Boks TemuanJob 32:1--33:33
KonteksV. The Speeches of Elihu (32:1-37:24)
Elihu’s First Speech 132:1 So these three men refused to answer 2 Job further, because he was righteous in his 3 own eyes. 32:2 Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. 4 He was angry 5 with Job for justifying 6 himself rather than God. 7 32:3 With Job’s 8 three friends he was also angry, because they could not find 9 an answer, and so declared Job guilty. 10 32:4 Now Elihu had waited before speaking 11 to Job, because the others 12 were older than he was. 32:5 But when Elihu saw 13 that the three men had no further reply, 14 he became very angry.
32:6 So Elihu son of Barakel the Buzite spoke up: 15
“I am young, 16 but you are elderly;
that is why I was fearful, 17
and afraid to explain 18 to you what I know.
32:7 I said to myself, ‘Age 19 should speak, 20
and length of years 21 should make wisdom known.’
32:8 But it is a spirit in people,
the breath 22 of the Almighty,
that makes them understand.
32:9 It is not the aged 23 who are wise,
nor old men who understand what is right.
32:10 Therefore I say, ‘Listen 24 to me.
I, even I, will explain what I know.’
32:11 Look, I waited for you to speak; 25
I listened closely to your wise thoughts, 26 while you were searching for words.
32:12 Now I was paying you close attention, 27
yet 28 there was no one proving Job wrong, 29
not one of you was answering his statements!
32:13 So do not say, 30 ‘We have found wisdom!
God will refute 31 him, not man!’
32:14 Job 32 has not directed 33 his words to me,
and so I will not reply to him with your arguments. 34
32:15 “They are dismayed 36 and cannot answer any more;
they have nothing left to say. 37
32:16 And I have waited. 38 But because they do not speak,
because they stand there and answer no more,
32:17 I too will answer my part,
I too will explain what I know.
32:18 For I am full of words,
and the spirit within me 39 constrains me. 40
32:19 Inside I am like wine which has no outlet, 41
like new wineskins 42 ready to burst!
32:20 I will speak, 43 so that I may find relief;
I will open my lips, so that I may answer.
32:21 I will not show partiality to anyone, 44
nor will I confer a title 45 on any man.
32:22 for I do not know how to give honorary titles, 46
if I did, 47 my Creator would quickly do away with me. 48
33:1 “But now, O Job, listen to my words,
and hear 49 everything I have to say! 50
33:2 See now, I have opened 51 my mouth;
my tongue in my mouth has spoken. 52
33:3 My words come from the uprightness of my heart, 53
and my lips will utter knowledge sincerely. 54
33:4 The Spirit of God has made me,
and the breath of the Almighty gives me life. 55
33:5 Reply to me, if you can;
set your arguments 56 in order before me
and take your stand!
33:6 Look, I am just like you in relation to God;
I too have been molded 57 from clay.
33:7 Therefore no fear of me should terrify you,
nor should my pressure 58 be heavy on you. 59
33:8 “Indeed, you have said in my hearing 60
(I heard the sound of the words!):
33:9 61 ‘I am pure, without transgression;
I am clean 62 and have no iniquity.
33:10 63 Yet God 64 finds occasions 65 with me;
he regards me as his enemy!
33:11 66 He puts my feet in shackles;
he watches closely all my paths.’
33:12 Now in this, you are not right – I answer you, 67
for God is greater than a human being. 68
33:13 Why do you contend against him,
that he does not answer all a person’s 69 words?
33:14 “For God speaks, the first time in one way,
the second time in another,
though a person does not perceive 70 it.
33:15 In a dream, a night vision,
when deep sleep falls on people
as they sleep in their beds.
33:16 Then he gives a revelation 71 to people,
and terrifies them with warnings, 72
33:17 to turn a person from his sin, 73
and to cover a person’s pride. 74
33:18 He spares a person’s life from corruption, 75
his very life from crossing over 76 the river.
33:19 Or a person is chastened 77 by pain on his bed,
and with the continual strife of his bones, 78
33:20 so that his life loathes food,
and his soul rejects appetizing fare. 79
33:21 His flesh wastes away from sight,
and his bones, which were not seen,
are easily visible. 80
33:22 He 81 draws near to the place of corruption,
and his life to the messengers of death. 82
33:23 If there is an angel beside him,
one mediator 83 out of a thousand,
to tell a person what constitutes his uprightness; 84
33:24 and if 85 God 86 is gracious to him and says,
‘Spare 87 him from going down
to the place of corruption,
I have found a ransom for him,’ 88
33:25 then his flesh is restored 89 like a youth’s;
he returns to the days of his youthful vigor. 90
33:26 He entreats God, and God 91 delights in him,
he sees God’s face 92 with rejoicing,
and God 93 restores to him his righteousness. 94
33:27 That person sings 95 to others, 96 saying:
‘I have sinned and falsified what is right,
but I was not punished according to what I deserved. 97
from going down to the place of corruption,
and my life sees the light!’
