¹ tn The imperfect verbal form is used here to express Joseph’s instructions.

² tn Heb “and he did according to the word of Joseph which he spoke.”

³ tn Heb “the morning was light.”

⁴ tn Heb “and the men were sent off, they and their donkeys.” This clause, like the preceding one, has the subject before the verb, indicating synchronic action.

⁵ tn Heb “they left the city, they were not far,” meaning “they had not gone very far.”

⁶ tn Heb “and Joseph said.” This clause, like the first one in the verse, has the subject before the verb, indicating synchronic action.

⁷ tn Heb “arise, chase after the men.” The first imperative gives the command a sense of urgency.

⁸ tn After the imperative this perfect verbal form with vav consecutive has the same nuance of instruction. In the translation it is subordinated to the verbal form that follows (also a perfect with vav consecutive): “and overtake them and say,” becomes “when you overtake them, say.”

⁹ tn Heb “Is this not what my master drinks from.” The word “cup” is not in the Hebrew text, but is obviously the referent of “this,” and so has been supplied in the translation for clarity.

¹⁰ tn Heb “and he, divining, divines with it.” The infinitive absolute is emphatic, stressing the importance of the cup to Joseph.

¹¹ tn Heb “you have caused to be evil what you have done.”

¹² tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

¹³ tn Heb “Why does my lord speak according to these words?”

¹⁴ tn Heb “according to this thing.”

¹⁵ tn Heb “The one with whom it is found from your servants.” Here “your servants” (a deferential way of referring to the brothers themselves) has been translated by the pronoun “us” to avoid confusion with Joseph’s servants.

¹⁶ tn Heb “Also now, according to your words, so it is.” As the next statement indicates, this does mean that he will do exactly as they say. He does agree with them the culprit should be punished, but not as harshly as they suggest. Furthermore, the innocent parties will not be punished.

¹⁷ tn Heb “The one with whom it is found will become my slave.”

¹⁸ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

¹⁹ tn The Hebrew word נָקִי (naqi) means “acquitted,” that is, free of guilt and the responsibility for it.

sn The rest of you will be free. Joseph’s purpose was to single out Benjamin to see if the brothers would abandon him as they had abandoned Joseph. He wanted to see if they had changed.

²⁰ tn Heb “and they hurried and they lowered.” Their speed in doing this shows their presumption of innocence.

²¹ tn Heb “and he”; the referent (the man who was in charge of Joseph’s household) has been specified in the translation for clarity.

²² sn Judah and his brothers. The narrative is already beginning to bring Judah to the forefront.

²³ tn The disjunctive clause here provides supplemental information.

²⁴ tn Heb “What is this deed you have done?” The demonstrative pronoun (“this”) adds emphasis to the question. A literal translation seems to contradict the following statement, in which Joseph affirms that he is able to divine such matters. Thus here the emotive force of the question has been reflected in the translation, “What did you think you were doing?”

²⁵ tn Heb “[is] fully able to divine,” meaning that he can find things out by divination. The infinitive absolute appears before the finite verb for emphasis, stressing his ability to do this.

²⁶ tn The imperfect verbal form here indicates the subject’s potential.

²⁷ tn The Hitpael form of the verb צָדֵק (tsadeq) here means “to prove ourselves just, to declare ourselves righteous, to prove our innocence.”

²⁸ sn God has exposed the sin of your servants. The first three questions are rhetorical; Judah is stating that there is nothing they can say to clear themselves. He therefore must conclude that they have been found guilty.

²⁹ tn The words “the rest of” have been supplied in the translation for clarification and for stylistic reasons.

³⁰ tn Heb “up” (reflecting directions from their point of view – “up” to Canaan; “down” to Egypt).

³¹ tn Heb “Please my lord, let your servant speak a word into the ears of my lord.”

³² tn Heb “and let not your anger burn against your servant.”

³³ sn You are just like Pharaoh. Judah’s speech begins with the fear and trembling of one who stands condemned. Joseph has as much power as Pharaoh, either to condemn or to pardon. Judah will make his appeal, wording his speech in such a way as to appeal to Joseph’s compassion for the father, whom he mentions no less than fourteen times in the speech.

³⁴ tn Heb “and a small boy of old age,” meaning that he was born when his father was elderly.

