 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] 19 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] 20 tn The Hebrew text simply has “Ophir,” a metonymy for the gold that comes from there.
[22:25] 21 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] 22 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] 23 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] 24 tn The words “to him” are not in the Hebrew text, but are implied.
[22:28] 25 tn The word is גָּזַר (gazar, “to cut”), in the sense of deciding a matter.
[22:29] 26 tn There is no expressed subject here, and so the verb is taken as a passive voice again.
[22:29] 27 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] 28 tn Or “humble”; Heb “the lowly of eyes.”
[22:30] 29 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] 30 tc The MT has “he will escape [or be delivered].” Theodotion has the second person, “you will be delivered.”
[22:2] 31 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.
[33:12] 32 tn The meaning of this verb is “this is my answer to you.”
[33:12] 33 tc The LXX has “he that is above men is eternal.” Elihu is saying that God is far above Job’s petty problems.
[33:13] 34 tc The MT has “all his words.” This must refer to “man” in the previous verse. But many wish to change it to “my words,” since it would be summarizing Job’s complaint to God.
[55:6] 35 tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.
[55:7] 36 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 37 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 38 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 39 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 40 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[7:7] 41 sn The three present imperatives in this verse (Ask…seek…knock) are probably intended to call for a repeated or continual approach before God.
[7:7] 42 tn Grk “it”; the referent (a door) is implied by the context and has been specified in the translation here and in v. 8 for clarity.
[7:8] 43 sn The actions of asking, seeking, and knocking are repeated here from v. 7 with the encouragement that God does respond.
[3:7] 44 sn The following quotation is from Ps 95:7b-11.
[3:7] 45 tn Grk “today if you hear his voice.”
[4:8] 46 tn Or “two-minded” (the same description used in 1:8).
[4:9] 47 tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.