33:29 “Indeed, God does all these things,
twice, three times, in his dealings 100 with a person,
33:30 to turn back his life from the place of corruption,
that he may be enlightened with the light of life.
33:31 Pay attention, Job – listen to me;
be silent, and I will speak.
33:32 If you have any words, 101 reply to me;
speak, for I want to justify you. 102
33:33 If not, you listen to me;
be silent, and I will teach you wisdom.”
Acts 14:1-28
Konteks14:1 The same thing happened in Iconium 103 when Paul and Barnabas 104 went into the Jewish synagogue 105 and spoke in such a way that a large group 106 of both Jews and Greeks believed. 14:2 But the Jews who refused to believe 107 stirred up the Gentiles and poisoned their minds 108 against the brothers. 14:3 So they stayed there 109 for a considerable time, speaking out courageously for the Lord, who testified 110 to the message 111 of his grace, granting miraculous signs 112 and wonders to be performed through their hands. 14:4 But the population 113 of the city was divided; some 114 sided with the Jews, and some with the apostles. 14:5 When both the Gentiles and the Jews (together with their rulers) made 115 an attempt to mistreat 116 them and stone them, 117 14:6 Paul and Barnabas 118 learned about it 119 and fled to the Lycaonian cities of Lystra 120 and Derbe 121 and the surrounding region. 14:7 There 122 they continued to proclaim 123 the good news.
14:8 In 124 Lystra 125 sat a man who could not use his feet, 126 lame from birth, 127 who had never walked. 14:9 This man was listening to Paul as he was speaking. When Paul 128 stared 129 intently at him and saw he had faith to be healed, 14:10 he said with a loud voice, “Stand upright on your feet.” 130 And the man 131 leaped up and began walking. 132 14:11 So when the crowds saw what Paul had done, they shouted 133 in the Lycaonian language, 134 “The gods have come down to us in human form!” 135 14:12 They began to call 136 Barnabas Zeus 137 and Paul Hermes, 138 because he was the chief speaker. 14:13 The priest of the temple 139 of Zeus, 140 located just outside the city, brought bulls 141 and garlands 142 to the city gates; he and the crowds wanted to offer sacrifices to them. 143 14:14 But when the apostles 144 Barnabas and Paul heard about 145 it, they tore 146 their clothes and rushed out 147 into the crowd, shouting, 148 14:15 “Men, why are you doing these things? We too are men, with human natures 149 just like you! We are proclaiming the good news to you, so that you should turn 150 from these worthless 151 things to the living God, who made the heaven, the earth, 152 the sea, and everything that is in them. 14:16 In 153 past 154 generations he allowed all the nations 155 to go their own ways, 14:17 yet he did not leave himself without a witness by doing good, 156 by giving you rain from heaven 157 and fruitful seasons, satisfying you 158 with food and your hearts with joy.” 159 14:18 Even by saying 160 these things, they scarcely persuaded 161 the crowds not to offer sacrifice to them.
14:19 But Jews came from Antioch 162 and Iconium, 163 and after winning 164 the crowds over, they stoned 165 Paul and dragged him out of the city, presuming him to be dead. 14:20 But after the disciples had surrounded him, he got up and went back 166 into the city. On 167 the next day he left with Barnabas for Derbe. 168
14:21 After they had proclaimed the good news in that city and made many disciples, they returned to Lystra, 169 to Iconium, 170 and to Antioch. 171 14:22 They strengthened 172 the souls of the disciples and encouraged them to continue 173 in the faith, saying, “We must enter the kingdom 174 of God through many persecutions.” 175 14:23 When they had appointed elders 176 for them in the various churches, 177 with prayer and fasting 178 they entrusted them to the protection 179 of the Lord in whom they had believed. 14:24 Then they passed through 180 Pisidia and came into Pamphylia, 181 14:25 and when they had spoken the word 182 in Perga, 183 they went down to Attalia. 184 14:26 From there they sailed back to Antioch, 185 where they had been commended 186 to the grace of God for the work they had now completed. 187 14:27 When they arrived and gathered the church together, they reported 188 all the things God 189 had done with them, and that he had opened a door 190 of faith for the Gentiles. 14:28 So they spent 191 considerable 192 time with the disciples.