³⁵ tn Heb “his”; the referent (the boy just mentioned) has been specified in the translation for clarity.

³⁶ tn Heb “he, only he, to his mother is left.”

³⁷ tn The cohortative after the imperative indicates purpose here.

³⁸ tn Heb “that I may set my eyes upon him.”

³⁹ tn Heb “he”; the referent (the boy’s father, i.e., Jacob) has been specified in the translation for clarity.

⁴⁰ tn The last two verbs are perfect tenses with vav consecutive. The first is subordinated to the second as a conditional clause.

⁴¹ tn The direct object is not specified in the Hebrew text, but is implied; “there” is supplied in the translation for stylistic reasons.

⁴² tn Heb “go down.”

⁴³ tn Heb “that two sons my wife bore to me.”

⁴⁴ tn Heb “went forth from me.”

⁴⁵ tn The construction uses a perfect verbal form with the vav consecutive to introduce the conditional clause and then another perfect verbal form with a vav consecutive to complete the sentence: “if you take…then you will bring down.”

⁴⁶ sn The expression bring down my gray hair is figurative, using a part for the whole – they would put Jacob in the grave. But the gray head signifies a long life of worry and trouble. See Gen 42:38.

⁴⁷ tn Heb “evil/calamity.” The term is different than the one used in the otherwise identical statement recorded in v. 31 (see also 42:38).

⁴⁸ tn Heb “to Sheol,” the dwelling place of the dead.

⁴⁹ tn Heb “his life is bound up in his life.”

⁵⁰ tn Heb “when he sees that there is no boy.”

⁵¹ tn Or “for.”

⁵² tn The Hebrew text has “lest I see,” which expresses a negative purpose – “I cannot go up lest I see.”

⁵³ tn Heb “the calamity which would find my father.”

⁵⁴ tn Or “the chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

⁵⁵ tn Grk “were seeking how.”

⁵⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

⁵⁷ sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

⁵⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

⁶⁰ sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁶¹ sn A jar made of alabaster stone was normally used for very precious substances like perfumes. It normally had a long neck which was sealed and had to be broken off so the contents could be used.

⁶² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

⁶³ tn The word “expensive” is not in the Greek text but has been included to suggest a connection to the lengthy phrase “costly aromatic oil from pure nard” occurring earlier in v. 3. The author of Mark shortened this long phrase to just one word in Greek when repeated here, and the phrase “expensive ointment” used in the translation is intended as an abbreviated paraphrase.

⁶⁴ tn Here γάρ (gar) has not been translated.

⁶⁵ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

⁶⁶ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

⁶⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁶⁸ tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

⁶⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁷¹ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

⁷² sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

⁷³ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

⁷⁴ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

⁷⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

⁷⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

⁷⁷ tn The words “the feast of” are not in the Greek text, but have been supplied for clarity.

⁷⁸ sn Generally the feast of Unleavened Bread would refer to Nisan 15 (Friday), but the following reference to the sacrifice of the Passover lamb indicates that Nisan 14 (Thursday) was what Mark had in mind (Nisan = March 27 to April 25). The celebration of the Feast of Unleavened Bread lasted eight days, beginning with the Passover meal. The celebrations were so close together that at times the names of both were used interchangeably.

⁷⁹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

⁸⁰ sn This required getting a suitable lamb and finding lodging in Jerusalem where the meal could be eaten. The population of the city swelled during the feast, so lodging could be difficult to find. The Passover was celebrated each year in commemoration of the Israelites’ deliverance from Egypt; thus it was a feast celebrating redemption (see Exod 12). The Passover lamb was roasted and eaten after sunset in a family group of at least ten people (m. Pesahim 7.13). People ate the meal while reclining (see the note on table in 14:18). It included, besides the lamb, unleavened bread and bitter herbs as a reminder of Israel’s bitter affliction at the hands of the Egyptians. Four cups of wine mixed with water were also used for the meal. For a further description of the meal and the significance of the wine cups, see E. Ferguson, Backgrounds of Early Christianity, 523-24.

⁸¹ sn Since women usually carried these jars, it would have been no problem for the two disciples (Luke 22:8 states that they were Peter and John) to recognize the man Jesus was referring to.

⁸² tn Here καί (kai) has been translated as “so” to indicate the flow within the narrative.