[32:1] 1 sn There are now four speeches from another friend of Job, Elihu. But Job does not reply to any of these, nor does the
[32:1] 2 tn The form is the infinitive construct (“answer”) functioning as the object of the preposition; the phrase forms the complement of the verb “they ceased to answer” (= “they refused to answer further”).
[32:1] 3 tc The LXX, Syriac, and Symmachus have “in their eyes.” This is adopted by some commentators, but it does not fit the argument.
[32:2] 4 tn The verse begins with וַיִּחַר אַף (vayyikhar ’af, “and the anger became hot”), meaning Elihu became very angry.
[32:2] 5 tn The second comment about Elihu’s anger comes right before the statement of its cause. Now the perfect verb is used: “he was angry.”
[32:2] 6 tn The explanation is the causal clause עַל־צַדְּקוֹ נַפְשׁוֹ (’al-tsaddÿqo nafsho, “because he justified himself”). It is the preposition with the Piel infinitive construct with a suffixed subjective genitive.
[32:2] 7 tc The LXX and Latin versions soften the expression slightly by saying “before God.”
[32:3] 7 tn Heb “his”; the referent (Job) has been specified in the translation to indicate whose friends they were.
[32:3] 8 tn The perfect verb should be given the category of potential perfect here.
[32:3] 9 tc This is one of the eighteen “corrections of the scribes” (tiqqune sopherim); it originally read, “and they declared God [in the wrong].” The thought was that in abandoning the debate they had conceded Job’s point.
[32:4] 10 tc This reading requires repointing the word בִּדְבָרִים (bidbarim, “with words”) to בְּדָבְּרָם (bÿdabbÿram, “while they spoke [with Job]”). If the MT is retained, it would mean “he waited for Job with words,” which while understandable is awkward.
[32:4] 11 tn Heb “they”; the referent (the other friends) has been specified in the translation for clarity.
[32:5] 13 tn The first clause beginning with a vav (ו) consecutive and the preterite can be subordinated to the next similar verb as a temporal clause.
[32:5] 14 tn Heb “that there was no reply in the mouth of the three men.”
[32:6] 16 tn Heb “answered and said.”
[32:6] 17 tn The text has “small in days.”
[32:6] 18 tn The verb זָחַלְתִּי (zakhalti) is found only here in the OT, but it is found in a ninth century Aramaic inscription as well as in Biblical Aramaic. It has the meaning “to be timid” (see H. H. Rowley, Job [NCBC], 208).
[32:6] 19 tn The Piel infinitive with the preposition (מֵחַוֹּת, mekhavvot) means “from explaining.” The phrase is the complement: “explain” what Elihu feared.
[32:7] 20 tn The imperfect here is to be classified as an obligatory imperfect.
[32:7] 21 tn Heb “abundance of years.”
[32:8] 22 tn This is the word נְשָׁמָה (nÿshamah, “breath”); according to Gen 2:7 it was breathed into Adam to make him a living person (“soul”). With that divine impartation came this spiritual understanding. Some commentators identify the רוּחַ (ruakh) in the first line as the Spirit of God; this “breath” would then be the human spirit. Whether Elihu knew that much, however, is hard to prove.
[32:9] 25 tn The MT has “the great” or “the many,” meaning great in years according to the parallelism.
[32:10] 28 tc In most Hebrew
[32:11] 31 tn Heb “for your words.”
[32:11] 32 tn The word means “understanding.” It refers to the faculty of perception and comprehension; but it also can refer to what that produces, especially when it is in the plural (see Ps 49:4). See R. Gordis, Job, 368. Others translate it “reasonings,” “arguments,” etc.
[32:12] 34 tn The verb again is from בִּין (bin, “to perceive; to understand”); in this stem it means to “to pay close attention.”
[32:12] 35 tn The particle הִנֵּה (hinneh, “behold”) has a deictic force here, calling attention to the thought that is now presented.
[32:12] 36 tn The participle מוֹכִיחַ (mokhiakh) is from the verb יָכַח (yakhakh) that has been used frequently in the book of Job. It means “to argue; to contend; to debate; to prove; to dispute.” The usage of the verb shows that it can focus on the beginning of an argument, the debating itself, or the resolution of the conflict. Here the latter is obviously meant, for they did argue and contend and criticize – but could not prove Job wrong.