⁸³ tn Grk “and came.”

⁸⁴ sn The author’s note that the disciples found things just as he had told them shows that Jesus’ word could be trusted.

⁸⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁸⁶ tn The prepositional phrase “to the house” is not in the Greek text, but has been supplied for clarity.

⁸⁷ tn Grk “while they were reclined at the table.”

sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

⁸⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁸⁹ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

⁹⁰ tn Grk “one who dips with me.” The phrase “his hand” has been supplied in the translation for clarity.

⁹¹ sn One who dips with me in the bowl. The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

⁹² tn Grk “this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”

⁹³ tc Most mss (A Ë^1,13 Ï lat sy) have καινῆς (kainh", “new”) before διαθήκης (diaqhkh", “covenant”), a reading that is almost surely influenced by the parallel passage in Luke 22:20. Further, the construction τὸ τῆς καινῆς διαθήκης (to th" kainh" diaqhkh"), in which the resumptive article τό (referring back to τὸ αἷμα [to |aima, “the blood”]) is immediately followed by the genitive article, is nowhere else used in Mark except for constructions involving a genitive of relationship (cf. Mark 2:14; 3:17, 18; 16:1). Thus, on both transcriptional and intrinsic grounds, this reading looks to be a later addition (which may have derived from τὸ τῆς διαθήκης of D* W 2427). The most reliable mss, along with several others (א B C D^c L Θ Ψ 565), lack καινῆς. This reading is strongly preferred.

sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.

⁹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

⁹⁵ tn Grk “the produce” (“the produce of the vine” is a figurative expression for wine).

⁹⁶ sn After singing a hymn. The Hallel Psalms (Pss 113-118) were sung during the meal. Psalms 113 and 114 were sung just before the second cup and 115-118 were sung at the end of the meal, after the fourth, or hallel cup.

⁹⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

⁹⁸ sn A quotation from Zech 13:7.

⁹⁹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

¹⁰⁰ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

¹⁰¹ tn Grk “said emphatically.”

¹⁰² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹⁰⁴ tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

¹⁰⁵ tn The word means “Father” in Aramaic.

¹⁰⁶ sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.

¹⁰⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁰⁸ tn Grk “because their eyes were weighed down,” an idiom for becoming extremely or excessively sleepy (L&N 23.69).

¹⁰⁹ tn Or “Sleep on, and get your rest.” This sentence can be taken either as a question or a sarcastic command.

¹¹⁰ tc Codex D (with some support with minor variation from W Θ Ë¹³ 565 2542 pc it) reads, “Enough of that! It is the end and the hour has come.” Evidently, this addition highlights Jesus’ assertion that what he had predicted about his own death was now coming true (cf. Luke 22:37). Even though the addition highlights the accuracy of Jesus’ prediction, it should not be regarded as part of the text of Mark, since it receives little support from the rest of the witnesses and because D especially is prone to expand the wording of a text.

¹¹¹ tn Grk “the one who betrays me.”

¹¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

¹¹³ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

¹¹⁴ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

¹¹⁵ tn Grk “the one who betrays him.”

¹¹⁶ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

¹¹⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

¹¹⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

¹¹⁹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

¹²⁰ tn Grk “put their hands on him.”

¹²¹ tn See the note on the word “slave” in 10:44.

¹²² tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

¹²³ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

¹²⁴ tn Grk “But so that”; the verb “has happened” is implied.

¹²⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁶ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

¹²⁷ sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

¹²⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹²⁹ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

¹³⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

¹³¹ sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.

¹³² tn Grk “Some standing up gave false testimony against him, saying.”

¹³³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹³⁴ tn Grk “in the middle.”

¹³⁵ tn Grk “questioned him and said to him.”

¹³⁶ tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

sn See the note on Christ in 8:29.

¹³⁷ sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.

¹³⁸ sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.

¹³⁹ sn An allusion to Dan 7:13.

¹⁴⁰ tn Grk “What do you think?”

¹⁴¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴² tn For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

¹⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

¹⁴⁴ tn The Greek term here is παιδίσκη (paidiskh), referring to a slave girl or slave woman.

¹⁴⁵ tn Grk “he denied it, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.