[32:13] 37 tn Heb “lest you say.” R. Gordis (Job, 368) calls this a breviloquence: “beware lest [you say].” He then suggests the best reading for their quote to be, “We have attained wisdom, but only God can refute him, not man.” H. H. Rowley (Job [NCBC], 209) suggests the meaning is a little different, namely, that they are saying they have found wisdom in Job, and only God can deal with it. Elihu is in effect saying that they do not need God, for he is quite capable for this.
[32:13] 38 tn The root is נָדַף (nadaf, “to drive away; to drive off”). Here it is in the abstract sense of “succeed in doing something; confound,” and so “refute; rebut.” Dhorme wants to change the meaning of the word with a slight emendation in the text, deriving it from אָלַף (’alaf, “instruct”) the form becoming יַלְּפֶנוּ (yallÿfenu) instead of יִדְּפֶנּוּ (yiddÿfenu), obtaining the translation “God will instruct us.” This makes a smoother reading, but does not have much support for it.
[32:14] 40 tn Heb “he”; the referent (Job) has been specified in the translation for clarity.
[32:14] 41 tn The verb עַרַךְ (’arakh) means “to arrange in order; to set forth; to direct; to marshal.” It is used in military contexts for setting the battle array; it is used in legal settings for preparing the briefs.
[32:14] 42 tn Heb “your words.”
[32:15] 43 sn Elihu now will give another reason why he will speak – the arguments of these friends failed miserably. But before he gets to his argument, he will first qualify his authority.
[32:15] 44 tn The verb חַתּוּ (khattu) is from חָתַת (khatat) which means “to be terrified.” But here it stresses the resulting dilemma. R. Gordis (Job, 369) renders it, “they are shattered, beaten in an argument.”
[32:15] 45 tn Heb “words have moved away from them,” meaning words are gone from them, they have nothing left to say.
[32:16] 46 tn Some commentators take this as a question: “And shall [or must] I wait because they do not speak?” (A. B. Davidson, R. Gordis). But this is not convincing because the silence of the friends is the reason for him to speak, not to wait.
[32:18] 49 tn Heb “the spirit of my belly.”
[32:18] 50 tn The verb צוּק (tsuq) means “to constrain; to urge; to press.” It is used in Judg 14:17; 16:16 with the sense of wearing someone down with repeated entreaties. Elihu cannot withhold himself any longer.
[32:19] 52 tn Heb “in my belly I am like wine that is not opened” (a Niphal imperfect), meaning sealed up with no place to escape.
[32:19] 53 tc The Hebrew text has כְּאֹבוֹת חֲדָשִׁים (kÿ’ovot khadashim), traditionally rendered “like new wineskins.” But only here does the phrase have this meaning. The LXX has “smiths” for “new,” thus “like smith’s bellows.” A. Guillaume connects the word with an Arabic word for a wide vessel for wine shaped like a cup (“Archaeological and philological note on Job 32:19,” PEQ 93 [1961]: 147-50). Some have been found in archaeological sites. The poor would use skins, the rich would use jars. The key to putting this together is the verb at the end of the line, יִבָּקֵעַ (yibbaqea’, “that are ready to burst”). The point of the statement is that Elihu is bursting to speak, and until now has not had the opening.
[32:20] 55 tn The cohortative expresses Elihu’s resolve to speak.
[32:21] 58 tn The idiom is “I will not lift up the face of a man.” Elihu is going to show no favoritism, but speak his mind.
[32:21] 59 tn The verb means “to confer an honorary title; to give a mark of distinction,” but it is often translated with the verb “flatter.” Elihu will not take sides, he will not use pompous titles.
[32:22] 61 tn The construction uses a perfect verb followed by the imperfect. This is a form of subordination equivalent to a complementary infinitive (see GKC 385-86 §120.c).
[32:22] 62 tn The words “if I did” are supplied in the translation to make sense out of the two clauses.
[32:22] 63 tn Heb “quickly carry me away.”
[33:1] 64 tn Heb “give ear,” the Hiphil denominative verb from “ear.”
[33:1] 65 tn Heb “hear all my words.”
[33:2] 67 tn The perfect verbs in this verse should be classified as perfects of resolve: “I have decided to open…speak.”
[33:2] 68 sn H. H. Rowley (Job [NCBC], 210) says, “The self-importance of Elihu is boundless, and he is the master of banality.” He adds that whoever wrote these speeches this way clearly intended to expose the character rather than exalt him.
[33:3] 70 tc This expression is unusual; R. Gordis (Job, 371) says it can be translated, “the purity of my heart [is reflected] in my words,” but that is far-fetched and awkward. So there have been suggestions for emending יֹשֶׁר (yosher, “uprightness”). Kissane’s makes the most sense if a change is desired: “shall reveal” (an Arabic sense of yasher), although Holscher interpreted “shall affirm” (yasher, with a Syriac sense). Dhorme has “my heart will repeat” (יָשׁוּר, yashur), but this is doubtful. If Kissane’s view is taken, it would say, “my heart will reveal my words.” Some commentators would join “and knowledge” to this colon, and read “words of knowledge” – but that requires even more emendations.
[33:3] 71 tn More literally, “and the knowledge of my lips they will speak purely.”
[33:4] 73 tc Some commentators want to put this verse after v. 6, while others omit the verse entirely. Elihu is claiming here that he is inspired by God.
[33:5] 76 tn The Hebrew text does not contain the term “arguments,” but this verb has been used already for preparing or arranging a defense.
[33:6] 79 tn The verb means “nipped off,” as a potter breaks off a piece of clay when molding a vessel.
[33:7] 82 tc The noun means “my pressure; my burden” in the light of the verb אָכֲף (’akhaf, “to press on; to grip tightly”). In the parallel passages the text used “hand” and “rod” in the hand to terrify. The LXX has “hand” here for this word. But simply changing it to “hand” is ruled out because the verb is masculine.
[33:7] 83 tn See Job 9:34 and 13:21.
[33:8] 85 tn Heb “in my ears.”
[33:9] 88 sn See Job 9:21; 10:7; 23:7; 27:4; ch. 31.
[33:9] 89 tn The word is a hapax legomenon; hap is from חָפַף (khafaf). It is used in New Hebrew in expressions like “to wash” the head. Cognates in Syriac and Akkadian support the meaning “to wash; to clean.”
[33:10] 91 sn See Job 10:13ff.; 19:6ff.; and 13:24.
[33:10] 92 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[33:10] 93 tn The Hebrew means “frustrations” or “oppositions.” The RSV has “displeasure,” NIV “faults,” and NRSV “occasions.” Rashi chose the word found in Judg 14:4 – with metathesis – meaning “pretexts” (תֹּאֲנוֹת, to’anot); this is followed by NAB, NASB.
[33:12] 97 tn The meaning of this verb is “this is my answer to you.”
[33:12] 98 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] 100 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.
[33:14] 103 tn The Syriac and the Vulgate have “and he does not repeat it,” a reading of the text as it is, according to E. Dhorme (Job, 403). But his argument is based on another root with this meaning – a root which does not exist (see L. Dennefeld, RB 48 [1939]: 175). The verse is saying that God does speak to man.
[33:16] 106 tn The idiom is “he uncovers the ear of men.” This expression means “inform” in Ruth 4:4; 1 Sam 20:2, etc. But when God is the subject it means “make a revelation” (see 1 Sam 9:15; 2 Sam 7:27).
[33:16] 107 tc Heb “and seals their bonds.” The form of the present translation, “and terrifies them with warnings,” is derived only by emending the text. Aquila, the Vulgate, Syriac, and Targum Job have “their correction” for “their bond,” which is what the KJV used. But the LXX, Aquila, and the Syriac have “terrifies” for the verb. This involves a change in pointing from יָחְתֹּם (yakhtom) to יְחִתֵּם (yÿkhittem). The LXX has “appearances of fear” instead of “bonds.” The point of the verse seems to be that by terrifying dreams God makes people aware of their ways.
[33:17] 109 tc The MT simply has מַעֲשֶׂה (ma’aseh, “deed”). The LXX has “from his iniquity” which would have been מֵעַוְלָה (me’avlah). The two letters may have dropped out by haplography. The MT is workable, but would have to mean “[evil] deeds.”
[33:17] 110 tc Here too the sense of the MT is difficult to recover. Some translations took it to mean that God hides pride from man. Many commentators changed יְכַסֶּה (yÿkhasseh, “covers”) to יְכַסֵּחַ (yÿkhasseakh, “he cuts away”), or יְכַלֶּה (yÿkhalleh, “he puts an end to”). The various emendations are not all that convincing.
[33:18] 112 tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).
[33:18] 113 tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.
[33:19] 115 tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.
[33:19] 116 tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.
[33:20] 118 tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.
[33:21] 121 tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.
[33:22] 124 tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”
[33:22] 125 tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).
[33:23] 127 sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).
[33:23] 128 tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.
[33:24] 130 tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.
[33:24] 131 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[33:24] 132 tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).