¹⁴⁶ tn Grk “I do not know or understand what you are saying.” In the translation this is taken as a hendiadys (a figure of speech where two terms express a single meaning, usually for emphatic reasons).

¹⁴⁷ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁴⁸ tc Several important witnesses (א B L W Ψ* 579 892 2427 pc) lack the words “and a rooster crowed.” The fact that such good and early Alexandrian witnesses lack these words makes this textual problem difficult to decide, especially because the words receive support from other witnesses, some of which are fairly decent (A C D Θ Ψ^c 067 Ë^1,13 33 [1424] Ï lat). The omission could have been intentional on the part of some Alexandrian scribes who wished to bring this text in line with the other Gospel accounts that only mention a rooster crowing once (Matt 26:74; Luke 22:60; John 18:27). The insertion could be an attempt to make the fulfillment of Jesus’ prophecy in 14:30 more explicit. Internally, the words “and a rooster crowed” fit Mark’s Gospel here, not only in view of 14:30, “before a rooster crows twice,” but also in view of the mention of “a second time” in 14:71 (a reading which is much more textually secure). Nevertheless, a decision is difficult.

tn A real rooster crowing is probably in view here (rather than the Roman trumpet call known as gallicinium), in part due to the fact that Mark mentions the rooster crowing twice. See the discussion at Matt 26:74.

¹⁴⁹ tn Grk “Truly you are.”

¹⁵⁰ tn This occurrence of the word ἀλέκτωρ (alektwr, “rooster”) is anarthrous and consequently may not point back explicitly to the rooster which had crowed previously in v. 68. The reason for the anarthrous construction is most likely to indicate generically that some rooster crowed. Further, the translation of ἀλέκτωρ as an indefinite noun retains the subtlety of the Greek in only hinting at the Lord’s prediction v. 30. See also NAB, TEV, NASB.

¹⁵¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

¹⁵² tn Grk “he wept deeply.”

¹⁵³ tn The Hebrew has נַפְשִׁי (nafshi), usually rendered “my soul.”

¹⁵⁴ tn The verb is pointed like a Qal form but is originally a Niphal from קוּט (qut). Some wish to connect the word to Akkadian cognates for a meaning “I am in anguish”; but the meaning “I am weary” fits the passage well.

¹⁵⁵ tn The verb עָזַב (’azav) means “to abandon.” It may have an extended meaning of “to let go” or “to let slip.” But the expression “abandon to myself” means to abandon all restraint and give free course to the complaint.

¹⁵⁶ tn The negated jussive is the Hiphil jussive of רָשַׁע (rasha’); its meaning then would be literally “do not declare me guilty.” The negated jussive stresses the immediacy of the request.

¹⁵⁷ tn The Hiphil imperative of יָדַע (yada’) would more literally be “cause me to know.” It is a plea for God to help him understand the afflictions.

¹⁵⁸ tn The verb is רִיב (riv), meaning “to dispute; to contend; to strive; to quarrel” – often in the legal sense. The precise words chosen in this verse show that the setting is legal. The imperfect verb here is progressive, expressing what is currently going on.

¹⁵⁹ tn Or “Does it give you pleasure?” The expression could also mean, “Is it profitable for you?” or “Is it fitting for you?”

¹⁶⁰ tn The construction uses כִּי (ki) with the imperfect verb – “that you oppress.” Technically, this clause serves as the subject, and “good” is the predicate adjective. In such cases one often uses an English infinitive to capture the point: “Is it good for you to oppress?” The LXX changes the meaning considerably: “Is it good for you if I am unrighteous, for you have disowned the work of your hands.”

¹⁶¹ tn Heb “that you despise.”

¹⁶² tn Now, in the second half of the verse, there is a change in the structure. The conjunction on the preposition followed by the perfect verb represents a circumstantial clause.

¹⁶³ tn The Hiphil of the verb יָפַע (yafa’) means “shine.” In this context the expression “you shine upon” would mean “have a glowing expression,” be radiant, or smile.

¹⁶⁴ tn Here “flesh” is the sign of humanity. The expression “eyes of flesh” means essentially “human eyes,” i.e., the outlook and vision of humans.

¹⁶⁵ sn The verb translated “see” could also include the figurative category of perceive as well. The answer to Job’s question is found in 1 Sam 16:7: “The Lord sees not as a man sees; man looks on the outward appearance, but the Lord looks on the heart.”

¹⁶⁶ sn In this verse Job asks whether or not God is liable to making mistakes or errors of judgment. He wonders if God has no more insight than his friends have. Of course, the questions are rhetorical, for he knows otherwise. But his point is that God seems to be making a big mistake here.

¹⁶⁷ tn The Hebrew has repeated here “like the days of,” but some scholars think that this was an accidental replacement of what should be here, namely, “like the years of.” D. J. A. Clines notes that such repetition is not uncommon in Job, but suggests that the change should be made for English style even if the text is not emended (Job [WBC], 221). This has been followed in the present translation.

sn The question Job asks concerns the mode of life and not just the length of it (see Job 7:1). Humans spend their days and years watching each other and defending themselves. But there is also the implication that if God is so limited like humans he may not uncover Job’s sins before he dies.

¹⁶⁸ tn The clause seems to go naturally with v. 4: do you have eyes of flesh…that you have to investigate? For that reason some like Duhm would delete v. 5. But v. 5 adds to the premise: are you also like a human running out of time that you must try to find out my sin?

¹⁶⁹ tn The imperfect verbs in this verse are best given modal nuances. Does God have such limitations that he must make such an investigation? H. H. Rowley observes that Job implies that God has not yet found the iniquity, or extracted a confession from him (Job [NCBC], 84).

¹⁷⁰ tn Heb עַל־דַּעְתְּךָ (’al da’tÿkha, “upon your knowledge”). The use of the preposition means basically “in addition to your knowledge,” or “in spite of your knowledge,” i.e., “notwithstanding” or “although” (see GKC 383 §119.aa, n. 2).

¹⁷¹ tn Heb “and there is no deliverer.”

sn The fact is that humans are the work of God’s hands. They are helpless in the hand of God. But it is also unworthy of God to afflict his people.

¹⁷² tn The root עָצַב (’atsav) is linked by some to an Arabic word meaning “to cut out, hew.” The derived word עֲצַבִּים (’atsabbim) means “idols.” Whatever the precise meaning, the idea is that God formed or gave shape to mankind in creation.

¹⁷³ tn The verb in this part is a preterite with the vav (ו) consecutive. However, here it has merely an external connection with the preceding perfects, so that in reality it presents an antithesis (see GKC 327 §111.e).

¹⁷⁴ tn Heb “together round about and you destroy me.” The second half of this verse is very difficult. Most commentators follow the LXX and connect the first two words with the second colon as the MT accents indicate (NJPS, “then destroyed every part of me”), rather than with the first colon (“and made me complete,” J. E. Hartley, Job [NICOT], 185). Instead of “together” some read “after.” Others see in סָבִיב (saviv) not so much an adjectival use but a verbal or adverbial use: “you turn and destroy” or “you destroy utterly (all around).” This makes more sense than “turn.” In addition, the verb form in the line is the preterite with vav consecutive; this may be another example of the transposition of the copula (see 4:6). For yet another option (“You have engulfed me about altogether”), see R. Fuller, “Exodus 21:22: The Miscarriage Interpretation and the Personhood of the Fetus,” JETS 37 (1994): 178.

¹⁷⁵ tn The preposition “like” creates a small tension here. So some ignore the preposition and read “clay” as an adverbial accusative of the material (GKC 371 §117.hh but cf. 379 §119.i with reference to beth essentiae: “as it were, by clay”). The NIV gets around the problem with a different meaning for the verb: “you molded me like clay.” Some suggest the meaning was “as [with] clay” (in the same manner that we have “as [in] the day of Midian” [Isa 9:4]).

¹⁷⁶ tn The text has a conjunction: “and to dust….”

¹⁷⁷ tn The verb נָתַךְ (natakh) means “to flow,” and in the Hiphil, “to cause to flow.”

¹⁷⁸ tn This verb קָפָא (qafa’) means “to coagulate.” In the Hiphil it means “to stiffen; to congeal.”

¹⁷⁹ tn The verbs in v. 10 are prefixed conjugations; since the reference is to the womb, these would need to be classified as preterites.

sn These verses figuratively describe the formation of the embryo in the womb.

¹⁸⁰ tn The skin and flesh form the exterior of the body and so the image of “clothing” is appropriate. Once again the verb is the prefixed conjugation, expressing what God did.