[33:24] 133 sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.
[33:25] 133 tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.
[33:25] 134 tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.
[33:26] 136 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[33:26] 137 tn Heb “his face”; the referent (God) has been specified in the translation for clarity.
[33:26] 138 tn Heb “he”; the referent (God) has been specified in the translation for clarity.
[33:26] 139 tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).
[33:27] 139 tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).
[33:27] 141 tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”
[33:28] 142 sn See note on “him” in v. 24.
[33:29] 145 sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.
[33:29] 146 tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.
[33:32] 148 tn Heb “if there are words.”
[33:32] 149 tn The infinitive construct serves as the complement or object of “I desire.” It could be rendered “to justify you” or “your justification, “namely, “that you be justified.”
[14:1] 151 sn Iconium. See the note in 13:51.
[14:1] 152 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:1] 153 sn See the note on synagogue in 6:9.
[14:1] 154 tn Or “that a large crowd.”
[14:2] 154 tn Or “who would not believe.”
[14:2] 155 tn Or “embittered their minds” (Grk “their souls”). BDAG 502 s.v. κακόω 2 has “make angry, embitter τὰς ψυχάς τινων κατά τινος poison the minds of some persons against another Ac 14:2.”
[14:3] 157 tn The word “there” is not in the Greek text, but is implied.
[14:3] 158 sn The Lord testified to the message by granting the signs described in the following clause.
[14:3] 160 tn Here the context indicates the miraculous nature of the signs mentioned.
[14:4] 160 tn BDAG 825 s.v. πλῆθος 2.b.γ has this translation for πλῆθος (plhqo").
[14:4] 161 tn These clauses are a good example of the contrastive μὲν…δέ (men…de) construction: Some “on the one hand” sided with the Jews, but some “on the other hand” sided with the apostles.
[14:5] 163 tn Grk “So there came about an attempt” 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.
[14:5] 164 tn On this verb see BDAG 1022 s.v. ὑβρίζω.
[14:5] 165 tn The direct object “them” is repeated after both verbs in the translation for stylistic reasons, although it occurs only after λιθοβολῆσαι (liqobolhsai) in the Greek text.
[14:6] 166 tn Grk “they”; the referents (Paul and Barnabas) have been specified in the translation for clarity.
[14:6] 167 tn Grk “learning about it, fled.” The participle συνιδόντες (sunidonte") has been translated as a finite verb due to requirements of contemporary English style. It could also be taken temporally (“when they learned about it”) as long as opening clause of v. 5 is not translated as a temporal clause too, which results in a redundancy.
[14:6] 168 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium, a Roman colony that was not on the main roads of Lycaonia. Because of its relative isolation, its local character was able to be preserved.
[14:6] 169 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra.
[14:7] 169 tn Grk “region, and there.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated and a new sentence begun in the translation.
[14:7] 170 tn The periphrastic construction εὐαγγελιζόμενοι ἦσαν (euangelizomenoi hsan) has been translated as a progressive imperfect.
[14:8] 172 tn Grk “And in.” 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.
[14:8] 173 sn Lystra was a city in Lycaonia about 18 mi (30 km) south of Iconium.
[14:8] 174 tn Grk “powerless in his feet,” meaning he was unable to use his feet to walk.
[14:8] 175 tn Grk “lame from his mother’s womb” (an idiom).
[14:9] 175 tn Grk “speaking, who.” The relative pronoun has been replaced by the noun “Paul,” and a new sentence begun in the translation because an English relative clause would be very awkward here.
[14:10] 178 tn BDAG 722 s.v. ὀρθός 1.a has “stand upright on your feet.”
[14:10] 179 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
[14:10] 180 tn This verb is imperfect tense in contrast to the previous verb, which is aorist. It has been translated ingressively, since the start of a sequence is in view here.
[14:11] 181 tn Grk “they lifted up their voice” (an idiom).
[14:11] 182 tn Grk “in Lycaonian, saying.” The word “language” is not in the Greek text, but is implied. The participle λέγοντες (legontes) is redundant in English and has not been translated.
[14:11] 183 tn So BDAG 707 s.v. ὁμοιόω 1. However, L&N 64.4 takes the participle ὁμοιωθέντες (Jomoiwqente") as an adjectival participle modifying θεοί (qeoi): “the gods resembling men have come down to us.”
[14:12] 184 tn The imperfect verb ἐκάλουν (ekaloun) has been translated as an ingressive imperfect.
[14:12] 185 sn Zeus was the chief Greek deity, worshiped throughout the Greco-Roman world (known to the Romans as Jupiter).
[14:12] 186 sn Hermes was a Greek god who (according to Greek mythology) was the messenger of the gods and the god of oratory (equivalent to the Roman god Mercury).
[14:13] 187 tn The words “the temple of” are not in the Greek text, but are implied. The translation “the priest of (the temple/shrine of) Zeus located before the city” is given for this phrase by BDAG 426 s.v. Ζεύς.
[14:13] 188 sn See the note on Zeus in the previous verse.
[14:13] 191 tn The words “to them” are not in the Greek text, but are clearly implied by the response of Paul and Barnabas in the following verse.
[14:14] 190 sn The apostles Barnabas and Paul. This is one of only two places where Luke calls Paul an apostle, and the description here is shared with Barnabas. This is a nontechnical use here, referring to a commissioned messenger.
[14:14] 191 tn The participle ἀκούσαντες (akousante") is taken temporally.
[14:14] 192 tn Grk “tearing their clothes they rushed out.” The participle διαρρήξαντες (diarrhxante") has been translated as a finite verb due to requirements of contemporary English style. This action is a Jewish response to blasphemy (m. Sanhedrin 7.5; Jdt 14:16-17).
[14:14] 193 tn So BDAG 307 s.v. ἐκπηδάω 1, “rush (lit. ‘leap’) out…εἰς τὸν ὄχλον into the crowd Ac 14:14.”
[14:14] 194 tn Grk “shouting and saying.” The participle λέγοντες (legontes, in v. 15) has not been translated because it is redundant.
[14:15] 193 tn Grk “with the same kinds of feelings,” L&N 25.32. BDAG 706 s.v. ὁμοιοπαθής translates the phrase “with the same nature τινί as someone.” In the immediate context, the contrast is between human and divine nature, and the point is that Paul and Barnabas are mere mortals, not gods.
[14:15] 194 tn Grk “in order that you should turn,” with ἐπιστρέφειν (epistrefein) as an infinitive of purpose, but this is somewhat awkward contemporary English. To translate the infinitive construction “proclaim the good news, that you should turn,” which is much smoother English, could give the impression that the infinitive clause is actually the content of the good news, which it is not. The somewhat less formal “to get you to turn” would work, but might convey to some readers manipulativeness on the part of the apostles. Thus “proclaim the good news, so that you should turn,” is used, to convey that the purpose of the proclamation of good news is the response by the hearers. The emphasis here is like 1 Thess 1:9-10.
[14:15] 195 tn Or “useless,” “futile.” The reference is to idols and idolatry, worshiping the creation over the Creator (Rom 1:18-32). See also 1 Kgs 16:2, 13, 26; 2 Kgs 17:15; Jer 2:5; 8:19; 3 Macc 6:11.
[14:15] 196 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[14:16] 196 tn Grk “them, who in.” The relative pronoun (“who”) was replaced by the pronoun “he” (“In past generations he”) 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 and the awkwardness of two relative clauses (“who made the heaven” and “who in past generations”) following one another.
[14:16] 197 tn On this term see BDAG 780 s.v. παροίχομαι. The word is a NT hapax legomenon.
[14:16] 198 tn Or “all the Gentiles” (in Greek the word for “nation” and “Gentile” is the same). The plural here alludes to the variety of false religions in the pagan world.
[14:17] 199 tn The participle ἀγαθουργῶν (agaqourgwn) is regarded as indicating means here, parallel to the following participles διδούς (didou") and ἐμπιπλῶν (empiplwn). This is the easiest way to understand the Greek structure. Semantically, the first participle is a general statement, followed by two participles giving specific examples of doing good.
[14:17] 200 tn Or “from the sky” (the same Greek word means both “heaven” and “sky”).
[14:17] 201 tn Grk “satisfying [filling] your hearts with food and joy.” This is an idiomatic expression; it strikes the English reader as strange to speak of “filling one’s heart with food.” Thus the additional direct object “you” has been supplied, separating the two expressions somewhat: “satisfying you with food and your hearts with joy.”
[14:17] 202 sn God’s general sovereignty and gracious care in the creation are the way Paul introduces the theme of the goodness of God. He was trying to establish monotheism here. It is an OT theme (Gen 8:22; Ps 4:7; 145:15-16; 147:8-9; Isa 25:6; Jer 5:24) which also appears in the NT (Luke 12:22-34).
[14:18] 202 tn The participle λέγοντες (legontes) is regarded as indicating means.