¹⁸¹ tn This verb is found only here (related nouns are common) and in the parallel passage of Ps 139:13. The word סָכַךְ (sakhakh), here a Poel prefixed conjugation (preterite), means “to knit together.” The implied comparison is that the bones and sinews form the tapestry of the person (compare other images of weaving the life).

¹⁸² tn Heb “you made with me.”

¹⁸³ tn E. Dhorme (Job, 150) suggests that the relation between these two words is like a hendiadys. In other words, “life,” which he says is made prominent by the shift of the copula, specifies the nature of the grace. He renders it “the favor of life.” D. J. A. Clines at least acknowledges that the expression “you showed loyal love with me” is primary. There are many other attempts to improve the translation of this unusual combination.

¹⁸⁴ tn The noun פְּקָָֻדּה (pÿquddah), originally translated “visitation,” actually refers to any divine intervention for blessing on the life. Here it would include the care and overseeing of the life of Job. “Providence” may be too general for the translation, but it is not far from the meaning of this line. The LXX has “your oversight.”

¹⁸⁵ sn “These things” refers to the affliction that God had brought on Job. They were concealed by God from the beginning.

¹⁸⁶ sn The meaning of the line is that this was God’s purpose all along. “These things” and “this” refer to the details that will now be given in the next few verses.

¹⁸⁷ sn The contradiction between how God had provided for and cared for Job’s life and how he was now dealing with him could only be resolved by Job with the supposition that God had planned this severe treatment from the first as part of his plan.

¹⁸⁸ sn The verbs “guilty” and “innocent” are actually the verbs “I am wicked,” and “I am righteous.”

¹⁸⁹ tn The exclamation occurs only here and in Mic 7:1.

¹⁹⁰ sn The action of lifting up the head is a symbol of pride and honor and self-respect (Judg 8:28) – like “hold your head high.” In 11:15 the one who is at peace with God lifts his head (face).

¹⁹¹ tn The expression שְׂבַע קָלוֹן (sÿva’ qalon) may be translated “full of shame.” The expression literally means “sated of ignominy” (or contempt [קַלַל, qalal]).

¹⁹² tn The last clause is difficult to fit into the verse. It translates easily enough: “and see my affliction.” Many commentators follow the suggestion of Geiger to read רְוֶה (rÿveh, “watered with”) instead of רְאֵה (rÿ’eh, “see”). This could then be interpreted adjectivally and parallel to the preceding line: “steeped/saturated with affliction.” This would also delete the final yod as dittography (E. Dhorme, Job, 152). But D. J. A. Clines notes more recent interpretations that suggest the form in the text is an orthographic variant of raweh meaning “satiated.” This makes any emendation unnecessary (and in fact that idea of “steeped” was not helpful any way because it indicated imbibing rather than soaking). The NIV renders it “and drowned in my affliction” although footnoting the other possibility from the MT, “aware of my affliction” (assuming the form could be adjectival). The LXX omits the last line.

¹⁹³ tn The MT has the 3rd person of the verb, “and he lifts himself up.” One might assume that the subject is “my head” – but that is rather far removed from the verb. It appears that Job is talking about himself in some way. Some commentators simply emend the text to make it first person. This has the support of Targum Job, which would be expected since it would be interpreting the passage in its context (see D. M. Stec, “The Targum Rendering of WYG’H in Job X 16,” VT 34 [1984]: 367-8). Pope and Gordis make the word adjectival, modifying the subject: “proudly you hunt me,” but support is lacking. E. Dhorme thinks the line should be parallel to the two preceding it, and so suggests יָגֵּעַ (yagea’, “exhausted”) for יִגְאֶה (yig’eh, “lift up”). The contextual argument is that Job has said that he cannot raise his head, but if he were to do so, God would hunt him down. God could be taken as the subject of the verb if the text is using enallage (shifting of grammatical persons within a discourse) for dramatic effect. Perhaps the initial 3rd person was intended with respect within a legal context of witnesses and a complaint, but was switched to 2nd person for direct accusation.

¹⁹⁴ sn There is some ambiguity here: Job could be the lion being hunted by God, or God could be hunting Job like a lion hunts its prey. The point of the line is clear in either case.