[14:18] 203 tn BDAG 524 s.v. καταπαύω 2.b gives both “restrain” and “dissuade someone fr. someth.,” but “they scarcely dissuaded the crowds from offering sacrifice,” while accurate, is less common in contemporary English than saying “they scarcely persuaded the crowds not to offer sacrifice.” Paganism is portrayed as a powerful reality that is hard to reverse.
[14:19] 205 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:19] 206 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra. Note how Jews from other cities were chasing Paul (2 Cor 11:4-6; Gal 2:4-5; Acts 9:16).
[14:19] 207 tn The participle πείσαντες (peisante") is taken temporally (BDAG 791 s.v. πείθω 1.c).
[14:19] 208 tn Grk “stoning Paul they dragged him.” The participle λιθάσαντες (liqasante") has been translated as a finite verb due to requirements of contemporary English style.
[14:20] 208 tn Grk “and entered”; the word “back” is not in the Greek text but is implied.
[14:20] 209 tn Grk “And on.” 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.
[14:20] 210 sn Derbe was a city in Lycaonia about 35 mi (60 km) southeast of Lystra. This was the easternmost point of the journey.
[14:21] 211 sn Lystra was a city in Lycaonia about 35 mi (60 km) northwest of Derbe.
[14:21] 212 sn Iconium was a city in Lycaonia about 18 mi (30 km) north of Lystra.
[14:21] 213 sn Antioch was a city in Pisidia about 90 mi (145 km) west northwest of Lystra.
[14:22] 214 tn Grk “to Antioch, strengthening.” Due to the length of the Greek sentence and the tendency of contemporary English to use shorter sentences, a new sentence was started here. This participle (ἐπιστηρίζοντες, episthrizonte") and the following one (παρακαλοῦντες, parakalounte") have been translated as finite verbs connected by the coordinating conjunction “and.”
[14:22] 215 sn And encouraged them to continue. The exhortations are like those noted in Acts 11:23; 13:43. An example of such a speech is found in Acts 20:18-35. Christianity is now characterized as “the faith.”
[14:22] 216 sn This reference to the kingdom of God clearly refers to its future arrival.
[14:22] 217 tn Or “sufferings.”
[14:23] 217 sn Appointed elders. See Acts 20:17.
[14:23] 218 tn The preposition κατά (kata) is used here in a distributive sense; see BDAG 512 s.v. κατά B.1.d.
[14:23] 219 tn Literally with a finite verb (προσευξάμενοι, proseuxamenoi) rather than a noun, “praying with fasting,” but the combination “prayer and fasting” is so familiar in English that it is preferable to use it here.
[14:23] 220 tn BDAG 772 s.v. παρατίθημι 3.b has “entrust someone to the care or protection of someone” for this phrase. The reference to persecution or suffering in the context (v. 22) suggests “protection” is a better translation here. This looks at God’s ultimate care for the church.
[14:24] 220 tn Grk “Then passing through Pisidia they came.” The participle διελθόντες (dielqonte") has been translated as a finite verb due to requirements of contemporary English style.
[14:24] 221 sn Pamphylia was a province along the southern coast of Asia Minor.
[14:25] 224 sn Perga was a city in Pamphylia near the southern coast of Asia Minor.
[14:25] 225 sn Attalia was a seaport in the province of Pamphylia on the southern coast of Asia Minor, about 12 mi (20 km) southwest of Perga.
[14:26] 226 sn Antioch was the city in Syria (not Antioch in Pisidia) from which Paul’s first missionary journey began (see Acts 13:1-4). That first missionary journey ends here, after covering some 1,400 mi (2,240 km).
[14:26] 227 tn Or “committed.” BDAG 762 s.v. παραδίδωμι 2 gives “commended to the grace of God for the work 14:26” as the meaning for this phrase, although “give over” and “commit” are listed as alternative meanings for this category.
[14:26] 228 tn BDAG 829 s.v. πληρόω 5 has “to bring to completion an activity in which one has been involved from its beginning, complete, finish” as meanings for this category. The ministry to which they were commissioned ends with a note of success.
[14:27] 229 tn Or “announced.”
[14:27] 230 sn Note that God is the subject of the activity. The outcome of this mission is seen as a confirmation of the mission to the Gentiles.
[14:27] 231 sn On the image of opening, or of the door, see 1 Cor 16:9; 2 Cor 2:12; Col 4:3.
[14:28] 232 tn BDAG 238 s.v. διατρίβω gives the meaning as “spend” when followed by an accusative τὸν χρόνον (ton cronon) which is the case here.