¹⁹⁵ tn The text uses two verbs without a coordinating conjunction: “then you return, you display your power.” This should be explained as a verbal hendiadys, the first verb serving adverbially in the clause (see further GKC 386-87 §120.g).

¹⁹⁶ tn The form is the Hitpael of פָּלָא (pala’, “to be wonderful; to be surpassing; to be extraordinary”). Here in this stem it has the sense of “make oneself admirable, surpassing” or “render oneself powerful, glorious.” The text is ironic; the word that described God’s marvelous creation of Job is here used to describe God’s awesome destruction of Job.

¹⁹⁷ tn The text has “you renew/increase your witnesses.” This would probably mean Job’s sufferings, which were witness to his sins. But some suggested a different word here, one that is cognate to Arabic ’adiya, “to be an enemy; to be hostile”: thus “you renew your hostility against me.” Less convincing are suggestions that the word is cognate to Ugaritic “troops” (see W. G. E. Watson, “The Metaphor in Job 10,17,” Bib 63 [1982]: 255-57).

¹⁹⁸ tn The Hebrew simply says “changes and a host are with me.” The “changes and a host” is taken as a hendiadys, meaning relieving troops (relief troops of the army). The two words appear together again in 14:14, showing that emendation is to be avoided. The imagery depicts blow after blow from God – always fresh attacks.

¹⁹⁹ tn The two imperfect verbs in this section are used to stress regrets for something which did not happen (see GKC 317 §107.n).

²⁰⁰ sn This means “If only I had never come into existence.”

²⁰¹ tn Heb “are not my days few; cease/let it cease….” The versions have “the days of my life” (reading יְמֵי חֶלְדִי [yÿme kheldi] instead of יָמַי וַחֲדָל [yamay vakhadal]). Many commentators and the RSV, NAB, and NRSV accept this reading. The Kethib is an imperfect or jussive, “let it cease/ it will cease.” The Qere is more intelligible for some interpreters – “cease” (as in 7:16). For a discussion of the readings, see D. W. Thomas, “Some Observations on the Hebrew Root hadal,” VTSup 4 [1057]: 14). But the text is not impossible as it stands.

²⁰² tn Taking the form as the imperative with the ו (vav), the sentence follows the direct address to God (as in v. 18 as well as 7:16). This requires less changes. See the preceding note regarding the plausibility of the jussive. The point of the verse is clear in either reading – his life is short, and he wants the suffering to stop.

²⁰³ tn In the different suggestions for the line, the י (yod) of this word is believed to belong to the preceding word making “my life.” That would here leave an imperative rather than an imperfect. But if the Qere is read, then it would be an imperative anyway, and there would be no reason for the change.

²⁰⁴ tn Heb “put from me,” an expression found nowhere else. The Qere has a ו (vav) and not a י (yod), forming an imperative rather than an imperfect. H. H. Rowley suggests that there is an ellipsis here, “hand” needing to be supplied. Job wanted God to take his hand away from him. That is plausible, but difficult.

²⁰⁵ tn The verb בָּלַג (balag) in the Hiphil means “to have cheer [or joy]” (see 7:27; Ps 39:14). The cohortative following the imperatives shows the purpose or result – “in order that.”

²⁰⁶ sn The verbs are simple, “I go” and “I return”; but Job clearly means before he dies. A translation of “depart” comes closer to communicating this. The second verb may be given a potential imperfect translation to capture the point. The NIV offered more of an interpretive paraphrase: “before I go to the place of no return.”

²⁰⁷ tn See Job 3:5.

²⁰⁸ tn The word סֵדֶר (seder, “order”) occurs only here in the Bible. G. R. Driver found a new meaning in Arabic sadira, “dazzled by the glare” (“Problems in the Hebrew text of Job,” VTSup 3 [1955]: 76-77); this would mean “without a ray of light.” This is accepted by those who see chaos out of place in this line. But the word “order” is well-attested in later Hebrew (see J. Carmignac, “Précisions aportées au vocabulaire d’hébreu biblique par La guerre des fils de lumière contre les fils de ténèbres,” VT 5 [1955]: 345-65).

²⁰⁹ tn The Hebrew word literally means “it shines”; the feminine verb implies a subject like “the light” (but see GKC 459 §144.c).

²¹⁰ tn The verse multiplies images for the darkness in death. Several commentators omit “as darkness, deep darkness” (כְּמוֹ אֹפֶל צַלְמָוֶת, kÿmo ’ofel tsalmavet) as glosses on the rare word עֵיפָתָה (’efatah, “darkness”) drawn from v. 21 (see also RSV). The verse literally reads: “[to the] land of darkness, like the deep darkness of the shadow of death, without any order, and the light is like the darkness.”

²¹¹ tn Grk “over opinions.” The qualifier “differing” has been supplied to clarify the meaning.

²¹² tc Most mss, especially Western and Byzantine (D F G 048 33 1739 1881 Ï latt), read θεός (qeos, “God”) in place of κύριος (kurios, “Lord”) here. However, κύριος is found in many of the most important mss (Ì⁴⁶ א A B C P Ψ pc co), and θεός looks to be an assimilation to θεός in v. 3.

²¹³ tn Grk “For one judges day from day, and one judges all days.”

²¹⁴ tn Here καί (kai) has not been translated because of differences between Greek and English style.

²¹⁵ tn Grk “But why do you judge your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “weak” Christian who eats only vegetables (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

²¹⁶ tn Grk “Or again, why do you despise your brother?” The introductory phrase has been supplied in the translation to clarify whom Paul is addressing, i.e., the “strong” Christian who eats everything (see vv. 2-3). The author uses the singular pronoun here to rhetorically address one person, but the plural has been used in the translation for stylistic reasons.

²¹⁷ sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and sometimes furnished with a seat, used by officials in addressing an assembly or making pronouncements, often on judicial matters. The judgment seat was a familiar item in Greco-Roman culture, often located in the agora, the public square or marketplace in the center of a city.

²¹⁸ sn A quotation from Isa 45:23.

²¹⁹ tc ‡ The words “to God” are absent from some mss (B F G 6 630 1739 1881 pc) but are found in א A C D Ψ 0209 33 Ï lat sy co. External evidence somewhat favors their inclusion since Alexandrian, Western, and Byzantine mss are well represented. From an internal standpoint, however, it is easy to see the words as a scribal gloss intended to clarify the referent, especially as a reinforcement to the quotation of Isa 45:23 in v. 11. Not only that, but the abrupt ending of the verse without “to God” is harsh, both in Greek and in English. In this instance, the internal considerations seem overwhelming on the side of the omission. At the same time, English stylistic needs require the words and they have been put into the translation, even though they are most likely not original. NA²⁷ places the words in brackets, indicating doubt as to their authenticity.

tn Or “each of us is accountable to God.”

²²⁰ tn Grk “brother.”

²²¹ tn Grk “brother.”

²²² tn Grk “on account of food.”

²²³ tn Grk “according to love.”

²²⁴ tn Grk “do not let your good.”

²²⁵ tn Grk “by men”; but ἄνθρωπος (anqrwpo") is generic here (“people”) since the contrast in context is between God and humanity.

²²⁶ sn Here clean refers to food being ceremonially clean.

²²⁷ tc A large number of mss, some of them quite important (Ì^46vid א² B D F G Ψ 0209 33 1881 Ï lat sa), read “or to be offended or to be made weak” after “to stumble.” The shorter reading “to stumble” is found only in Alexandrian mss (א* A C 048 81 945 1506 1739 pc bo). Although external evidence favors inclusion, internal evidence points to a scribal expansion, perhaps reminiscent of 1 Cor 8:11-13. The shorter reading is therefore preferred.

²²⁸ tc ‡ Several important Alexandrian witnesses (א A B C 048) have the relative pronoun ἥν ({hn, “the faith that you have”) at this juncture, but D F G Ψ 1739 1881 Ï lat co lack it. Without the pronoun, the clause is more ambiguous (either “Keep the faith [that] you have between yourself and God” or “Do you have faith? Keep it between yourself and God”). The pronoun thus looks to be a motivated reading, created to clarify the meaning of the text. Even though it is found in the better witnesses, in this instance internal evidence should be given preference. NA²⁷ places the word in brackets, indicating some doubt as to its authenticity.

²²⁹ tc Some mss insert 16:25-27 at this point. See the tc note at 16:25 for more information.